大方廣佛華嚴經隨疏演義鈔 77.22

77.22

疏「別就宗中三門分別」，初通辨佛德、二別顯義相、三顯不思議。今初通辨中，言「百四十不共」者，已見〈光明覺品〉。今重舉總數，謂三十二相、八十種好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永斷習氣、一切種妙智為百四十。而言「通權小」者，小乘亦說，但相劣耳；權大說者，皆悉超勝。此約五教，已有其二。「若五法」下，正明實教，故云通權。權實皆有，但實教中會歸法性不壞相耳。「若言唯一味」下，二即頓教。「若言具無盡」下，三即是圓教。從「故後文中」下，四辨今經是圓教德。

Regarding the commentary's words, "Separately, within the doctrinal tenet, distinguishing three gates": first, comprehensively discerning the Buddha's virtues; second, separately revealing the characteristics of their meaning; third, revealing the inconceivable.

Now, in the first, comprehensive discernment, the statement "one hundred and forty unshared [qualities]" has already appeared in the "Chapter on Awakening through Radiance". Here the total number is mentioned again, meaning: the thirty-two marks, eighty secondary signs, four purities of all kinds, ten powers, four fearlessnesses, three stations of mindfulness, three kinds of unguardedness, great compassion, unforgetting nature, eternal elimination of karmic impressions, and wondrous cognition of all modes—making one hundred and forty. The statement "pervading the provisional and the small" means: the Small Vehicle also speaks of them, but their characteristics are inferior; what the provisional Great Vehicle speaks of are all transcendent. In terms of the five teachings, these already constitute two of them.

From "If according to the five dharmas" downward directly clarifies the real teaching, hence it says "pervading the provisional". Both the provisional and the real have them, but in the real teaching they converge into the dharmatā without destroying the characteristics.

From "If it is said to be of only one taste" downward, the second is the sudden teaching.

From "If it is said to be endowed with the inexhaustible" downward, the third is the round teaching.

From "Therefore in the subsequent text" downward, the fourth discerns that the present sūtra is the virtue of the round teaching.