法華義疏 4.220

4.220

上明不可以妙慧授鈍根，今思惟假設受梵王請強說一乘者，則有損無益也。「眾生沒在苦」下，第二、明無益有損。「我寧不說法」下，第三、明違請息化。初以本垂迹說於一乘為欲利物，今說一乘則無益有損，故捨應歸真名入涅槃則無所損也。

Above explained that wondrous wisdom cannot be conferred upon dull faculties; now he contemplates that if he hypothetically accepted Brahmā's entreaty and forced himself to teach the ekayāna, there would be harm and no benefit. From "Sentient beings are sunken in suffering" down is the second part: explaining that it would be of no benefit and cause harm. From "I would rather not teach the Dharma" down is the third part: explaining how he refused the entreaty and suspended his teaching. Initially, manifesting traces based on the origin to teach the ekayāna was because he wished to benefit beings; now, teaching the ekayāna would be of no benefit and cause harm, so casting aside the response body to return to the real is called entering nirvāṇa, whereby nothing is harmed.