法華玄論 4.30

4.30

答：五乘相望自辨廣狹，今不明之也。就一乘中自論廣狹者，果乘無累不盡、無德不圓，故稱廣也。因行不爾，故稱為狹。就因中自論者，初地得百法明門故狹，二地得千法明門故廣，如是可知也。

Answer: In looking at the five vehicles relative to one another, their breadth and narrowness are self-evident, so this is not explained now. If we discuss broad and narrow within the one vehicle itself: in the fruit vehicle there is no defilement that is not exhausted and no virtue that is not perfected, hence it is called broad. The causal practice is not like this, hence it is called narrow. If we discuss it within the cause itself: on the first bhūmi one attains one hundred gates of clear dharma, hence it is narrow; on the second bhūmi one attains one thousand gates of clear dharma, hence it is broad. In this way it can be known.