起信論疏筆削記 2.24

2.24

三、教義分齊，二：初、總標別列也。教是能詮，義即所詮。以所詮義顯能詮教，即知此教分齊所至也。詮法通局者，通則大乘終、頓、圓，以被機廣故，詮義深故；局即小乘及大乘始教，以詮法淺故，被機狹故。又深必該淺故云通，淺不至深故云局。又一經能含多教故云通，一經唯詮一教故云局。以義分教者，由諸家多約時分教，有所未允，遂招諍論，敘彼如別所明。今以義分故無舛謬，此則義為能分，教為所分。得知教之淺深者，由所詮義有近遠故。

Third, "the delimitation of teaching and doctrine" has two parts: first, a general identification and specific listing. Teaching is the expresser, and doctrine is the expressed. Showing the expressing teaching by means of the expressed doctrine allows one to know the delimitation reached by this teaching. As for the thoroughness or limitedness of the expressed dharmas: "thorough" refers to the final, sudden, and perfect teachings of the Mahāyāna, because the capacities they encompass are broad and the doctrines they express are profound; "limited" refers to the Hīnayāna and the initial teaching of the Mahāyāna, because the dharmas they express are shallow and the capacities they encompass are narrow. Furthermore, the profound necessarily encompasses the shallow, hence called "thorough"; the shallow does not reach the profound, hence called "limited." Moreover, a single sūtra can contain many teachings, hence called "thorough"; a single sūtra expresses only one teaching, hence called "limited." As for dividing teachings by their doctrine: because various masters mostly divided teachings according to chronological periods, there were points of inadequacy that invited disputes, the account of which is clarified elsewhere. Now, dividing by doctrine is free from error; here, doctrine is that which divides, and teaching is that which is divided. Knowing the depth of the teaching is due to whether the expressed doctrine is immediate or far-reaching.