法華玄論 5.137

5.137

有人言：初說三乘別教為開，次說三乘通教為示，第三說抑揚教為悟，第四說法華教為入。有人言：三乘通教始說大乘為開，抑揚教為示，說《無量義》為悟，說《法華》為入。評曰：教義前具評之，不應作此二釋也。又《法華經》中自有開示悟入，云何乃引前諸教耶？例如《華嚴》中自有五十二位，及此經自有三根領解，不應引經外之文也。

Some say: first, the teaching distinct to the three vehicles is preached as opening; next, the teaching shared by the three vehicles is preached as showing; third, the teaching of restraining and praising is preached as awakening; fourth, the teaching of the Lotus Sūtra is preached as entering. Others say: the teaching shared by the three vehicles first preaching the Mahāyāna is opening; the teaching of restraining and praising is showing; preaching the Infinite Meanings Sūtra is awakening; preaching the Lotus Sūtra is entering. Critical assessment: the meanings of the teachings have already been critically assessed above; one should not offer these two explanations. Furthermore, the Saddharmapuṇḍarīka-sūtra inherently contains within itself the opening, showing, awakening, and entering; why then invoke the earlier teachings? For example, the Avataṃsaka inherently contains the fifty-two stages, and this sūtra inherently contains the three [grades of] capacity gaining understanding; one should not cite texts outside the sūtra.