法華玄義釋籤 19.30

19.30

次難頓等三教。初難頓者又二：先以同難，次「權雖」下以別難。華嚴至法華來，無不有頓，何獨華嚴得稱頓耶？次明別難中以權別故，故有諸部不同者，權是事法，不應從權異邊而分頓與非頓。

Next is the refutation of the three teachings such as the sudden. In the initial refutation of the sudden, there are also two parts: first, refuting on the grounds of identity; next, from "Although the provisional" onward, refuting on the grounds of distinction. From the Huayan down to the Lotus, there is none that does not contain the sudden; why should only the Huayan be entitled to be called sudden? Next, in explaining the refutation on the grounds of distinction, because the provisional is distinct, there are differences among the various texts: the provisional is a matter of phenomena; one should not divide the sudden from the non-sudden based on differences in the provisional.