大方廣佛華嚴經隨疏演義鈔 7.19

7.19

疏「又更以四種」下，第三用四儀式，復成八教，謂一頓教、二漸教、三不定教、四祕密教。初即《華嚴經》，初成頓說故。二即始從鹿苑終至鶴林，三乘一乘並稱為漸。若約化法，頓教攝二，謂圓及別。漸教具四，謂藏、通、別、圓。然此二教，本是劉虯初立，以南中諸師加於不定。三教漸中，初開有三，即是岌公，故云「漸頓如岌公」。後二即於不定教中開出，而與前不定不同，謂從一音異解中分成此二。《淨名》云「佛以一音演說法，眾生各各隨所解，普得受行獲其利，斯則神力不共法。」釋曰：各聞不同，即所說不定。謂聞大者知彼聞小，聞小者知彼聞大，即名不定，故云「若互相知名為不定」。若聞小乘不知彼人聞大，聞大乘者不知此人聞小，即名祕密，故云「互不相知」。謂聞大不知彼聞小，小即於聞大者為祕密；聞小不知彼聞大，大即於聞小者為祕密。此之二教所說化法，俱通藏通別圓，故頓中唯二化法。餘三具四教法，是故以化儀取法。《華嚴》之圓是頓中之圓，《法華》之圓是漸中之圓，漸頓之儀二經則異。圓教化法，二經不殊。大師本意判教如是。又詺圓教亦名為頓，故云圓頓止觀。由此，亦謂《華嚴》名為頓頓，《法華》名為漸頓，以是頓儀中圓頓、漸儀中圓頓故。

In the commentary, from “Furthermore, by means of the four modes” onward, the third [part] applies the four modes to constitute the eight teachings—namely: first, the sudden teaching; second, the gradual teaching; third, the indeterminate teaching; and fourth, the secret teaching. The first is the Buddhāvataṃsaka-sūtra, because it was taught suddenly upon the initial attainment [of enlightenment]. The second spans from the Deer Park to the Grove of Twin Cranes, wherein both the triyāna and the ekayāna are termed gradual. In terms of the teaching-as-doctrine, the sudden teaching subsumes two—namely, the perfect and the separate. The gradual teaching contains all four—namely, the Tripiṭaka, the shared, the separate, and the perfect. However, these two teachings were originally established by Liu Qiu, and the masters of the South added the indeterminate. Within the gradual teaching among the three teachings, the initial division into three came from Master Ji; hence it is said, “The gradual and sudden are like Master Ji.” The latter two were opened out from within the indeterminate teaching, but they differ from the earlier indeterminate, being divided into these two based on different understandings of a single sound. The Vimalakīrtinirdeśa says: “The Buddha expounds the Dharma with a single sound; sentient beings each understand according to their capacity, universally receiving and practicing it to attain benefit—this is an unshared dharma of divine power.” In explanation: each hearing differently is the indeterminacy of what is expounded. If those who hear the Mahāyāna know that the others hear the Hinayāna, and those who hear the Hinayāna know that the others hear the Mahāyāna, this is called indeterminate; hence it says, “If they know each other, it is called indeterminate.” If one who hears the Hinayāna does not know that the other person hears the Mahāyāna, and one who hears the Mahāyāna does not know that this person hears the Hinayāna, this is called secret; hence it says, “they do not know each other.” That is to say, hearing the Mahāyāna without knowing that the other hears the Hinayāna means that the Hinayāna is secret to the one hearing the Mahāyāna; hearing the Hinayāna without knowing that the other hears the Mahāyāna means that the Mahāyāna is secret to the one hearing the Hinayāna. The teaching-as-doctrine expounded by these two teachings both encompass the Tripiṭaka, shared, separate, and perfect; thus within the sudden there are only two doctrines, while the other three contain all four doctrinal teachings. Therefore, the doctrine is grasped by means of the mode of teaching. The Buddhāvataṃsaka’s perfection is the perfection within the sudden; the Lotus Sūtra’s perfection is the perfection within the gradual. In the mode of gradual and sudden, the two sūtras differ; in the doctrine of the perfect teaching, the two sūtras are not different. Such was the Great Master’s original intention in classifying the teachings. Moreover, he also designated the perfect teaching as sudden, hence speaking of the “perfect and sudden śamatha-vipaśyanā.” From this, the Buddhāvataṃsaka is also called the sudden-sudden, and the Lotus Sūtra is called the gradual-sudden, because they are respectively the perfect-sudden within the sudden mode and the perfect-sudden within the gradual mode.