法華玄義釋籤 1.87

1.87

若約教論，方等般若亦有佛乘，何獨華嚴？今墮苦之言，但據不堪唯一佛乘，故聞別等三教猶免生謗，仍用祕密之力且隱小以說之。雖曰大機尚隔於別，小根被隱一向不聞，由隱小故不名俱立，是故但立頓大之名，不立一乘獨妙之稱，非佛本懷，良由於此。華嚴頓大尚非本懷，況復鹿苑唯立不融？故三藏教首及以部內麁尚未周，故妙號都絕，方等般若比說可知。

If discussed in terms of the teachings, the Correct and Equal and the Prajñā also contain the Buddha vehicle; why only the Huayan? The current statement about falling into suffering merely relies on their inability to bear the sole Buddha vehicle; thus, hearing the three teachings such as the Separate, they were still spared from generating slander, and he still used the power of secrecy to temporarily conceal the small and expound it. Although it is called the great capacity, it was still separated in the Separate [Teaching]; those of inferior faculties were concealed and entirely did not hear it. Because the small was concealed, it was not called both being established. Therefore, only the name of the sudden and great was established, and the designation of the uniquely wonderful one vehicle was not established. That it was not the Buddha's original intent is truly due to this. The sudden and great of the Huayan was not yet the original intent, how much less Deer Park which solely established non-fusion? Therefore, at the head of the Tripiṭaka Teaching and within that division, the crude was not yet complete, so the designation 'wonderful' was entirely absent; the Correct and Equal and Prajñā can be understood by comparison.