妙法蓮華經玄義 9.129

9.129

前明宗，就宗體分別，使宗體不濫。今論於用，就宗用分別，使宗用不濫。何者？宗亦有用，用亦有宗。宗用非用用，用用非宗用，用宗非宗宗，宗宗非用宗。宗用者，因果是宗，因果各有斷伏為用；用有宗者，慈悲為用宗，斷疑生信為用用。若論於宗，且置斷伏，但論因果；仐明於用，但論斷疑生信，且置慈悲。若得此意，則知權實二智能斷疑生信，是今經之大用，其義明矣！

Earlier, in clarifying the central purport, distinctions were made in terms of the central purport and the substance, so that the central purport and the substance would not be conflated. Now, in discussing the function, distinctions are made in terms of the central purport and the function, so that the central purport and the function will not be conflated. Why? The central purport also has a function, and the function also has a central purport. The function of the central purport is not the function of the function; the function of the function is not the function of the central purport; the central purport of the function is not the central purport of the central purport; and the central purport of the central purport is not the central purport of the function. As for the function of the central purport: cause and effect are the central purport, and cause and effect each have severing and subduing as their function. As for the function having a central purport: compassion is the central purport of the function, and severing doubt and generating faith is the function of the function. If one discusses the central purport, one sets aside severing and subduing for the moment and speaks only of cause and effect; now, in clarifying the function, one speaks only of severing doubt and generating faith and sets aside compassion for the moment. If one grasps this intent, one will know that the two wisdoms, provisional and real, can sever doubt and generate faith: this is the great function of this sūtra, and its meaning is clear!