佛祖統紀 3.148

3.148

言開權顯實者開前頓漸會入非頓非漸（集解云。開華嚴之頓。三時之漸。四時三教咸為所開。不同華嚴聾瘂。故非頓不同三時次第故非漸。今經開顯無不成佛。故云會入非頓非漸）言權實者。名通今昔義意不同（前三教權實不即大小相隔。法華權實不二。權即是實。實外無權。此義不同昔經權實隨順機宜悉檀逗會而已。今經為實施權意在於實開權顯實。意在於權。此意不同）謂法華已前。權實不同。大小相隔（華嚴大隔於小鹿苑小隔於大。方等同座大小各聞。般若融通約人成隔。義見玄文）如華嚴時一權一實（權別實圓各不相即。且以華嚴為論。三漸可知）所以者何。初頓部一麁一妙。一妙則與法華無二無別。若是一麁。須待法華開會廢了。方始稱妙（一妙無別者。約教顯實是同。一麁方妙者。點前隔異見融即）次鹿苑但麁無妙（但一藏教）方等三麁一妙（藏通別麁圓教為妙）般若二麁一妙（通別二麁。圓妙此已上普昔時義意）來至法華會上總開會廢前四味麁（開前四味麁。會前四味麁。廢前四味麤。故冠以一總字。曰開會廢）令成一乘妙（前四時兩教二乘三教菩薩人理教行差別之麁。至今法華咸皆微妙。別行記云。為實施權開權顯實。會權歸實廢權立實。此之權實餘部永無。此今時義意也）。

Regarding 'opening the expedient and revealing the real': it opens the preceding sudden and gradual, integrating them into neither sudden nor gradual (the Jijie states: 'Opening the suddenness of the Avataṃsaka and the gradualness of the three periods, the four periods and three teachings are all what is opened. It is unlike the Avataṃsaka, where [the hearers were] deaf and mute, hence it is not sudden; it is unlike the sequential stages of the three periods, hence it is not gradual. In the opening and revealing of the present sūtra, there is none who does not become a Buddha; therefore it is said to integrate them into neither sudden nor gradual'). Regarding 'expedient and real': the terms are shared by present and past, but the meaning and intention differ (in the preceding three teachings, the expedient and real are not identical, and the Mahāyāna and Hīnayāna are segregated from each other; in the Lotus, the expedient and real are non-dual, the expedient is none other than the real, and outside the real there is no expedient; this meaning differs. In past sūtras, the expedient and real merely accorded with capacities and needs, adapting through the siddhāntas; in the present sūtra, employing the expedient for the sake of the real has its intention in the real, and opening the expedient and revealing the real has its intention in the expedient; this intention differs). That is to say, prior to the Lotus, expedient and real differed, and Mahāyāna and Hīnayāna were segregated from each other (in the Avataṃsaka, the Mahāyāna segregated the Hīnayāna; in the Deer Park, the Hīnayāna segregated the Mahāyāna; in the Vaipulya, sharing the same seat, Mahāyāna and Hīnayāna heard separately; in the Prajñā, harmonization occurred, but based on the persons they remained segregated; the meaning is seen in the Miaoxuan). For example, at the time of the Avataṃsaka, there was one expedient and one real (the expedient was the distinct teaching and the real was the perfect teaching, each not being identical; discussing the Avataṃsaka for now, the three gradual [periods] can be known). Why is this? The initial sudden division has one crude and one subtle: the one subtle is then no different from the Lotus; as for the one crude, it must await the Lotus to open, integrate, and discard it before it can first be called subtle (the one subtle having no difference is because, in terms of the teaching revealing the real, it is the same; the one crude becoming subtle is because, pointing out the former segregation, it is seen as fused and identical). Next, the Deer Park had only crude and no subtle (only the single Tripiṭaka teaching). The Vaipulya had three crudes and one subtle (the Tripiṭaka, shared, and distinct teachings are crude, and the perfect teaching is subtle). The Prajñā had two crudes and one subtle (the shared and distinct teachings are two crudes, and the perfect teaching is subtle; the above are the meanings and intentions of the general past periods). Coming to the Lotus assembly, it universally opens, integrates, and discards the crudes of the preceding four flavors (opening the crudes of the preceding four flavors, integrating the crudes of the preceding four flavors, and discarding the crudes of the preceding four flavors; therefore it is prefixed with the single word 'universally,' saying 'opens, integrates, and discards'), causing them to become the subtlety of the One Vehicle (the crudes of difference regarding persons, principles, teachings, and practices of the two teachings, two vehicles, and three teachings' bodhisattvas of the preceding four periods all become wondrously subtle in the present Lotus. The Biexing ji states: 'Employing the expedient for the sake of the real, opening the expedient and revealing the real, integrating the expedient to return to the real, discarding the expedient and establishing the real—such expedient and real are permanently absent in all other divisions.' This is the meaning and intention of the present period).