大方廣佛華嚴經隨疏演義鈔 7.51

7.51

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.