淨名玄論 7.19

7.19

次就菩薩、聲聞，開二種四句：一顯教菩薩、非密化二乘，即華嚴教是也。初成道時，大機已熟，故顯教之會無二乘眾。又大機未成，故不密化二乘。二顯教二乘、不密化菩薩，即三乘教。小機已成，故顯教之；菩薩大器，不須小化。三顯教菩薩、密化二乘，即《般若》、《淨名》等經。菩薩大機已成，故顯教之；二乘小執當移、大機遠動，是故密化，命說付財即其事也。四顯教菩薩、顯教二乘，即法華教。菩薩聞是法，疑網皆已除，謂顯教菩薩；千二百羅漢悉已當作佛，即顯教二乘也。

Next, with respect to bodhisattvas and śrāvakas, two kinds of fourfold propositions are established. First, explicitly teaching bodhisattvas and not secretly transforming the two vehicles: this is precisely the Avataṃsaka teaching. When the Buddha first attained the Way, the great faculties were already mature, so in the assembly of explicit teaching there was no assembly of the two vehicles; furthermore, because their great faculties were not yet ready, he did not secretly transform the two vehicles. Second, explicitly teaching the two vehicles and not secretly transforming bodhisattvas: this is the teaching of the three vehicles. Because the small faculties were already mature, he explicitly taught them; since bodhisattvas are great vessels, they did not need Hinayana transformation. Third, explicitly teaching bodhisattvas and secretly transforming the two vehicles: this refers to such sūtras as the Prajñā and the Vimalakīrti. Because the great faculties of bodhisattvas were already mature, he explicitly taught them; because the small attachments of the two vehicles were due to shift and their great faculties were stirred from afar, he secretly transformed them—commanding them to explain [the Dharma] and entrusting them with the wealth is precisely this event. Fourth, explicitly teaching bodhisattvas and explicitly teaching the two vehicles: this is the teaching of the Lotus Sūtra. Bodhisattvas hearing this Dharma had their nets of doubt entirely eliminated, which refers to explicitly teaching bodhisattvas; the twelve hundred arhats all being destined to become Buddhas refers to explicitly teaching the two vehicles.