法華玄義釋籤 6.12

6.12

四「大品云」去引證三人所見不同。初人元在通教，乃至乾慧亦得義云與薩婆若相應；若成別圓，縱入初地初住，亦得通為初發心也。以望本人，是初得故，況未入位而非初耶？今文別教為「遊戲神通」者，以存教道，讓證屬圓故也。若入圓教，借使住前亦得通名坐道場也，即是相似觀行為如佛也。為異別教，故在初住，引文同異具如《止觀》第七記。

Fourth, from "The Large Sūtra says..." onward, it cites evidence for what is seen differently by the three people. The first person is originally in the Shared Teaching, and even at [the stage of] dry wisdom can also figuratively be said to correspond with sarvajña (all-knowledge); if one accomplishes the Separate or the Perfect, even if entering the first bhūmi or first abidance, it can also broadly be considered the initial aspiration. Because looking from the person oneself, it is an initial attainment, how much more would it not be initial if one has not yet entered the ranks? That the Separate Teaching in the present text is "roaming playfully in spiritual penetrations" is because it preserves the path of teaching and yields realization to the domain of the Perfect. If one enters the Perfect Teaching, even before the abidances it can also broadly be named "sitting at the site of awakening," which is the contemplative practice of resemblance acting as if one were a Buddha. To differentiate it from the Separate Teaching, it is therefore placed at the first abidance. The identity and difference of the cited texts are detailed as in the seventh record of the Zhiguan.