教觀綱宗 1.19

1.19

漸亦二義：一、漸教部，謂惟局《阿含》為漸初（凡一代中，所說生滅四諦、十二緣生、事六度等三乘權法，並宜收入此部），《方等》為漸中（凡一代中，所說彈偏斥小、歎大褒圓等經，及餘四時所不攝者，並宜攝入此部。如增上緣名義寬故），《般若》為漸後（凡一代中。所說若共不共諸般若教。並宜攝入此部）；二、漸教相，謂歷劫修行、斷惑、證位次第，則《華嚴》亦復有之。《法華》會漸歸頓，不同《華嚴》初說，故非頓；不同《阿含》、《方等》、《般若》隔歷未融，故非漸。然仍雙照頓、漸兩相。

Gradual also has two meanings: First, the gradual teaching division, meaning that it is restricted only to the Āgamas as initial gradual (throughout his lifetime, the expedient teachings of the three vehicles such as the four truths of arising and ceasing, twelve links of dependent origination, and phenomenal six perfections, should all be included in this division); the Vaipulya as middle gradual (throughout his lifetime, the sūtras that rebuke the biased and dismiss the small, and praise the great and extol the complete, as well as those not subsumed by the other four periods, should all be subsumed under this division, because the definition of predominant condition is broad); and the Prajñā as final gradual (throughout his lifetime, the Prajñā teachings expounded, whether shared or not shared, should all be subsumed under this division). Second, the gradual teaching characteristic, meaning cultivating through kalpas, severing delusions, and the stages of realizing ranks; these are also present in the Avataṃsaka. The Saddharmapuṇḍarīka converges the gradual to return to the sudden; it is not like the initial expounding in the Avataṃsaka, hence it is not sudden; it is not like the segregated, unintegrated [nature of] the Āgama, Vaipulya, and Prajñā, hence it is not gradual. Yet it still illuminates both the sudden and gradual characteristics simultaneously.