觀音玄義記 1.20

1.20

二「第二」下，次第，三：初、標示兩意，二：初、正標示。約觀約教各有生起，次第不亂。二、「約觀」下，明總該。若觀若教、能總能該。觀總三心，人法慈悲，初心也；福慧，中心；真應至八皆在後心。緣了極性，示因方圓，智斷究盡明果方滿。教約五時，無不該括，華嚴頓也，三時漸也；復於漸中，三藏唯小，二酥部大。若論《法華》，出前四味，以非兼但，對帶故也。已備諸說，故今略之。

Second, under "Second," the sequential order, [divided into] three: first, marking and indicating the two senses, [in] two: first, directly marking and indicating them. In terms of contemplation and in terms of teaching, each has its arising; their sequential order is not confounded. Second, under "In terms of contemplation," explaining their all-inclusiveness. Whether contemplation or teaching, each can sum up and each can encompass. Contemplation sums up the three minds: person and Dharma, and loving-kindness and compassion, are the initial mind; merit and wisdom are the middle mind; and [the items from] true and responsive up to the eighth all belong to the subsequent mind. Conditional and revealing [causes] exhaust the nature, showing that the cause is only then round; wisdom and severance reach the ultimate, making clear that the fruit is only then full. Teaching, considered in terms of the five periods, includes everything: the Avataṃsaka is sudden, and the three periods are gradual; and within the gradual, the Tripiṭaka is solely Hinayana, whereas the two curds [periods] belong to Mahayana. If one considers the Lotus Sūtra, it transcends the preceding four flavors, because it is neither combined nor solitary, nor set in contrast or carried along. Since these various explanations have already been fully set forth, they are now abridged.