妙法蓮華經玄義 5.117

5.117

三、明麁妙者，三藏於有為福德，論三法為乘。四念處是聞慧，乘於教乘，到四善根。四善根乘於行乘，到見諦。見諦乘於證乘，到無學。既是權法，出三界外，以真為證。證則不運、不見實乘。嗚呼自責，欲問世尊，為失、為不失？即此意也。半字漸引，非究竟義，是故三法皆麁也。通教即空慧，三法為乘巧，餘意大同。乾慧地乘於教乘，性地乘於行乘，八人見地乘於證乘。此亦偏說，是故為麁。別教以資成資於觀照，觀照開於真性，三法為乘。十信乘教、十住乘行、十地乘證，到妙覺薩婆若中住。緣，修成即謝，唯真修在。若爾，資成在前，觀照居次，真性在後。此三豎別，縱非大乘，此三並異，橫非大乘，是方便法，是故為麁也。

Third, in clarifying the crude and the subtle, the tripiṭaka discusses the three dharmas as the vehicle in terms of conditioned merit. The four applications of mindfulness are wisdom derived from hearing: riding on the vehicle of teaching, one reaches the four wholesome roots. The four wholesome roots ride on the vehicle of practice, reaching the vision of the truths. The vision of the truths rides on the vehicle of realization, reaching the stage beyond study. Since these are provisional dharmas, going forth outside the three realms, they take the true as realization. With realization, there is no transport and no seeing of the real vehicle. Sighing in self-reproach, they wish to ask the World-Honoured One: is it a loss, or not a loss? This is precisely the meaning. Gradually leading with the half-character is not the ultimate meaning; therefore, the three dharmas are all crude. In the shared teaching, through the wisdom of identical emptiness, the three dharmas serve skillfully as the vehicle; the rest of the meaning is largely the same. The ground of dry wisdom rides on the vehicle of teaching; the nature ground rides on the vehicle of practice; the eight persons and the ground of vision ride on the vehicle of realization. This is also a one-sided explanation; therefore it is crude. In the distinctive teaching, using the auxiliary support to assist observation and illumination, and observation and illumination to open the real nature, the three dharmas serve as the vehicle. The ten faiths ride the teaching, the ten abodes ride practice, and the ten grounds ride realization, arriving at and abiding in the sarvajñā of wondrous enlightenment. When conditional cultivation is completed, it ceases, and only true cultivation remains. If so, auxiliary support is prior, observation and illumination are secondary, and the real nature is posterior. These three are vertically distinct: vertical is not the Great Vehicle; these three are parallel and different: horizontal is not the Great Vehicle. These are expedient dharmas; therefore they are crude.