妙法蓮華經玄義 3.130

3.130

言麁妙者，藏、通兩佛雖有一切種智之名，更無別理，不破別惑，此智不成故不用也。中入空智者，雖說中道因，於通門而成兩智，後照中道，無廣大用。因於拙教，果又不融，是故為麁。次如來藏入空智者，教果理雖融，因是通門，亦名為麁。中對二智者，雖不因通，而三智別異，果教未融，是故為麁。如來藏入中者，在果雖融，因是別門，此因亦麁。圓三智者，因圓果圓，因妙果妙，諦妙智妙，正直捨方便，但說無上道，是故為妙智也。

Regarding coarse and wondrous: although the Buddhas of the Tripiṭaka and Shared [teachings] have the name 'wisdom of all modes', there is no separate principle, and they do not destroy separate delusions; since this wisdom is not accomplished [there], it is not employed. As for the wisdom of the middle merging into emptiness: although the cause of the middle way is spoken of, the two wisdoms are accomplished through the Shared portal, and subsequent illumination of the middle way has no vast function. Because it relies on an unskillful teaching and the effect is not interfused, it is coarse. Next, as for the tathāgatagarbha merging into the wisdom of emptiness: although the principle of the effect of the teaching is interfused, because the cause is the Shared portal, it is also called coarse. As for the middle in contrast with the two wisdoms: although it does not rely on the Shared, the three wisdoms are distinct and separate, and the effect of the teaching is not yet interfused; therefore it is coarse. As for the tathāgatagarbha merging into the middle: although interfused in the effect, because the cause is the Distinct portal, this cause is also coarse. As for the round three wisdoms: the cause is round and the effect is round; the cause is wondrous and the effect is wondrous; the truth is wondrous and the wisdom is wondrous; 'directly setting aside expedients, one only expounds the unsurpassed path'; therefore it is wondrous wisdom.