妙法蓮華經玄義 7.71

7.71

○三、迹本同異者，迹中因開而果合，合習果、報果為三法妙也。本中因合而果開，開習果，出報果，明本國土妙也。作此同異者，依於義便，互有去取。迹中委悉明境、智、行、位；本文語略，通束為因妙，得意知是開合耳。果妙者，即是迹中三軌妙也。感應、神通、說法、眷屬，名同上也。本開涅槃壽命妙者，久遠諸佛，如燈明、迦葉佛等，皆於法華即入涅槃。義推本佛，必是淨土淨機。又往事已成，故開出涅槃等妙也。迹中無此二義者，釋迦雖於《法華》唱言涅槃，而未滅度，此事方在涅槃，故迹中不辨。利益同上也。

Third, the similarities and differences between trace and original source: in the trace, the cause is opened while the fruit is combined, combining the fruit of habit and the fruit of retribution as the wondrousness of the three dharmas. In the original source, the cause is combined while the fruit is opened, opening the fruit of habit and bringing forth the fruit of retribution to clarify the wondrousness of the original land. Making this distinction of similarity and difference is based on convenience of meaning, with mutual taking and leaving. In the trace, the objects, wisdom, practice, and stages are explained in full detail; the text of the original source is concise in wording, comprehensively bundling them into the wondrousness of the cause; grasping the idea, one understands that this is merely opening and combining. The wondrousness of the fruit is precisely the wondrousness of the three tracks in the trace. Stimulus and response, supernormal powers, preaching of the Dharma, and retinue are identical in name to those above. As for opening the wondrousness of nirvāṇa and lifespan in the original source: the buddhas of the distant past, such as Candrasūryapradīpa and Kāśyapa Buddha, all entered nirvāṇa at the Lotus Sūtra. Inferring the meaning for the original buddha, it must pertain to a pure land and pure capacities. Furthermore, past events are already accomplished, and therefore the wondrousness of nirvāṇa and so forth are opened out. That these two meanings are absent in the trace is because, although Śākyamuni proclaimed nirvāṇa in the Lotus Sūtra, he had not yet entered extinction; this matter belongs properly to the Nirvāṇa [Sūtra], and therefore is not distinguished in the trace. The benefits are the same as above.