妙法蓮華經玄義 5.102

5.102

如此諸位，乘何等乘？乘有三種：謂教、行、證。若言是乘，從三界出，到薩婆若中住。住有二義：一、取證故住，即通教意也。二、所乘極故住，即別、圓意也。初心憑教所詮，信教立行，得出三界。無明未破，未有所證，故不見真。但乘教乘，來至此耳。我圓教中，其誰是耶？謂五品弟子，能善發大心，長別三界苦輪海，即其人也。教乘既息，證乘未及，以似解慧，進修眾行，則以行為乘，從方便三界中出，到初住薩婆若中住。我圓教中，其誰是耶？謂十信心六根淨者，即其人也。初住乃至等覺，更增道損生者，此以證為乘，從因緣三界乃至無後三界中出，到妙覺中，過茶無字可說，故言到薩婆若中住。前來諸乘，猶有上法，不得稱住。茶無上法，是故言住。住無住處，即妙位之終。

In such stages, what kind of vehicle does one ride? There are three kinds of vehicles: namely, teaching, practice, and realization. If it is said that this vehicle departs from the three realms and abides in sarvajñā, abiding has two meanings. First, abiding because one takes realization: this is the purport of the shared teaching. Second, abiding because that which is ridden has reached the ultimate: this is the purport of the distinctive and perfect [teachings]. The initial mind relies on what the teaching expresses; having faith in the teaching, one establishes practice and succeeds in escaping the three realms. Since ignorance is not yet destroyed and nothing has yet been realized, one does not see the real. One merely rides the vehicle of teaching to arrive here. Within our perfect teaching, who is this? It refers to the disciples of the five grades, who are well able to give rise to the great mind and forever depart from the ocean of the wheel of suffering of the three realms—these are the persons. When the vehicle of teaching has ceased and the vehicle of realization is not yet reached, using the wisdom of resemblance understanding to advance in cultivating the various practices, one takes practice as the vehicle, departs from the provisional three realms, and abides in the sarvajñā of the first abode. Within our perfect teaching, who is this? It refers to those of the ten minds of faith whose six sense faculties are purified—these are the persons. From the first abode up to equal awakening, further advancing on the path and decreasing rebirths, one takes realization as the vehicle, departs from the conditioned three realms up to the final three realms, and arrives at wonderful awakening, passing beyond 'kṣa' where there are no words that can be spoken; hence it is said that one arrives and abides in sarvajñā. The preceding vehicles still had higher dharmas, so they could not be called "abiding". 'Kṣa' has no higher dharma; therefore it is called abiding. Abiding in no place of abiding is the end of the wonderful stages.