妙法蓮華經玄義 2.69

2.69

秖喚妙為絕，絕是妙之異名，如世人稱絕能耳。又妙是能絕，麁是所絕，此妙有絕麁之功，故舉絕以名妙。如迹中先施方便之教，大教不得起。今大教若起，方便教絕，將所絕以名於妙耳。又迹中大教既起，本地大教不得興。今本地教興，迹中大教即絕。絕於迹大，功由本大，將絕迹之大，名於本大，故言絕也。又本大教若興，觀心之妙不得起。今入觀緣寂，言語道斷，本教即絕。絕由於觀，將此絕名，名於觀妙，為顯此義，故以絕為妙。

We simply call subtle 'cut off'; 'cut off' is another name for subtle, just as worldly people praise an 'unrivalled' ability. Furthermore, subtle is that which can cut off, and coarse is that which is cut off; this subtlety has the efficacy of cutting off the coarse, and therefore we invoke 'cut off' to name subtle. Just as when the expedient teachings were first set forth in the traces, the great teaching could not arise; now that the great teaching arises, the expedient teachings are cut off, and we take what is cut off to name the subtle. Furthermore, once the great teaching in the traces arose, the great teaching of the original ground could not flourish; now that the teaching of the original ground flourishes, the great teaching in the traces is cut off. Cutting off the greatness in the traces owes its efficacy to the greatness of the original source; taking the greatness that cuts off the traces to name the greatness of the original source, it is therefore called 'cut off'. Furthermore, if the great teaching of the original source flourishes, the subtlety of the contemplation of mind cannot arise; now entering contemplation, conditions are tranquil, the path of words is severed, and the teaching of the original source is cut off. Cutting off is due to contemplation; taking this name 'cut off' to name the subtlety of contemplation, to reveal this meaning, we therefore take 'cut off' as subtle.