淨名經關中釋抄 1.14

1.14

大段第五判教相同異者。前雖廣明名等四義。未辯此經與諸經赴緣同異。略出三意。一明辯教相意。二明古今同異。三正明判此經。初辯教相意者。尋夫至聖無言。言之者為物。物情既異。赴緣之教亦多。如花嚴獨明大乘阿含偏說小教。或乍開半滿而同歸佛性。或總會三車而俱至寶所。故先德諸師各為理釋欲使大小區分權實有在矣。

The fifth major section, determining the similarities and differences in the characteristics of the teaching: Although the four meanings such as the name were broadly explained above, the similarities and differences in how this sūtra and other sūtras respond to conditions have not yet been analyzed. Three points are briefly set forth: first, explaining the intent of analyzing the characteristics of the teaching; second, explaining ancient and modern similarities and differences; third, directly determining [the classification of] this sūtra. First, explaining the intent of analyzing the characteristics of the teaching: Examining this, the ultimate sage has no speech; that he speaks is for the sake of beings. Since the dispositions of beings differ, the teachings that respond to conditions are also manifold. For instance, the Avataṃsaka exclusively explains the Mahāyāna, while the Āgamas solely explain the Hīnayāna teaching; or they temporarily open the half-word and full-word teachings yet identically return to Buddha-nature, or together unite the three carts so that all reach the treasure place. Therefore, the former virtuous masters each offered doctrinal explanations, wishing to demarcate the great and small and to establish where the provisional and the ultimate reside.