法華玄義釋籤 1.83

1.83

次「所以」下正約五味，又二：初四味、次醍醐。初又二：初列四味，次明四味意。初文中四味並有融不融名，不無小異，乳中以別為不融，酪教一味全是不融，生蘇中融即有二義。若以圓斥三及以圓斥藏，即以圓融為融。或以三教斥藏即以融通為融，雖兼斥大正在斥小，故云令小根恥小慕大。熟蘇中云令小根寄融向不融者，通教小乘寄於融通之融而得小果，即指小果名為不融。令大根從不融向於融者，即指通別以為不融，即是令通別菩薩向圓融之融。

Next, from 'Therefore...' downward, directly dealing with the five flavors, there are again two parts: first, the four flavors; next, the ghee flavor. The first also has two parts: first, listing the four flavors; next, clarifying the intention of the four flavors. In the first text, the four flavors all have names of fusion and non-fusion, not without minor differences: in the milk [flavor], the Separate Teaching is taken as non-fusion; the curd teaching is of one flavor, entirely non-fusion; in raw butter, fusion has two meanings. If using the Perfect to rebuke the three [teachings] as well as using the Perfect to rebuke the Tripiṭaka, then perfect fusion is taken as fusion. Or if using the three teachings to rebuke the Tripiṭaka, then penetrating fusion is taken as fusion; although it also rebukes the Great [Vehicle], it primarily rebukes the Small, hence it says it makes those of inferior faculties ashamed of the small and yearn for the great. In clarified butter, where it says that it makes those of inferior faculties lodge fusion toward non-fusion, the inferior vehicle of the Common Teaching lodges in the fusion of penetrating fusion and attains the small fruit, which points to the small fruit as being named non-fusion. Making those of superior faculties go from non-fusion toward fusion points to the Common and Separate as non-fusion, which is making the bodhisattvas of the Common and Separate proceed toward the fusion of perfect fusion.