法華玄義釋籤 6.33

6.33

三今經入，中二：先正明開，次「若如」下歎教斥偏。初文又五：先竪約四味論開，次「諸教」下約諸味中諸教橫開，三「三藏」下舉難況易，四「文云」下引證，五「此即」下總結。初如文。次文中云「諸教之中或五三二一味及全生者」者，通指四味，名為諸教。且如方等般若，初證二乘名為一味；若鹿苑已證得彈斥益，名為二味；得洮汰益，名為三味。若諸菩薩於前諸教能斷見思，名住二味；能斷無知，名住三味；能伏無明，名住四味。若住四味已成妙行，故此不論。全未伏通惑，名為「全生」。華嚴鹿苑應論顯密，思之可見。此約橫論不關竪入。若竪入者，鈍根菩薩及二乘人，依次歷教不論增減三況可見，不改本位即麁成妙，故云「當門」。引證中云「七寶大車」者，各稱本習而入圓乘，本習不同圓乘非一。五結，如文。

Third, the entering in the present sūtra has two parts: first, directly clarifying the opening; second, from "if like..." onward, praising the teaching and reproving the partial. The first text also has five parts: first, vertically treating the opening in terms of the four flavors; second, from "among the various teachings" onward, horizontally opening in terms of the various teachings within the various flavors; third, from "the Tripiṭaka" onward, adducing the difficult to illustrate the easy; fourth, from "the text states" onward, citing proof; fifth, from "this is..." onward, the general conclusion. The first is as in the text. In the second text, where it says "among the various teachings, or five, three, two, or one flavor, as well as the entirely raw," this refers generally to the four flavors, termed "the various teachings." For example, as in the Vaipulya and Prajñā, the two vehicles who initially realize [the fruit] are called "one flavor"; if having already realized [it] in the Deer Park they obtain the benefit of being rebuked and reproved, it is called "two flavors"; if they obtain the benefit of being rinsed and purged, it is called "three flavors." If the various bodhisattvas are able to sever delusions of view and thought in the previous teachings, they are said to dwell in "two flavors"; if able to sever the unreflective ignorance, they are said to dwell in "three flavors"; if able to subdue fundamental ignorance, they are said to dwell in "four flavors." If they dwell in four flavors, they have already perfected wondrous practice, so this is not discussed here. Those who have not subdued pervasive delusions at all are called "entirely raw." For the Avataṃsaka and Deer Park, the explicit and esoteric should be discussed; reflecting on this, it can be understood. This is discussed horizontally, unrelated to vertical entry. If it is vertical entry, dull-rooted bodhisattvas and persons of the two vehicles progressively pass through the teachings regardless of increase or decrease; the three comparisons can be understood: without changing their original positions, the crude is directly identical to the wondrous, hence it is said to be "right at the threshold." In the citation of proof, where it says "the great cart made of the seven jewels," each corresponds to their original habituation in entering the perfect vehicle; original habituations differ, but the perfect vehicle is not multiple. The fifth, the conclusion, is as in the text.