華嚴一乘教義分齊章 1.68

1.68

三、諸教相收者，有二門：一以本收末門、二以末歸本門。初中於圓內，或唯一圓教，以餘相皆盡故；或具五教，以攝方便故。頓教中惑唯一頓教，亦以餘相盡故；或具四教，以攝方便故。熟教中或一或三，初教中或一或二，小乘中唯一，皆準上知之。二、以末歸本，小乘內或一，以據自宗故；或五，謂於後四教皆有為方便故。初教中或一，是自宗故；或四，謂於後三教皆有作方便故。熟教中或一或三，頓教中或一或二，圓教中唯一，皆準上知之。

Third, regarding the mutual inclusion of the various teachings, there are two approaches: first, the approach of subsuming the branches into the root; second, the approach of returning the branches to the root. In the first, within the perfect, there may be only the one perfect teaching, because other characteristics are completely exhausted; or it may possess the five teachings, because it subsumes upāya. In the sudden teaching, there may be only the one sudden teaching, also because other characteristics are exhausted; or it may possess four teachings, because it subsumes upāya. In the mature [final] teaching, there may be one or three; in the initial teaching, there may be one or two; in the Hīnayāna, there is only one—all should be understood according to the above. Second, regarding returning the branches to the root: within the Hīnayāna, there may be one, relying on its own doctrine; or five, meaning that it serves as an upāya for all the subsequent four teachings. In the initial teaching, there may be one, being its own doctrine; or four, meaning that it serves as an upāya for all the subsequent three teachings. In the mature teaching, there may be one or three; in the sudden teaching, there may be one or two; in the perfect teaching, there is only one—all should be understood according to the above.