妙法蓮華經玄義 9.113

9.113

四、麁妙者，若半字之因，道樹遍果，此宗則麁。《大品》所明三乘共因果，亦如是不共之因。雖云菩薩一日行般若，如日照闇，發心即遊戲神通，而猶帶麁因，圓因不得獨顯；雖說法身無來無去，猶帶麁果，圓果不得獨顯，故名為麁。方等中雖彈偏因果，高原陸地不生蓮華，不辨偏得入圓，圓不彰顯，是亦為麁。《華嚴》前照高山，說一圓因；究竟後身，說一圓果。又帶別因果，所帶處麁。今經聲聞受記，菩薩疑除，同開佛知見，俱入一圓因，發迹顯本，同悟實果，因圓果實，不帶方便，永異餘經，故稱為妙也。開麁者，昔緣根鈍，未堪聞讚佛乘因果，用方便因果引接近情，五味調熟，心漸通泰，決了麁因，同成妙因；決諸麁果，同成妙果。故低頭舉手著法之眾，皆成佛道，更無非佛道因。佛道既成，那得猶有非佛之果？散善微因，今皆開決，悉是圓因，何況二乘行！何況菩薩行！無不皆是妙因果也。

Fourth, coarseness and subtlety: if it is the cause of the half-word [teaching] and the universal effect at the bodhi tree, this central purport is coarse. The shared cause and effect of the three vehicles clarified in the Pañcaviṃśati is also like this. As for its unshared cause: although it says that a bodhisattva practicing prajñā for one day is like the sun illuminating darkness, and that upon giving rise to the mind one sports in supernormal powers, yet it still carries coarse cause, so that perfect cause cannot be revealed alone; although it says the dharma-kāya neither comes nor goes, it still carries coarse effect, so that perfect effect cannot be revealed alone; therefore it is called coarse. In the Vaipulya, although biased cause and effect are rebuked—the high plains and dry land do not produce lotuses—it does not discern that the biased can enter the perfect, and the perfect is not clearly manifest; this is also coarse. The Avataṃsaka, first illuminating the high mountains, speaks of a single perfect cause; in the ultimate final body, it speaks of a single perfect effect; yet it also carries distinctive cause and effect, and where it carries them, it is coarse. In the present scripture, śrāvakas receive vyākaraṇa, bodhisattvas have their doubts removed, together they open the vision and knowledge of the buddhas, and together enter the single perfect cause; exposing the traces and revealing the original source, they together awaken to the real effect; cause is perfect and effect is real, not carrying expedient means, eternally different from other scriptures; hence it is called subtle. Opening the coarse: formerly, because capacities were dull, they were not capable of hearing the praise of the cause and effect of the buddha-yāna; expedient causes and effects were used to guide and approach their mundane feelings, and when the five flavors matured, their minds gradually became open and clear; deciding the coarse causes, they together become subtle causes; deciding all coarse effects, they together become subtle effects. Hence the crowds who bowed their heads or raised their hands, clinging to dharmas, all attain the Buddha Path, and there is no longer any cause that is not of the Buddha Path. Once the Buddha Path is attained, how could there still be any effect that is not of the Buddha? Scattered good and minute causes are now all opened and determined to be perfect causes—how much more so the practices of the two vehicles! How much more so the practices of the bodhisattvas! There are none that are not subtle causes and effects.