維摩經略疏垂裕記 7.74

7.74

二、立五問釋疑，五：初、釋此經入法界疑。答中意者，利已悟入，豈但與《華嚴》不殊，其實與《法華》無異。鈍根既未證入，於此但成生酥，或但成酪而已。「至後三味」者，約味應二，約經乃三。以《法華》、《涅槃》同味故。故《大疏》云「但未證入者，至《大品》、《法華》、《涅槃》。」若約此中新入，至大品有如生酥者，法華有如熟酥者，則大經為醍醐，則亦得云三味。荊溪修定意或在此。

Second, establishing five questions to resolve doubts, in five: first, resolving doubts about this sūtra's entry into the dharmadhātu. The meaning in the answer is: the sharp have already awakened and entered; how could it merely be no different from the *Avataṃsaka*? In truth, it is no different from the *Lotus Sūtra*. Since the dull-witted have not yet realized and entered, here they merely become raw curd, or merely become sour milk. Regarding 'reaching the latter three flavors': in terms of flavors there should be two, while in terms of sūtras there are three, because the *Lotus Sūtra* and *Nirvāṇa Sūtra* share the same flavor. Thus the *Great Commentary* says: 'Those who have not yet realized and entered reach the *Pañcaviṃśati*, *Lotus*, and *Nirvāṇa*.' If in terms of newly entering here, reaching the *Pañcaviṃśati* is like raw curd, and the *Lotus* is like ripened curd, then the *Mahāparinirvāṇa Sūtra* is ghee, and thus one can also speak of three flavors. Jingxi's intention in emending and establishing [the text] perhaps lay here.