大方廣佛華嚴經隨疏演義鈔 7.8

7.8

疏「正為菩薩」下，所被機。雙明二空，故云正為菩薩。言「傍為二乘」者，初以空門遣蕩小乘執心，令漸通泰，故云傍通。疏「大品」下，二引證，此雙正名及所被機。既三乘當學，故是通教三同稟也。二乘既學，即傍為也。云何？欲得三乘當學般若。如云了法無生名般若者，當聲聞學無生，便云一切諸法皆悉空寂，無生無滅、無大無小、無漏無為。如是思惟，便於嚴土利他不生喜樂，但欲趣寂，故成聲聞乘。若聞無生，知從緣生故無生，從緣滅故無滅。無生無滅，因緣之理，如是學者成緣覺乘。若聞無生，便知一切諸法本自不生、今則無滅，即生滅而無生滅，故不礙於生滅，滅惡生善、悲智兼濟，成菩薩乘。同學一無生而成三乘，故若欲成自乘，當學無生般若。又如無所得是般若，羅漢得之，實無有法名阿羅漢；緣覺得之，不得緣相；菩薩得之，心無罣礙。以無所得能得菩提，故言三乘同稟般若。以此義推，則二乘人同學二空也。而云等者，具云欲得緣覺乘當學般若波羅蜜，欲得菩薩乘當學般若波羅蜜。此明般若能成一切道果也。

Regarding the Commentary's statement starting with "primarily for bodhisattvas": this refers to the faculties addressed. Because it elucidates both emptinesses, it is said to be primarily for bodhisattvas. As for "secondarily for the two vehicles," at first it uses the gateway of emptiness to dispel and clear away the clinging minds of the small vehicle, allowing them gradually to attain ease and penetration; hence it is called "secondarily penetrating." Regarding the passage starting with "The Pañcaviṃśatisāhasrikā": second, citing proof; this both establishes the name properly and indicates the faculties addressed. Since the three vehicles ought to study it, it is the shared teaching, where the three equally receive it. Since the two vehicles also study it, it is secondarily for them. How so? Those who wish to attain the three vehicles should study prajñā. For instance, when it says that discerning dharmas to be non-arising is called prajñā, when a śrāvaka studies non-arising, he considers that all dharmas are entirely empty and quiescent—without arising and without cessation, neither great nor small, uncontaminated and unconditioned. Contemplating in this way, he generates no joy or pleasure toward adorning Buddha lands or benefiting others, but merely wishes to tend toward quiescence; thus he accomplishes the śrāvaka vehicle. If, hearing of non-arising, one knows that because things arise from conditions they do not arise, and because they cease from conditions they do not cease—this principle of causes and conditions being neither arising nor ceasing—one who studies in this way accomplishes the pratyekabuddha vehicle. If, hearing of non-arising, one understands that all dharmas are fundamentally unarisen and presently without cessation—that within arising and cessation there is no arising or cessation, so that arising and cessation present no hindrance—eradicating evil and generating good, with compassion and wisdom assisting each other, one accomplishes the bodhisattva vehicle. By studying the same single non-arising, they accomplish three vehicles; therefore, if one wishes to accomplish one's own vehicle, one should study the prajñā of non-arising. Furthermore, just as non-attainment is prajñā: when an arhat attains it, in truth there is no dharma called 'arhat'; when a pratyekabuddha attains it, he does not apprehend the characteristics of conditions; when a bodhisattva attains it, the mind is free from hindrance. Because through non-attainment one is able to attain bodhi, it is said that the three vehicles equally receive prajñā. Inferring from this meaning, practitioners of the two vehicles also equally study the two emptinesses. As for the word "and so forth," the full text says: "One who wishes to attain the pratyekabuddha vehicle should study the perfection of wisdom; one who wishes to attain the bodhisattva vehicle should study the perfection of wisdom." This clarifies that prajñā can accomplish all fruits of the path.