妙法蓮華經玄義 5.111

5.111

次、歷四教各論三法者，三藏中，以無為智慧，名觀照軌。正為乘體，助道成乘具，名資成軌。正、助之乘，斷惑入真，真是真性軌。教來詮此，故以教為乘也。緣覺亦爾，菩薩以無常觀為觀照；功德肥為資成；坐道場斷結、見真為真性。此教詮真，乘是教乘，從三界中出，到薩婆若中住，言教已盡，故無教乘。真不能運，故證非乘，故有索車之意（云云）。

Next, discussing the three dharmas successively across the four teachings: within the tripiṭaka teaching, unconditioned wisdom is called the track of contemplative illumination, serving properly as the vehicle's substance; the auxiliary paths that form the vehicle's equipment are called the track of auxiliary accomplishment. Ridden with primary and auxiliary, severing delusions and entering the real, this reality is the track of the true nature. The teaching comes to delineate this; hence, the teaching is taken as the vehicle. It is likewise for the pratyekabuddhas. For bodhisattvas, the contemplation of impermanence is contemplative illumination; the nourishment of virtues is auxiliary accomplishment; sitting at the bodhimaṇḍa, severing the fetters, and seeing the real is the true nature. This teaching delineates the real; the vehicle is the vehicle of teaching, departing from the triple world and arriving to abide in sarvajñatā. Since the verbal teaching has ended, there is no longer a vehicle of teaching. The real cannot transport, so realization is not a vehicle; therefore there is the sense of demanding the cart (and so forth).