大方廣佛華嚴經隨疏演義鈔 7.50

7.50

疏「且初二義」下，第二廣會初二也。於中二：先雙標二義、後別顯二相。所以雙明者，以初二義互相成故。謂若立五性為了，則三乘為了之義自彰，以有聲聞緣覺二定性故，則成二乘；有菩薩性成菩薩乘；不定性人通成三乘；無種性人三所不攝，則人天乘收，則五乘亦具。若以一性為了，則一乘義成，等有佛性故名一乘，無不成佛。故《涅槃》云「佛性者名為一乘」。

Regarding the commentary's "As for the first two meanings" onward: this is the second, broadly reconciling the first two. Within it, there are two [parts]: first, jointly stating the two meanings; second, separately revealing the two aspects. The reason they are clarified jointly is that the first two meanings mutually establish each other. That is to say, if one establishes the five natures as definitive, then the meaning of the three vehicles being definitive will naturally be manifested; because there are the two determinate natures of śrāvaka and pratyekabuddha, they form the two vehicles; having the bodhisattva nature forms the bodhisattva vehicle; persons of indeterminate nature generally form the three vehicles; persons without gotra are not subsumed by the three, so they are gathered by the human and heavenly vehicles, and thus the five vehicles are also complete. If one takes the single nature as definitive, then the meaning of the one vehicle is established; because they equally possess the Buddha-nature, it is called the one vehicle, and there are none who do not attain Buddhahood. Therefore the Mahāparinirvāṇa-sūtra says: "The Buddha-nature is called the one vehicle."