法華玄義釋籤 20.33

20.33

三約行人中二：先正釋，次更問答料簡。初文二：初正約小乘行人得名不同，次「行人」下結不同意。次問答中二：先問，次答。答中為三：即頓、漸、不定。初文是頓，次「自有」下是漸，三「自有利根」下不定。三文各二：先釋，次引《大經》。以由三例不同故，稟味亦多少不一，此即義當於三，非即約行論三。何者？如二乘人至醍醐時亦得名頓，如不定中見性之言並是頓義。由初問云稟味多少，是故答中還依教相，出此三意。言「歷二味乃至四味」者，至第二味即便見性，故云二味，三四亦然。

Third, in terms of practitioners, there are two parts: first, the direct explanation; next, further questions and answers for critical evaluation. The first text has two parts: first, directly in terms of the Hinayāna practitioners obtaining different designations; next, from "Practitioners" onward, concluding the intent of the differences. Next, in the questions and answers, there are two parts: first the question, and next the answer. Within the answer there are three: sudden, gradual, and indefinite. The first text is sudden; next, from "There are naturally" onward, is gradual; third, from "There are naturally those of sharp faculties" onward, is indefinite. Each of the three texts has two parts: first the explanation, and next citing the Great Sūtra. Because the three cases are not the same, the flavors they receive are also not uniform in number; this amounts to three in meaning, not discussing three directly in terms of practice. Why is this? Just as persons of the two vehicles, when reaching ghee, can also be called sudden, so in the indefinite, the words "seeing the nature" are entirely the meaning of suddenness. Because the initial question asked about how many flavors were received, the answer therefore returns to the doctrinal characteristics to present these three intents. When it says "traversing two flavors up to four flavors": upon reaching the second flavor one immediately sees the nature, hence it says two flavors; the third and fourth are also like this.