法華玄義釋籤 2.3

2.3

次照幽谷，亦先提《華嚴》譬，「淺行」下亦舉感應以合譬，乃至《法華》文中皆有結譬同法得益。結名結說次第，尋初頓教意以對下四味，比說可知。唯三藏結部名在前，餘文或闕說意等，尋之可見。「大雖在座」等者，大人示迹隱在小中，「多跢」是學行之相，「嘙啝」是習語之聲，示為三藏始行初教，而三藏實行者謂之為實，故云「不識」。

Next is the illumination of the dark valleys, which also first raises the Avataṃsaka's simile. Below 'shallow practice,' it also adduces stimulus and response to match the simile, down to the text of the Lotus Sūtra, where each has concluding similes, identification with the Dharma, and the obtaining of benefits. Concluding the names and concluding the sequence of preaching, if one examines the intention of the initial sudden teaching to compare it with the four flavors below, it can be understood through comparison. Only in the Tripiṭaka Teaching is the concluding of the section name placed in front; the remaining texts may lack the intention of the preaching and so forth, which can be seen by examining them. 'Although the great is in the assembly,' and so forth, means that the great persons manifest traces and conceal themselves among the small: 'duotuo' is the appearance of learning to walk, and 'pohuo' is the sound of practicing speech, manifesting the initial practice and initial teaching of the Tripiṭaka [Teaching]; yet those of actual practice in the Tripiṭaka take it to be real, which is why it says 'did not recognize.'