妙法蓮華經玄義 2.54

2.54

復次，三藏但半字生滅門，不能通滿理，故名為麁。滿字是不生不滅門，能通滿理，故名妙。能通滿理，復有二種：一、帶方便通滿理，二、直顯滿理。方等、般若帶方便通滿理，今經直顯滿理。故《中論》云：「為鈍根弟子說因緣生滅相；為利根弟子說因緣不生不滅相（云云）。」《中論》偈（云云）。若不即空為通真方便，是故言麁；若能即空是通中方便。通中方便，若帶即空即假通中者麁；不帶空假直通中者妙（云云）。

Furthermore, the tripiṭaka is merely the half-letter gate of arising and ceasing and cannot penetrate to the full principle; therefore it is named crude. The full-letter is the gate of non-arising and non-ceasing, which can penetrate to the full principle; therefore it is named subtle. Penetrating to the full principle also has two kinds: first, penetrating to the full principle while carrying expedient means; second, directly revealing the full principle. Vaipulya and Prajñā carry expedient means to penetrate to the full principle; the present sūtra directly reveals the full principle. Therefore the Madhyamakaśāstra states: "For disciples of dull faculties, he spoke the marks of the arising and ceasing of causes and conditions; for disciples of sharp faculties, he spoke the marks of the non-arising and non-ceasing of causes and conditions (and so forth)." [See] the verse of the Madhyamakaśāstra (and so forth). If one does not take identity-with-emptiness as the expedient to penetrate the truth, it is called crude; if one can take identity-with-emptiness, it is the expedient to penetrate the middle. As for the expedient to penetrate the middle: if one carries identity-with-emptiness and identity-with-provisionality to penetrate the middle, it is crude; if one does not carry emptiness and provisionality but directly penetrates the middle, it is subtle (and so forth).