大方廣佛華嚴經隨疏演義鈔 6.21

6.21

第三立三種教中，先總標、後「一南中」下，別說三師。初即諸師同立。於敘昔中二：先總明、後別明漸義。前中分三：初正立、次「由漸中先小」下立三之意、後「謂別有」下出不定相。言「偏方」者，謂大體而言，漸中先小後大，而不妨說小之時亦有說大。如人十年弘律，不妨私房時說大乘，故曰偏方不定。指經云如《勝鬘》、《金光明》者，《勝鬘經》初云「波斯匿王末利夫人，信法未久。」既言未久，明是初說。《金光明經》既非第一頓教，又非第二漸教，末後而明常住，明是不定。言「佛性常住」者，《勝鬘經》說二種如來藏即佛性也。又歎佛三身，即今梵音之文云「一切法常住，是故我歸依。」即常住義也。《金光明經．三身品》中廣說法身常住故。

In the third section establishing the three types of teaching: first, a general indication; then, from 'One, south of the Yangtze' downward, the three masters are explained separately. The first is established in common by various masters. In narrating the earlier [view], there are two parts: first, clarifying the meaning of the gradual in general; second, clarifying it in detail. The former is divided into three: first, the formal thesis; next, the rationale for establishing the three from 'Because within the gradual the small comes first' downward; finally, showing the indeterminate characteristics from 'Namely, there are distinct' downward. 'Local and peripheral' means that generally speaking, within the gradual the small comes first and the great later, yet while expounding the small, it does not preclude also expounding the great. Just as someone propagating the Vinaya for ten years is not precluded from occasionally expounding the Mahāyāna in their private chambers, it is called local, peripheral, and indeterminate. Pointing to sūtras such as the Śrīmālā and Suvarṇaprabhāsa: the beginning of the Śrīmālā-sūtra states, 'King Prasenajit and Queen Mallikā have not believed in the Dharma for long.' Since it says 'not long,' it clearly belongs to the initial teaching. Since the Suvarṇaprabhāsa-sūtra is neither the first sudden teaching nor the second gradual teaching, and yet elucidates eternal permanence at the end, it clearly is indeterminate. Regarding 'the eternal permanence of the buddha-nature,' the two kinds of tathāgatagarbha expounded in the Śrīmālā-sūtra are precisely the buddha-nature. Furthermore, praising the three bodies of the Buddha corresponds to the present Sanskrit phrasing: 'All dharmas are eternally permanent; therefore I take refuge,' which is precisely the meaning of eternal permanence. This is because the 'Three Bodies Chapter' of the Suvarṇaprabhāsa-sūtra extensively expounds the eternal permanence of the dharmakāya.