妙法蓮華經玄義 3.71

3.71

又，別教四智，三麁一妙。圓教四智，悉皆稱妙。何者？地人云：「中道乃是果頭能顯，初心學者仰信此理，如藕絲懸山。」故說信、行皆非圓意也。故十信智為麁。十住正修空，傍修假、中。十行正修假，傍修中。十迴向始正修中。此中但理，不具諸法，是故皆麁。登地智破無明，見中道，證則為妙。類如通、藏兩種，俱得道，而三藏門拙。今別教亦爾，教門皆權，而證是妙（云云）。

Furthermore, among the four wisdoms of the distinctive teaching, three are crude and one is wonderful. The four wisdoms of the perfect teaching are all called wonderful. Why? Master of the Daśabhūmika said: "The middle way can only be manifested at the fruit stage; when beginning practitioners look up to and believe in this principle, it is like hanging a mountain by a lotus root thread." Therefore, they say that faith and practice are both not the perfect intent. Hence the wisdom of the ten faiths is crude. The ten abodes primarily cultivate emptiness and secondarily cultivate the provisional and middle. The ten practices primarily cultivate the provisional and secondarily cultivate the middle. The ten dedications of merit only begin to primarily cultivate the middle. This middle is merely principle and does not possess all dharmas; therefore they are all crude. The wisdom of ascending the grounds breaks ignorance, sees the middle way, and realizes it, which is wonderful. This is analogous to how both the shared and tripiṭaka teachings attain the path, yet the gateway of the tripiṭaka is clumsy. The distinctive teaching now is also like this: its teaching gateways are all provisional, but realization is wonderful, and so on.