法華經義記 1.18

1.18

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.