妙法蓮華經玄義 5.115

5.115

觀照者，秖點真性，寂而常照，便是觀照，即是第一義空。資成者，秖點真性法界，含藏諸行，無量眾具，即如來藏。三法不一異，如點如意珠中論光、論寶，光、寶不與珠一，不與珠異，不縱不橫。三法亦如是，亦一、亦非一，亦非一非非一，不可思議之三法也。若迷此三法，即成三障：一者、界內、界外塵沙，障如來藏。二者、通別見思，障第一義空。三者、根本無明，障第一義理。若即塵沙障達無量法門者，即資成軌得顯。若即見思障達第一義空者，觀照軌得顯。若即無明障達第一義諦者，真性軌得顯。真性軌得顯，名為法身。觀照得顯，名為般若。資成得顯，名為解脫。此兩即是定慧莊嚴，莊嚴法身。法身是乘體，定慧是眾具。下文云：「其車高廣，眾寶莊校。」是名圓教行人所乘之乘，到薩婆若，過茶無字可說。無字可說，亦應無乘可運。若自行運畢，乘義則休。若權化未畢，運他不休。故文云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」即其義也。譬如御者，運車達到，猶名為車。果乘亦爾，猶名為運。

As for observation and illumination, merely designating the real nature as quiescent yet constantly illuminating is observation and illumination; this is the emptiness of the supreme truth. As for the auxiliary support, merely designating the real nature as the dharma-realm containing all practices and immeasurable requisites is the tathāgatagarbha. The three dharmas are neither one nor different. It is like designating the wish-fulfilling jewel to discuss its light and discuss its preciousness: the light and the preciousness are not one with the jewel, nor different from the jewel, neither vertical nor horizontal. The three dharmas are also like this: both one and not one, neither one nor not-one—the inconceivable three dharmas. If one is deluded about these three dharmas, they become the three obstacles: first, the dust and sand of within the realms and outside the realms, which obstructs the tathāgatagarbha; second, the shared and distinctive views and thoughts, which obstruct the emptiness of the supreme truth; third, fundamental ignorance, which obstructs the principle of the supreme truth. If right within the obstacle of dust and sand one penetrates the immeasurable gates of the Dharma, then the track of auxiliary support is revealed. If right within the obstacle of views and thoughts one penetrates the emptiness of the supreme truth, the track of observation and illumination is revealed. If right within the obstacle of ignorance one penetrates the supreme truth, the track of the real nature is revealed. When the track of the real nature is revealed, it is named the dharma-kāya. When observation and illumination are revealed, it is named prajñā. When auxiliary support is revealed, it is named liberation. These two are the adornments of concentration and wisdom, adorning the dharma-kāya. The dharma-kāya is the substance of the vehicle; concentration and wisdom are the requisites. A lower passage states: 'Its carriage was high and broad, adorned with many jewels.' This is named the vehicle ridden by practitioners of the perfect teaching: arriving at sarvajñā, beyond the letter ḍha there are no words that can be spoken. Where no words can be spoken, there should also be no vehicle that can transport. If one's own practice of transport is completed, the meaning of vehicle ceases. If provisional transformation is not completed, transporting others does not cease. Thus the text says: 'The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of concentration and wisdom, by this he saves sentient beings.' This is precisely its meaning. For example, when a driver drives a carriage to its destination, it is still called a carriage. The fruit vehicle is also like this: it is still named 'transporting'.