法華玄論 6.189

6.189

答：若取三車優劣義分別，以智為正。三乘智有優劣，同入無餘無優劣。二乘斷正使盡亦無優劣。故知正取有為為正，以分三車也。若取根本所求者，二乘人本為求涅槃，則無為為正也。所以然者，二乘畏老病死，本求涅槃，故以涅槃正譬車也。設使斷結，亦為涅槃。下窮子云先取涅槃之價，尋與除糞。又三學次第，亦為求滅修戒，修戒為求定，得定為發慧，慧斷結證於涅槃。故知涅槃為正。又〈方便品〉說云「鈍根樂小法，貪著於生死。」為是說涅槃也。

Answer: If one distinguishes them by taking the meaning of the superiority or inferiority among the three carriages, wisdom is primary. The wisdoms of the three vehicles have superiority and inferiority, but in entering nirvāṇa without remainder together, there is no superiority or inferiority. In the two vehicles completely severing direct defilements, there is also no superiority or inferiority. Therefore one knows that taking the conditioned is precisely primary in dividing the three carriages. If one takes what was fundamentally sought, people of the two vehicles fundamentally sought nirvāṇa, and thus the unconditioned is primary. Why is this? The two vehicles feared old age, sickness, and death, and fundamentally sought nirvāṇa; therefore nirvāṇa is primarily symbolized by the carriage. Even if they severed defilements, it was also for the sake of nirvāṇa. Below, the impoverished son is said to have first taken the wage of nirvāṇa, and then joined in removing dung. Moreover, in the sequence of the three trainings, it is also for the sake of seeking cessation that one cultivates morality; one cultivates morality to seek samādhi; one attains samādhi to generate wisdom; and wisdom severs defilements to realize nirvāṇa. Thus one knows that nirvāṇa is primary. Furthermore, the chapter "Skillful Means" states: "Those of dull faculties delight in lesser dharmas, greedy for and attached to saṃsāra." For their sake, he spoke of nirvāṇa.