四明尊者教行錄 3.58

3.58

答：或皆須四解，或各有文詮，逗會多途，不可一揆。如大師釋《請觀音經》，始從病相，乃至繫念數息聞呪得益，並約十種行人說之，即皆須四解也。如釋《十六觀經》，正為頓機，不通漸入，即各有文詮也。或一經具明四教，各有文詮，如《淨名》之類也。所以須四解者，為部教俱帶（《請觀音經》）；各有文詮者，為部帶教不帶（《十六觀經》）。故知方等教相難明，不可一概也。

Answer: In some cases, every [passage] requires four interpretations; in other cases, each has its own textual exposition. The ways of responding to capacities are manifold and cannot be reduced to a single rule. For example, when the Great Master interprets the Sūtra of Invoking Avalokiteśvara, from the symptoms of illness up through fixing the thought, counting breaths, and hearing the dhāraṇī to gain benefit, he explains them throughout with reference to ten kinds of practitioners—meaning that every [passage] requires four interpretations. But when he interprets the Visualization Sūtra, it is directed specifically at capacities suited for the sudden, not admitting of gradual entry—meaning each has its own textual exposition. Or, a single sūtra may fully clarify the four teachings, each having its own textual exposition, as in the case of the Vimalakīrtinirdeśa. The reason four interpretations are required is that both collection and teaching carry [the four] (the Sūtra of Invoking Avalokiteśvara); that each has its own textual exposition is because the collection carries them while the teaching does not (the Visualization Sūtra). Therefore one knows that the doctrinal characteristics of the Vaipulya are difficult to clarify and cannot be treated uniformly.