法華玄義釋籤 20.13

20.13

次簡示中二：初簡，次結。初文自分信法二行，次結中云「大該佛法」者，前標大綱，故此結云「大該佛法」。言「大綱」者，此三種義，若教若觀，該通一化，語頓則始終俱有，語漸又三種不同，不定復寄諸門涉於四教，列觀秖是行者教部，教部隨行何等？為至何位？發心所期，各各不同，不假必須從初至後，並未委論諸門網目。為是義故，名為大綱。不同古人以此三名局定判部，今師以此為大綱竟。於其中間，或約聲聞鈍根菩薩或約利根獨悟菩薩，或對或並，或破或會，或盈或縮，或顯或祕，此等諸意隨事別釋，更須約教，故與今昔諸判不同。

Next, in distinguishing and indicating, there are two [parts]: first distinguishing, next concluding. The first passage of itself divides into practitioners of faith and practitioners of the Dharma. Next, within the conclusion, the phrase 'broadly covering the Buddha-Dharma' is stated because the grand outline was marked previously, hence this conclusion states 'broadly covering the Buddha-Dharma.' As for the 'grand outline': these three meanings, whether as teachings or as contemplations, broadly pervade an entire dispensation of teaching. In terms of the sudden, it is present from beginning to end; in terms of the gradual, there are three distinct types; the indeterminate further relies on various gates to touch upon the four teachings. Setting out contemplations is merely the doctrinal division of the practitioner; which doctrinal division does the practice follow? To what rank does it reach? The aims of their arousing the mind are each different; they do not necessarily have to proceed from beginning to end, nor do they yet detail the fine mesh of the various gates. For this reason, it is called the grand outline. Unlike the ancient masters who used these three names to rigidly settle the classification of divisions, our master has made these into the grand outline. In between, whether with respect to śrāvakas and dull-rooted bodhisattvas, or with respect to sharp-rooted bodhisattvas who awaken on their own; whether contrasting or combining; whether refuting or converging; whether expanding or contracting; whether manifest or secret—all such meanings are explained separately according to specific matters, and one must further view them in terms of the teachings; therefore, this differs from all previous and ancient classifications.