法華經義記 1.8

1.8

今言「妙法」者，妙名是絕麁之奇，語法則因果雙談。何者？昔日佛偏行六度為因，感有為、無為二種之果。若論無為果，只斷分段結使，三界報亡為之果。初言八十、後言七百阿僧祇住世，以己所得傳化未聞，小小益物作有為果用。然此因、此果未盡為極之美，稱之曰麁。今日明因，總括萬善為同歸之路，將三乘行人度五百嶮難，遂到寶所，亦有二種果。斷絕三界內外兩因，滅除此彼二報，無為果極。有為果用者，種智一朗佛果齊明，理而推之，于時則應入無餘涅槃至寂然之地。但大悲之意不限、度人之心無窮，近藉神通之力、遠由大眾萬行之感，遂能延金剛心留住於世，壽命無窮益物無崖，故能常應在三界之中、殊形入六道之內，使見色聞聲之徒生莫二之大福，是則因絕眾麁之名，果極唯精之極，是故因果兩法俱稱為妙法。

Now regarding the term 'sublime dharma' (saddharma): 'sublime' is a term for the marvel that transcends all coarseness; regarding 'dharma', it speaks of both cause and effect. How so? In the past, the Buddha exclusively practiced the six perfections as the cause, which elicited two kinds of results: conditioned and unconditioned. In terms of the unconditioned result, it was merely the severance of fragmentary fetters and propensities, taking the cessation of retribution in the three realms as the result. Initially he spoke of staying in the world for eighty [years], and later spoke of seven hundred asaṃkhyeyas, transmitting his own attainment to transform those who had not heard it, providing a minor benefit to beings as the conditioned fruition and function. Yet this cause and this result had not reached the ultimate perfection, and thus are termed 'coarse'. Today, in elucidating the cause, he gathers together the myriad virtues as the path of common return, leading practitioners of the three vehicles across the five hundred perils to finally arrive at the jewel place; this also has two kinds of results. It severs both causes within and without the three realms, and eradicates both these and those retributions: the unconditioned result is ultimate. As for the conditioned fruition and function: omniscience shines forth in a single clarity, and the Buddha-fruit is equally radiant; deducing from the principle, he should at that time enter nirvāṇa without remainder, reaching the state of utter quietude. However, because his great compassion is boundless and his mind to save beings is infinite, drawing directly on the power of supernormal abilities and distantly responding to the resonance of the myriad practices of the great assembly, he is able to extend the vajra-mind to abide in the world, with boundless life span and limitless benefit to beings. Thus he is able to continually respond within the three realms and assume diverse forms to enter into the six destinies, causing those who see his form and hear his voice to generate peerless, great merit. This, then, is the cause transcending the names of all coarseness, and the result reaching the utmost perfection of pure refinement. Therefore, the two dharmas of cause and effect are both called 'sublime dharma'.