法華玄義釋籤 1.26

1.26

初釋妙者，但舉一不思議，則已簡於可思議也。彼止觀為成觀故，乃以相待為可思議麁，唯一絕待為不思議妙。今則不爾，圓中約時待絕俱妙，餘味約部或妙或麁。若前三教時之與部一向為麁，至法華被開方稱為妙。止觀相待義似於別，故判為麁。今此妙名兼於本迹，彼文妙觀獨在於圓，雖異而同，細尋可了。下文廣釋不俟多云。

First, explaining 'wonderful': merely raising one inconceivable already excludes the conceivable. In the Zhiguan, for the sake of establishing contemplation, relative comparison is taken as the conceivable and coarse, and only absolute transcendence is taken as the inconceivable and wonderful. Here it is not so: within the perfect, in terms of time, both relative and absolute are wonderful; regarding other flavors in terms of section, some are wonderful and some coarse. In the previous three teachings, both time and section are entirely coarse; only upon reaching the Lotus Sūtra and being opened are they called wonderful. The relative comparison in the Zhiguan resembles the Separate Teaching, hence judged as coarse. Now this name 'wonderful' encompasses both origin and traces, whereas the wonderful contemplation in that text lies solely in the perfect; although different, they are identical, as close examination will reveal. The extensive explanation below needs no further discussion here.