觀音玄義記 1.31

1.31

二、「約四」下，四教者，通論則隨真隨中各有十雙。若別論者，三藏別就菩薩，唯有人法、慈悲、福慧三雙，以未斷惑故無真應等義，具如前說。例此，通教亦就菩薩，而可別論真諦六雙，以第七地去誓扶餘習，神通託生、雙流化物，得有真應、藥珠、冥顯之義。二乘無此，故名為別。若其別教，行雖次第，而可就中明乎六義，凡三聖三其相可見。《法華》前圓亦只有六、《涅槃》四教皆知十雙，然約重施不無進不。前歷五味已含教義，故云可解。

Second, under "In terms of the four," regarding the four teachings: broadly speaking, according with the real and according with the middle, each has ten pairs. If speaking distinctly: the Tripiṭaka distinctly takes bodhisattvas as having only the three pairs of person and Dharma, compassion, and merit and wisdom; because they have not severed afflictions, they lack the meanings of true and responsive bodies and so forth, fully as explained above. By analogy, the Shared Teaching also takes bodhisattvas, and can distinctly discuss the six pairs of the real truth; because from the seventh stage onward they vow to retain residual habits, use supernatural powers to take rebirth, and doubly flow forth to transform beings, they come to have the meanings of true and responsive bodies, medicine and jewel, and unmanifest and manifest. The two vehicles lack these, so it is called distinct. As for the Distinct Teaching, although its practice is sequential, one can clarify the six meanings within it in terms of the middle, three of the ordinary and three of the holy, whose characteristics are evident. The round [teaching] before the Lotus also has only six; the four teachings of the Nirvāṇa all know the ten pairs. However, in terms of re-bestowal, there is progression and non-progression. Traversing the five flavors earlier already contained the meaning of the teachings; therefore, it says it can be understood.