法華文句記 5.40

5.40

料簡中初問者，今文假設，今經由濁故不得說大且先施小，即濁唯障大；若障於大，說華嚴時何以不障？然五濁中劫自屬時，不可令佛不生減劫，若生減劫即大小不障，命隨報法亦不可除，佛亦示生短壽故也。指煩惱見名未除濁，如華嚴中許有凡眾聞《華嚴經》，是故五濁不障於大。既不障大，何不漸初即說佛乘，而設小耶？而兼帶耶？

In the critical evaluation, regarding the first question: the present text sets up a hypothesis. The present sūtra states that because of the defilements, the Great cannot be taught and the small must be provisionally applied first; this means defilements obstruct only the Great. If they obstruct the Great, why did they not obstruct when the Avataṃsaka was taught? However, among the five defilements, the kalpa naturally belongs to time; the Buddha cannot be made not to be born in a kalpa of decrease, and if born in a kalpa of decrease, neither the great nor the small is obstructed. Life follows the dharma of retributive reward and also cannot be removed, because the Buddha also manifested birth with a short lifespan. Pointing to afflictions and views as the uneliminated defilements, as in the Avataṃsaka where ordinary beings were permitted to hear the Avataṃsaka Sūtra, therefore the five defilements do not obstruct the Great. Since they do not obstruct the Great, why was the Buddha vehicle not taught right at the beginning of the gradual [teachings], instead establishing the small? And why was there the combining [with provisional teachings]?