大方廣佛華嚴經隨疏演義鈔 9.6

9.6

疏「二、始教中」下，疏文分三：初總、次別、後結。今初，分二：先對後彰劣、後對前顯勝。前中，以相多性少故，言法相宗。言「所說法性即法相數」者，說真如法性乃是百法之中六無為數。後「說有百法」下，對前彰勝。言百法者，謂心法有八、心所有五十一、色有十一、不相應行有二十四、無為有六，故成百數。於前七十五中加二十五，謂心法加七，小乘唯一意識故；心所加五；不相應行加十；無為加三，並如彼說。

Regarding the commentary's "Second, within the initial teaching" onward: the text of the commentary divides into three: first, general; next, specific; finally, conclusion. Now, the first divides into two: first, showing its inferiority compared to what follows; next, showing its superiority compared to what precedes. In the former, because characteristics are many and nature is few, it is called the Faxiang (Dharma-characteristic) school. As for "the taught dharmatā is included in the number of dharma-characteristics," this means that the taught tathatā dharmatā is merely counted among the six unconditioned [dharmas] within the hundred dharmas. Next, from "teaching that there are a hundred dharmas" onward: showing its superiority compared to what precedes. As for the "hundred dharmas," mind dharmas are eight, mental factors are fifty-one, form dharmas are eleven, dharmas not associated with mind are twenty-four, and unconditioned dharmas are six, thus making the number of one hundred. To the previous seventy-five, twenty-five are added: that is, to mind dharmas seven are added, because the Hīnayāna has only a single mental consciousness; to mental factors five are added; to dharmas not associated with mind ten are added; to unconditioned dharmas three are added—all as stated in that [school].