法華經義記 1.18

1.18

尋諸經宗旨要略有三：一者以因為宗，二者以果為宗，三者以因果為宗也。以何故者？如《勝鬘》、《圓經》單以因為宗，語萬善之因，明同歸之路，括五乘皆無異路。又有單果為宗者，即是大小兩本，是故首稱涅槃。涅槃之號是極果總名，非是因地通目。今此《法花》則以因果為宗，自〈安樂〉之前開三顯一以明因義，自〈踊出〉之後開近顯遠以明果義。夫欲識經旨歸，唯應諦思經題，是故《勝鬘經》昔呼目一乘極教，經初標宗矣。今此經首題稱言妙法，表明因亦是法、果亦是法，故用蓮花為譬，雙顯因果二理也。然《勝鬘》雖明一體三寶，此則為因，故明果下唯結言說入一乘，不結一體三寶，此則單以因為宗。然《涅槃經》亦言護法得金剛之身，不殺感長靈之報，雙明緣、正兩因，具述佛果之業，此亦為果故明因，終不以因為宗，是故開宗之始、辨義之初，仍言禮今施汝常命色力。今此經明因之處亦有果義，即言開佛知見；辨果之中亦有因義，即言久修業所得。前則為因故明果，後即為果故明因，故知因果雙說是經正宗。此意是光宅法師今述而不作也。

Examining the essential tenets of the various sūtras, there are briefly three: first, taking cause as the tenet; second, taking fruition as the tenet; third, taking cause and fruition as the tenet. Why is this? For example, the *Śrīmālā* and the *Consummate Sūtra* take cause alone as their tenet: speaking of the cause of myriad wholesome deeds, they clarify the path of common destination, encompassing the five vehicles as having no disparate paths. Then there are those that take fruition alone as the tenet, namely the larger and smaller versions [of the *Nirvāṇa Sūtra*]; therefore they are titled 'Nirvāṇa' at the start. The designation 'Nirvāṇa' is the collective name for the ultimate fruition, not a general title for the causal stage. Now, this *Lotus [Sūtra]* takes cause and fruition as its tenet: prior to the 'Ease and Happiness' [chapter], it opens the three to reveal the One in order to clarify the meaning of cause; following the 'Wellspringing' [chapter], it opens the near to reveal the distant in order to clarify the meaning of fruition. If one wishes to understand the sūtra's purport, one should simply reflect carefully on the sūtra title. Therefore, the *Śrīmālā Sūtra* of old designated the ultimate teaching of the One Vehicle and established the tenet at the beginning of the sūtra. Now, the opening title of this sūtra says 'sublime dharma', clearly showing that cause is dharma and fruition is also dharma; hence it uses the lotus as a metaphor to doubly reveal the two principles of cause and fruition. However, although the *Śrīmālā* clarifies the Three Jewels of One Essence, this serves as cause; hence below, when clarifying fruition, it only concludes by speaking of entering the One Vehicle, without concluding on the Three Jewels of One Essence; this takes cause alone as its tenet. Yet the *Nirvāṇa Sūtra* also says that protecting the Dharma obtains the vajra-body, and not killing brings about the retribution of enduring longevity, doubly clarifying both the contributory and primary causes and fully describing the deeds of Buddha-fruition; this also clarifies cause for the sake of fruition, and ultimately does not take cause as its tenet. Therefore, at the commencement of establishing the tenet and the beginning of discerning the doctrine, it still says: 'I now pay homage and grant you constant life, complexion, and strength.' Now, where this sūtra clarifies cause, there is also the meaning of fruition, namely saying 'opening the Buddha's knowledge and vision'; within its discernment of fruition, there is also the meaning of cause, namely saying 'obtained through deeds cultivated for a long time'. The former clarifies fruition for the sake of cause, while the latter clarifies cause for the sake of fruition; hence we know that the dual exposition of cause and fruition is the primary tenet of this sūtra. This meaning is what Master Guangzhai now transmits without inventing.