妙法蓮華經玄義 9.109

9.109

二、正明宗者，此經始從〈序品〉訖〈安樂行品〉，破廢方便，開顯真實佛之知見，亦明弟子實因實果，亦明師門權因權果。文義雖廣，撮其樞要，為成弟子實因，因正果傍，故於前段明迹因迹果也。從〈涌出品〉訖〈勸發品〉，發迹顯本，廢方便之近壽，明長遠之實果。亦明弟子實因實果，亦明師門權因權果，而顯師之實果，果正因傍，故於後段明本因本果。合前因果共為經宗，意在於此。所以經分二文，論本論迹，雙題法譬，舉蓮舉華，師弟權實，總在其間也。

Second, directly clarifying the central purport: in this sūtra, from the ‘Introductory Chapter’ up to the ‘Chapter on Peaceful Practices’, it destroys and abolishes expedient means, opens and reveals the true vision and knowledge of the buddhas, and also clarifies the disciples' real cause and real effect, as well as the master's provisional cause and provisional effect. Although the text and its meaning are broad, grasping their pivot, it is for the sake of accomplishing the disciples' real cause; cause is primary and effect is secondary; therefore, in the former section, trace cause and trace effect are clarified. From the ‘Chapter on the Springing Forth from the Earth’ up to the ‘Chapter on the Encouragement of Samantabhadra’, it exposes the traces and reveals the original source, abolishes the short lifespan of expedient means, and clarifies the distant real effect. It also clarifies the disciples' real cause and real effect, as well as the master's provisional cause and provisional effect, while revealing the master's real effect; effect is primary and cause is secondary; therefore, in the latter section, original cause and original effect are clarified. Combining the previous cause and effect together constitutes the central purport of the scripture; the intention lies herein. Hence the scripture is divided into two texts, discussing the original source and discussing the traces, titling both dharma and analogy together, raising both the lotus and the blossom; master and disciples, provisional and real, are completely contained within them.