大方廣佛華嚴經隨疏演義鈔 79.37

79.37

疏「又既約機說異則照高未能兼下」等者，如照高山未照黑山，若照黑山即照高山。謂說《華嚴》是照高山，二乘不預；說《阿含》等，菩薩常聞等。餘例可知。疏「又若捨化」下，約會權歸實。然經但有先照高山之言，無有後照高山之語。今以義求，必有之矣。會權歸實，先棄人天，非出離故，如平地落照。次捨聲聞，令自悟故，如高原無光。次捨緣覺，令起悲故，如黑山掩曜。次捨三乘，歸一乘故，如山銜夕陽。故先大後小，即從本流末，於一佛乘分別說三等。捨小歸大，即攝末歸本，則二義皆具。

Regarding the Commentary's statement, "Moreover, since differences are spoken according to capacity, then illuminating the high does not yet encompass the low," and so forth: just as illuminating the high mountain does not yet illuminate the dark mountain, but if it illuminates the dark mountain, it then illuminates the high mountain. This means that preaching the Avataṃsaka is illuminating the high mountain, in which the two vehicles do not participate; preaching the Āgamas and so forth is what bodhisattvas constantly hear, and so on. The rest can be known by analogy. From the Commentary's "Moreover, if renouncing transformation" downwards, it is in terms of converging the provisional to return to the real. However, the sūtra only has the words about first illuminating the high mountain, and has no phrasing about later illuminating the high mountain. Now, seeking it through principle, it must certainly be there. Converging the provisional to return to the real first casts aside humans and devas, because they are not [a path of] departure, like the setting sunlight on level ground. Next it abandons śrāvakas to make them awaken themselves, like the high plateau lacking light. Next it abandons pratyekabuddhas to make them arouse compassion, like the dark mountain masking brilliance. Next it abandons the three vehicles to return to the one vehicle, like the mountain holding the evening sun. Therefore, first the great and later the small is flowing from the root into the branches, provisionally preaching three within the one Buddha-vehicle, and so forth. Abandoning the small to return to the great is gathering the branches back into the root; thus both meanings are complete.