法華玄義釋籤 20.38

20.38

圓教中初文是頓，次「無差而差」去是漸，三「從佛」去是不定。漸中言「約名字至究竟即判五味相生」者，秖以五即次第對五。三云「從佛出十二部經」者，是發不定，教雖是頓，由發不定，即是從十二部教發則不定，即是頓中不定教也。亦有超位以為圓中之頓也。言「可約四善根」等者，五品外凡，未得名發，應以斷惑高下而判位也。應云：初信如乳，二信至七信如酪，八九十信如生熟蘇，始從初住終至妙覺，並如醍醐，約此五味復論不定。

Within the Perfect Teaching, the first text is sudden; next, from "Without distinction yet distinct" onward, is gradual; third, from "From the Buddha" onward, is indefinite. In the gradual, where it says "in terms of from the identical in name to the ultimate identical, classifying the sequential generation of the five flavors," it merely matches the sequence of the five identities against the five. When the third says "from the Buddha emerge the twelve divisions of scriptures," this is an indefinite manifestation; although the teaching is sudden, because the manifestation is indefinite, this is manifesting from the twelve divisions of teachings and being indefinite; that is, the indefinite teaching within the sudden. There is also transcending stages, which constitutes the sudden within the perfect. When it says "one may take the four good roots" and so forth: the outer ordinary persons of the five grades cannot yet be termed manifesting; one should classify stages according to the higher or lower severing of delusions. One should say: the first faith is like milk; from the second faith to the seventh faith is like curd; the eighth, ninth, and tenth faiths are like raw and cooked butter; from the first abode up to wondrous enlightenment, all are like ghee; in terms of these five flavors, one further discusses the indefinite.