法華玄義釋籤 20.9

20.9

次漸教者，又三：初約始終共名為漸，次「又始自」下約人在教以判為漸，三從方等之初至法華前皆名為漸。前文多處及《止觀》等用中間之漸，今用舊名通判一代，且置藏等，是故爾耳。頓與不定亦復如是。今先引大經通明一代漸教之相，此明敷設教門出沒利物，故用斯漸。次「始自」去始自人天終至佛乘，亦名為漸，此是約人。人雖在於諸味漸稟，而得益深淺始自人天次第入實，此如《止觀》初破三途後達常住，此人不經華嚴，但從鹿苑之前，初稟人天後漸深入。言「中間」者，或復初從方等般若，後漸漸深入，皆如前說，並名為漸，以鹿苑後皆有人天乃至實相故也。此等漸人初不在華嚴，後不至法華，教雖經漸或得頓益，其未入者若來至法華，被開會竟又名漸頓，自是別途非全名漸。

Next, regarding the Gradual Teaching, there are again three: first, in terms of beginning and end, all are collectively named gradual; next, from "Again, starting from" onward, doctrinal classification is gradual in terms of the person within the teaching; third, from the beginning of the Correct and Equal up to before the Lotus Sūtra, all are named gradual. Earlier passages in many places as well as Zhiguan and other texts used the intermediate gradual; now we use the old terminology to universally classify the entirety of [the Buddha's] lifetime, temporarily setting aside the Tripiṭaka [Teaching], etc., for this reason alone. The Sudden and Indeterminate are also like this. Now we first cite the Great Sūtra to explain generally the characteristics of the Gradual Teaching across the whole lifetime; this clarifies laying out the doctrinal gates, emerging and disappearing to benefit beings, hence using this gradual. Next, "starting from" onward means starting from humans and gods and culminating in the Buddha vehicle, which is also named gradual; this is in terms of the person. Although the person gradually receives [the teachings] within the various flavors, the depth and shallowness of their benefit goes sequentially from humans and gods into the real. This is like Zhiguan's first breaking through the three evil paths and later reaching eternal abiding: this person does not go through the Avataṃsaka, but only from before the Deer Park initially receives [teachings of] humans and gods, and later gradually penetrates deeply. As for the "intermediate": some also initially begin from the Correct and Equal or Prajñā, and later gradually penetrate deeply; all are as previously described, and both are named gradual, because after the Deer Park there are throughout humans, gods, and up to the true aspect. These gradual persons were not initially at the Avataṃsaka, nor do they arrive at the Lotus Sūtra; although the teaching has undergone the gradual, they may attain sudden benefit; those who have not entered, if they arrive at the Lotus Sūtra, having been opened and united, are also named gradual-sudden; this is a separate path, not entirely named gradual.