大方廣佛華嚴經隨疏演義鈔 77.41

77.41

疏「三中初通」下，第二料揀。依前三類三重料揀：第一約乘、二約三身十身、三約機見。今初，兼含五教。初一小乘及始教，二即終教，三即圓教，其頓教以無相為宗，後二兼舉因顯果。言「示同於人端正不亂」者，《俱舍》說輪王相云「相不正圓明，故與佛非等。」此明輪王有三十二相，有三義不及如來：一處不正、二相不圓、三不明了。今正不亂，即處異輪王。其端正二字，是明是圓，故示同人而勝人矣。疏「次唯大乘」等者，即明果相。如因中斷八萬四千煩惱，成八萬四千波羅蜜，獲八萬四千相好。《無量壽觀經》云「阿彌陀佛有八萬四千相，一一相有八萬四千隨好，一一好復有八萬四千光明，一一光明遍照法界念佛眾生攝取不捨。」即此中等相也。

Regarding the Commentary's passage beginning with: 'Among the three, the first is common': the second part is the critical analysis. Following the preceding three categories, there is a threefold critical analysis: first, in terms of the vehicles; second, in terms of the three bodies and ten bodies; third, in terms of the faculties and perception. Now first, it embraces the five teachings. The first one is the Small Vehicle and the Initial Teaching; the second is the Final Teaching; the third is the Perfect Teaching. The Sudden Teaching takes signlessness as its essential doctrine. The latter two also cite the cause to reveal the fruit. As for the statement 'manifesting similarity to humans, upright and orderly': the Abhidharmakośa, speaking of the marks of a wheel-turning king, states: 'The marks are not upright, complete, and bright, hence they are not equal to the Buddha.' This clarifies that although a wheel-turning king has thirty-two marks, they fall short of the Tathāgata in three meanings: 1. their location is not upright, 2. the marks are not complete, and 3. they are not bright and clear. Now, 'upright and orderly' means the location differs from that of a wheel-turning king. The two words 'upright and orderly' signify bright and complete; thus, he manifests similarity to humans while surpassing humans. Regarding the Commentary's 'Next is only the Great Vehicle' and so forth: this clarifies the marks of the fruit. Just as in the causal stage one severs eighty-four thousand afflictions and accomplishes eighty-four thousand pāramitās, one obtains eighty-four thousand marks and minor signs. The Guan wuliangshou jing states: 'Amitābha Buddha has eighty-four thousand marks; each mark has eighty-four thousand minor signs; each minor sign further has eighty-four thousand rays of light; each ray of light shines everywhere throughout the dharmadhātu, gathering in and not abandoning sentient beings who practice the mindfulness of the Buddha.' These are the marks of this intermediate kind.