大方廣佛華嚴經隨疏演義鈔 69.73

69.73

疏「論云第一相」者，有二義：疏是一義，更云「三寶最勝故」。言「隨智有異三種不同」者，即一切賢聖皆以無為法而有差別。《大品》云「由平等故，分別須菩提等」。「故所顯理亦說淺深」者，小乘人空如兔之足，中乘修習如馬之足，大乘二空深徹底故。「若約功德等異」者，小乘三生，緣覺百劫，菩薩三祇乃至三學萬行，差別非一，皆以一相統之，則四法一揆。

Regarding the Commentary's statement, "The treatise calls it the foremost characteristic": there are two meanings: the Commentary provides one meaning, and further says, "because the Three Jewels are the most supreme". Regarding "three different types in accordance with differences in cognition": this means that all noble ones and sages are differentiated on the basis of unconditioned dharmas. The *Pañcaviṃśatisāhasrikā* states: "It is on account of equality that Subhūti and others are distinguished." Regarding "therefore the principle revealed is also spoken of as shallow or deep": in the small vehicle, personal emptiness is like the footprint of a hare; in the intermediate vehicle, cultivation is like the footprint of a horse; while the two emptinesses of the Great Vehicle reach the very bottom. Regarding "if in terms of differences in merits and so forth": the small vehicle takes three lifetimes, pratyekabuddhas take a hundred kalpas, and bodhisattvas take three asaṃkhyeyas up to the three learnings and myriad practices; their distinctions are not single, yet all are unified by a single characteristic, so that the four dharmas conform to a single standard.