大方廣佛華嚴經隨疏演義鈔 8.11

8.11

疏「諸論隨佛」下，二通妨難。謂有難言：諸大菩薩造論釋經，言永定永無。豈是菩薩不了佛意？故今釋云：菩薩能知隨教弘闡耳。故世親造於小乘論，則無預大乘。說般若宗，則性空寂滅；建立唯識，則性相歷然。及釋《法華》，一乘昭著。解《十地論》，則六相圓融。餘諸菩薩例此可了。佛隨眾生機緣立教，菩薩隨佛亦顯淺深。故次下引《寶性》、《佛性》即符一性。

Regarding the commentary's passage from "The various treatises followed the Buddha" downward: second, resolving objections. That is, there is an objection saying: "When the great bodhisattvas composed treatises to explain the sūtras, they spoke of being eternally fixed and eternally lacking. Could it be that the bodhisattvas did not understand the Buddha's intent?" Therefore, it is now explained: The bodhisattvas were able to know how to propagate and expound in accordance with the teachings. Thus, when Vasubandhu composed treatises on the Hīnayāna, they had no involvement with the Mahāyāna. When expounding the Prajñā tenets, [he taught] nature-emptiness and quiescence; when establishing Vijñaptimātra, the nature and characteristics were distinct. And when explaining the Lotus Sūtra, the One Vehicle was made lucid. When elucidating the Daśabhūmika-śāstra, the six characteristics were perfectly fused. The other bodhisattvas can be understood by analogy with this. The Buddha established teachings in accordance with the capacities and conditions of sentient beings, and the bodhisattvas in following the Buddha also manifested the shallow and the profound. Therefore, immediately below, the citation of the Ratnagotravibhāga and the Buddhagotraśāstra accords with the single nature.