Absolute Subtlety is different from Relative Subtlety, for the former does not depend on the coarseness as its opposite counterpart. It is subtle within itself. The Absolute Subtlety is delineated by Chih-i in terms of the Four Teachings (Tripitaka, Common, Separate, and Perfect).

(l) The Absolute Subtlety with reference to the Tripitaka Teaching denotes negation of the Worldly Truth. By this negation, one is able to realize emptiness as the Absolute Truth. Chih-i remarks:

“If [one] enters the supreme truth, the Relative [Subtlety] at once becomes the Absolute [Subtlety].”

(2) The Absolute Subtlety with reference to the Common Teaching denotes realization of emptiness within the empirical world. This realization of emptiness designates fundamental identity of worldly phenomena and transcendental reality. Chih-i comments:

“[If one realizes that] the Absolute Truth is contained within phenomena, this is Absolute [Subtlety].”

(3) The Absolute Subtlety with reference to the Separate Teaching denotes realization of the Middle Way of the Separate Teaching. This means that the bodhisattva advances from the view of Emptiness to the view of the Provisional. By realizing that the phenomenal world is provisional in existence, the bodhisattva is not attached to Emptiness. Instead, he holds the view of no-emptiness and participates in worldly activity. Chih-i states:

“If [one] enters the Middle Way of the Separate Teaching, the Relative
[Subtlety] becomes the Absolute [Subtlety].”

(4) The Absolute Subtlety with reference to the Perfect Teaching denotes realization of the non-distinction of all dharmas. Since all dharmas are the Buddha-dharma, and there is nothing that is not included in the Buddha-dharma, the Perfect Teaching is Absolute Subtlety. Using the notion of either coarse or subtle to conceptualize the Buddha-dharma is invalid, because there is no distinction between relative and absolute subtlety at the quiescent state of Buddhahood. In the Buddha-realm, the subtlety or the absolute is just a name given to signify such an inconceivable state that is beyond language and conceptual thought and is ever quiescent. (Vol. 2, Page 91-92)