大方廣佛華嚴經隨疏演義鈔 9.29

9.29

疏「五、圓教」等者，義廣理深，非略可盡，故彰其宏奧別立一門。然在立教之終，故須略舉。言「十十法門」者，一一法門、一一法中，多明十故。十身、十忍、十眼、十通、十種玄門，出十所以表義無盡，彰異餘宗，故文文之中多皆十句。一一十句，六相圓融，方顯教圓，廣如下辯。「如經宗辯」者，即是第六宗趣門也。第四總相會通中，文多易了，隨難則釋。疏「三者三四二教」下，雖則泯二異前者，三即終教、四即頓教，此之二教俱明一乘，故云泯二。則異前始教存三乘也。而言雖者，雖明一乘，由是對三顯，故同前二教，亦入屈曲之數。則前四教皆屈曲收，後之一教方是平道，故順印公。

Regarding the commentary's "Fifth, the perfect teaching," and so forth: its meaning is broad and its principle profound, impossible to exhaust in brief; hence, to display its grandeur and profundity, a separate section is established. However, being at the end of establishing the teachings, it must be briefly presented. As for "ten-times-ten dharma-doors": this is because in each and every dharma-door and in each and every dharma, ten is frequently explained. The ten bodies, ten patiences, ten eyes, ten supernormal knowledges, and ten mysterious gates—the presentation of ten is in order to express that the meaning is inexhaustible and to display its difference from other traditions; hence within the text, there are frequently ten lines. In each set of ten lines, the six characteristics are completely interfused, only then revealing the perfection of the teaching, as explained extensively below. As for "as elucidated in the section on the doctrinal purport of the sūtra": this refers to the sixth section on the doctrinal purport. In the fourth section, "General Synthesis and Harmonisation", most of the text is easy to understand, and will be explained where difficulties arise. Under the commentary's "Third, the two teachings of three and four," and so forth: although eliminating duality differs from the previous [teachings], "three" is the final teaching and "four" is the sudden teaching; both of these two teachings explain the one vehicle, hence it is said that they eliminate duality. Thus they differ from the previous initial teaching which preserves the three vehicles. As for saying "although": although they explain the one vehicle, because it is revealed in contrast to the three, like the previous two teachings they also fall into the category of the indirect. Thus the previous four teachings are all subsumed under the indirect, and only the final teaching is the direct path; hence this conforms to Venerable Yinguang.