妙法蓮華經玄義 1.24

1.24

分別者，但法有麁妙，若隔歷三諦，麁法也；圓融三諦，妙法也。此妙諦本有，文云「是法住法位，世間相常住。唯我知是相，十方佛亦然。」尚非不退菩薩、入證二乘所知，況復人天群萌之類。佛雖知是，不務速說。文云「我若讚佛乘，眾生沒在苦。謗法不信故，墜於三惡道。」所以初教建立融不融，小根併不聞；次教建立不融，大根都不用；次教俱建立，以融斥不融，令小根恥不融，慕於融；次教俱建立，令小根寄融向不融，令大根從不融向於融。雖種種建立，施設眾生，但隨他意語，非佛本懷故，言不務速說也。今經正直捨不融，但說於融，令一座席同一道味，乃暢如來出世本懷，故建立此經，名之為妙。

Regarding distinguishing: dharmas have the coarse and the subtle. If segregated across the three truths, they are coarse dharmas; if the three truths are perfectly integrated, they are subtle dharmas. These subtle truths are originally existent. The text states: 'These dharmas abide in their dharma-positions; the marks of the world are eternally abiding. Only I know these marks, and so too do the Buddhas of the ten directions.' They are not even known by non-retrogressing bodhisattvas or those of the two vehicles who have attained realization, much less by the ranks of humans, devas, and mundane creatures. Although the Buddha knew this, he did not rush to speak of it. The text states: 'If I were to praise the buddha-yāna, sentient beings would sink in suffering. Because of slandering the Dharma and lacking faith, they would plunge into the three evil destinies.' Therefore, the initial teaching established the integrated and the unintegrated, yet those of lesser capacities did not hear it at all; the next teaching established the unintegrated, and those of great capacities did not use it at all; the next teaching established both, using the integrated to reproach the unintegrated, causing those of lesser capacities to feel ashamed of the unintegrated and aspire to the integrated; the next teaching established both, causing those of lesser capacities to lodge the integrated toward the unintegrated, and causing those of great capacities to proceed from the unintegrated toward the integrated. Although variously established to make provision for sentient beings, these were merely words spoken in accordance with the minds of others, not the Buddha's original intention; hence it is said that he did not rush to speak of it. Now, this sūtra frankly sets aside the unintegrated and speaks only of the integrated, causing the entire assembly to share the same single flavour of the path, thereby fulfilling the Tathāgata's original intention in appearing in the world. Therefore this sūtra is established and named subtle.