大方廣佛華嚴經隨疏演義鈔 7.59

7.59

疏「涅槃亦云」下，第二引《涅槃》明乘性相成。非但唯一性，故說一乘。經明一性，即一乘也。即第二十七經云「善男子！畢竟有二種：一者莊嚴畢竟、二者究竟畢竟。一者世間畢竟、二者出世間畢竟。莊嚴畢竟者，六波羅蜜。究竟畢竟者，一切眾生所得一乘，一乘者名為佛性。以是義故，我說一切眾生悉有佛性，一切眾生實有一乘，以無明覆故不能自見。」釋曰：以皆有佛性，故唯一乘。又佛性者，即是第一義空之理，理能運載即是乘義耳。疏「師子吼者名決定說」者，亦即第二十七經〈師子吼品〉。釋曰：若不宣說一切眾生皆有佛性，則是野干鳴，設千萬年在於佛法，終不能作師子吼也。疏「三十三又云」下，引證佛性即是一乘，非但因同，果亦同也。亦〈師子吼品〉，彼明海有八德，下具合之，此合第三一味之義。經中但加標云三者一味，釋如疏文。「一甘露」者，正顯一味。甘露以喻涅槃。

Regarding the Commentary's passage from "The Nirvāṇa [Sūtra] also says" onward: second, it cites the Nirvāṇa [Sūtra] to clarify that the vehicle and nature mutually complete each other. Not only is it that because there is solely one nature, the one vehicle is preached; the sūtra clarifies that the one nature is itself the one vehicle. That is, the twenty-seventh fascicle says: "Good son, there are two kinds of ultimate: first, ultimate ornamentation; second, final ultimate. First, worldly ultimate; second, supramundane ultimate. Ultimate ornamentation refers to the six pāramitās. Final ultimate refers to the one vehicle attained by all sentient beings; the one vehicle is named Buddha-nature. For this reason, I say that all sentient beings possess Buddha-nature, and all sentient beings truly possess the one vehicle, but because it is obscured by avidyā, they cannot see it themselves." Explanation: Because all possess Buddha-nature, there is solely one vehicle. Furthermore, Buddha-nature is the principle of the emptiness of the supreme meaning; that principle is capable of conveying, which is the meaning of "vehicle." Regarding the Commentary's "The lion's roar is called definitive preaching": this is also from the twenty-seventh fascicle, the "Siṃhanāda" chapter. Explanation: If one does not proclaim that all sentient beings possess Buddha-nature, it is the howling of a jackal; even if one remained in the Buddhadharma for tens of millions of years, one could never make a lion's roar. Regarding the Commentary's passage from "Thirty-three also says" onward: it cites evidence that Buddha-nature is itself the one vehicle; not only is the cause identical, the fruition is also identical. This is also from the "Siṃhanāda" chapter, which explains that the ocean has eight virtues, and below matches each of them; this matches the third meaning, that of a single taste. In the sūtra it merely adds the heading saying "third, a single taste," and the explanation is as in the Commentary text. "One nectar" directly reveals the single taste. Nectar is an analogy for nirvāṇa.