妙法蓮華經玄義 7.43

7.43

故知諸教，雖同有權實，權實不同，或一向實、或一向權、或權實相兼，皆是稱當機情，緣理未融。今總就教判權實，若約三藏、通、別三教是權，圓教為實。又諸教權實，未融為權；既融，開權顯實為實。今法華是一圓故為實，又開權故為實。若就圓教為語，照前三教三十麁為權，照十妙為實。若就開權圓融為語，決於三十麁皆成妙，但稱為實，是故稱妙。若取悟理者，理即非權非實，不見一法，空拳誑小兒。說權說實，是則為麁，理則非權非實，是故為妙也。

Therefore we know that although the various teachings all possess the provisional and the real, the provisional and the real differ: some are completely real, some are completely provisional, and some combine both provisional and real; all are adapted to the dispositions of capacities, the conditions and the principle not yet being merged. Now comprehensively classifying the provisional and the real in terms of the teachings: in terms of the tripiṭaka, shared, and distinctive teachings, the three teachings are provisional, and the perfect teaching is real. Furthermore, the provisional and the real of the various teachings, when not yet merged, are provisional; once merged, opening the provisional to reveal the real is the real. Now the Lotus Sūtra is the one perfect teaching, hence it is real; also, because it opens the provisional, it is real. If speaking in terms of the perfect teaching: illuminating the thirty coarse [aspects] of the previous three teachings is provisional, and illuminating the ten subtle is real. If speaking in terms of opening the provisional and perfect merging: determining that the thirty coarse [aspects] all become subtle, it is simply termed the real; therefore it is termed subtle. If grasping the awakened principle: the principle is neither provisional nor real; not seeing a single dharma, it is like an empty fist deceiving a small child. Preaching the provisional and preaching the real is then coarse; the principle is neither provisional nor real, and is therefore subtle.