佛祖統紀 3.139

3.139

第四不定教者。由前四味機發不定。聞大證小聞小證大。於漸說中得頓益。於頓說中得漸益。此有部教二義分別。初約部竪論者。雖高山頓說。不動寂場。而遊化鹿苑（此處不定。籤云。此不動不離。而升而遊者。此指頓教漸初。不動於頓。而施漸化）雖說四諦生滅。而不妨不生不滅（此法不定。鹿苑雖施漸化而不起於頓。二味既然。諸味準此）雖為菩薩說佛境界。而有二乘智斷。雖五人證果。不妨八萬諸天獲無生忍（此人不定）當知即頓而漸（於頓得漸益）即漸而頓（於漸得頓益。籤云。雖為菩薩指方等般若。彼二時中俱有小果。新得舊得如常所明。雖五人證果。不妨八萬諸天獲無生忍。此重指漸初。對般若為說。前文約法。此中約人。得果不同。證法不定）次約教橫論者。乳中得別圓相對以辨不定。酪中教門雖無二別。乃與八萬一人對辨。生酥熟酥三四對辨（般若帶通別圓為三。方等四教。並談為四）故知不定。約部約教遍前四時（並妙玄釋籤）。

Fourth, regarding the Indeterminate Teaching: Because the awakening of capacities in the previous four flavors is indeterminate, upon hearing the Great [Vehicle] they realize the Small, and upon hearing the Small [Vehicle] they realize the Great; within the Gradual expounding they obtain the Sudden benefit, and within the Sudden expounding they obtain the Gradual benefit. Here there are two distinctions: by section and by teaching. First, discussing it vertically by section: although on the high mountain he expounded the Sudden, not moving from the quiet bodhimaṇḍa, he wandered and transformed in the Deer Park. (This is indeterminate in terms of place. The Qian says: 'Not moving and not departing, yet ascending and wandering—this refers to the beginning of the Gradual within the Sudden teaching; not moving from the Sudden, he implements the Gradual transformation.') Although he expounded the arising and ceasing of the Four Truths, this did not preclude non-arising and non-ceasing. (This is indeterminate in terms of Dharma. Although the Deer Park implemented the Gradual transformation, it did not arise apart from the Sudden. Since this is so for the two flavors, the other flavors should be inferred accordingly.) Although he expounded the Buddha's realm for the bodhisattvas, there was the wisdom and severing of the two vehicles; although five persons realized the fruit, this did not preclude eighty thousand devas from obtaining the patience of non-arising. (This is indeterminate in terms of persons.) One should know that the Sudden is immediately the Gradual (obtaining Gradual benefit in the Sudden), and the Gradual is immediately the Sudden (obtaining Sudden benefit in the Gradual. The Qian says: 'Although for the bodhisattvas he pointed to the Vaipulya and Prajñā; in both of those periods there were small fruits, both newly obtained and previously obtained, as commonly explained. Although five persons realized the fruit, this did not preclude eighty thousand devas from obtaining the patience of non-arising. This refers again to the beginning of the Gradual in contrast to the Prajñā. The previous text was in terms of Dharma; here it is in terms of persons, where the fruits obtained differ and the Dharma realized is indeterminate.') Next, discussing it horizontally by teaching: within the milk [flavor], the indeterminate is distinguished by the contrast of the Distinct and the Perfect; within the curd [flavor], although the doctrinal gate has no distinction of two, it is distinguished in contrast to the eighty thousand and one person; raw butter and cooked butter are distinguished in contrasts of three and four (Prajñā carries the Common, Distinct, and Perfect, making three; the Vaipulya speaks the four teachings together, making four). Therefore, we know that the indeterminate, in terms of section and teaching, pervades the previous four periods. (All from the Miaoxuan and Shiqian.)