妙法蓮華經玄義 2.197

2.197

六、明一諦者，《大經》云：「所言二諦，其實是一，方便說二。如醉未吐，見日月轉，謂有轉日及不轉日。」醒人但見不轉，不見於轉。轉二為麁，不轉為妙。三藏全是轉二，同彼醉人。諸大乘經帶轉二、說不轉一。今經正直捨方便，但說無上道，不轉一實，是故為妙。《地持》明地相明義，說相似法。地實明義，說真實法。又教門方便即教道明義，說所證法即證道明義。今借用之。「諸佛法久後，要當說真實」，即地實義。「道場所得法」，即是證道明義，是故妙也。執著此實，實語是虛語，生語見故，故名為麁。融通無著是故言妙。開麁顯妙可解（云云）。

Six, clarifying the single truth: The Great Sūtra says: 'What are called the two truths are in truth one; expediently they are spoken of as two. Like an intoxicated person before vomiting, who sees the sun and moon revolving and thinks there is a revolving sun and a non-revolving sun.' A sober person sees only what does not revolve, not seeing revolution. Revolution as two is coarse; non-revolution is subtle. The tripiṭaka consists entirely of revolving as two, identical to that intoxicated person. The various Mahāyāna sūtras carry the revolving as two while speaking of the non-revolving as one. The present sūtra directly sets aside expedient means and expounds only the unsurpassed path, the non-revolving single reality; therefore it is subtle. The Bhūmidharā clarifies meaning through the marks of the stages, expounding similar dharmas; it clarifies meaning through the reality of the stages, expounding real dharmas. Furthermore, expedient means of the teaching approach clarify meaning through the path of teaching, whereas expounding the realized dharma clarifies meaning through the path of realization. We now borrow these [distinctions]. 'After a long time in the teachings of the Buddhas, they must expound the real' is precisely the meaning of the reality of the stages. 'The dharma attained at the site of enlightenment' is precisely the meaning of the path of realization; therefore it is subtle. Clinging to this reality turns real words into false words; because views based on words arise, it is termed coarse. Harmonious integration without attachment is therefore called subtle. Opening the coarse and revealing the subtle can be understood accordingly (etc.).