大方廣佛華嚴經隨疏演義鈔 7.51

7.51

疏「如法相」下，第二別顯二相者，先法相宗，中二：先標所宗；後「故深密三時教」下引文成立，總為二段：一明三乘為了、一乘為不了；後明五性為了，成前三乘。前中引其二經。初引《深密》雖明有性無性，意成三乘。言「初皆不成」者，小乘中說獨佛一人有大覺性，餘不說有，故皆不成佛。「次一向成」者，是第二時中唯說一乘，一切眾生皆得成佛，為一向成。盡成則太過，盡不成則不及，故皆方便，並為不了。以初未堪聞大，一向抑故；第二時中勸令欣佛，一向揚故。第三時中依理正說，有性皆成，非不及也；無性不成，非太過也，故稱實為了。上明三乘是了之證。「又初二卷」下，證一乘是權。後引《勝鬘》，亦但證一乘是權耳。

Regarding the commentary's "As for Faxiang" onward: this is the second, separately revealing the two aspects. First is the Faxiang tradition, within which are two [parts]: first, stating what it takes as its doctrine; next, from "Therefore, the Saṃdhinirmocana's teaching of the three periods" onward, quoting texts to establish it. Overall there are two passages: first, clarifying that the three vehicles are definitive and the one vehicle is non-definitive; later, clarifying that the five natures are definitive, establishing the preceding three vehicles. Within the former, it quotes two sūtras. First, quoting the Saṃdhinirmocana: although it clarifies having the nature and lacking the nature, the intention is to establish the three vehicles. As for the statement "initially none attain," in the Hīnayāna it is taught that the Buddha alone possesses the nature of great awakening, and it is not taught that others have it; therefore, none attain Buddhahood. "Next, uniformly attaining" refers to the second period, which expounds only the one vehicle, that all sentient beings attain Buddhahood, which is called uniformly attaining. If all attain it, it is excessive; if none attain it, it is deficient; hence both are upāya, and both are non-definitive. This is because at first they were not yet capable of hearing the great, so it uniformly suppressed them; in the second period, wishing to encourage them to aspire to Buddhahood, it uniformly exalted them. In the third period, speaking correctly in accord with principle, those who have the nature all attain it, which is not deficient; those without the nature do not attain it, which is not excessive; hence, being true to reality, it is definitive. The above is the proof that the three vehicles are definitive. From "Furthermore, the first two fascicles" onward proves that the one vehicle is provisional. Quoting the Śrīmālādevī-sūtra later also merely proves that the one vehicle is provisional.