觀音玄義記 3.6

3.6

五、「中論」下，以《中論》四句結。二、「若將」下，對四教釋，二：初、正對四教，二：初、正對教。二、「所以」下，出所以。觀必教詮、智由觀得，今明觀智須能詮教。二、「教必」下，廣明四相，二：初、四教主，二：初、明教主一異。文有二義明其一異。初跨節論，只一圓佛，被四種機、說四教法。次「或可」下，約當分論，隨機所見、據教所詮，四佛體用優劣碩異。二、「四教」下，明補處偏圓。補處亦明當分跨節，例主可知。

Fifth, from "Mūlamadhyamakakārikā" downward, it concludes with the four lines of the Mūlamadhyamakakārikā. Second, from "If taking..." downward, it explains [them] by correlating them with the four teachings, which has two parts: First, directly correlating them with the four teachings, which itself has two parts: First, directly correlating with the teachings. Second, from "The reason why..." downward, giving the reason. Contemplation must be expressed by teaching, and wisdom is obtained by contemplation; here, to explain contemplation and wisdom, the teachings that express them are required. Second, from "The teachings must..." downward, broadly explaining the four marks, which has two parts: First, the masters of the four teachings, which itself has two parts: First, explaining the identity and difference of the masters of the teachings. The text has two senses in explaining their identity and difference. First, discussing [them] across stages: there is only one Buddha of the Perfect [Teaching], who responds to the four types of capacities and speaks the Dharmas of the four teachings. Next, from "Or..." downward, discussing [them] in terms of their respective spheres: depending on what capacities perceive and according to what the teachings express, the substance and function, superiority and inferiority of the four Buddhas are vastly different. Second, from "Four teachings..." downward, explaining whether the successor [bodhisattvas] are biased or perfect. For the successors, [the text] also explains their respective spheres and [their status] across stages; this can be known by analogy with the masters [of the teachings].