法華玄義釋籤 10.41

10.41

次正引此經為二：初引〈分別功德〉、〈法師方便品〉，通證始終圓位；次引〈譬喻〉及〈序〉，別證四十二因果之位。初文者，初明因位，次「又云」下證果位。初因位中二：先引兩品證內外凡，次引〈方便〉以證聖位。又二：初正引，次引南嶽釋證。證中又二：先以事證謂開等，次引理證同證實故。次果位，可知。次引兩品中初〈譬喻〉意者，寶乘是諸子所乘，乘必從因至果，果必究竟道場，既先遊四方，非因何謂？諸聲聞等既得記已即入初住，驗知即是真因位也。此因無易，故云「直至」。次〈序品〉意者，凡為序者作正弄引，覩引知正應不徒施，以正宗中譚實相因果故也。用正驗序始末炳然，是故四華從天然理，畢竟因空而雨果佛，使見聞者莫不修一乘因、感一乘果，故復及諸大眾，故知表因真位明矣。言結酬者如文。「炳」明也。故知前以無位難者，不然。

Next, directly citing this sūtra has two: first, citing the "Discrimination of Merits" and "Expedient Means of the Dharma Teacher" chapters to universally prove the perfect stages from beginning to end; next, citing the "Parable" and "Introduction" [chapters] to separately prove the stages of the forty-two causes and fruits. As for the first text, first it clarifies the causal stages, and next, from "It also says" on down, proves the fruition stages. In the first [part on] causal stages, there are two: first, citing two chapters to prove the internal and external ordinary persons; next, citing "Expedient Means" to prove the noble stages. This also has two: first, directly citing it; next, citing Nanyue's explanation as proof. In the proof there are also two: first, using phenomena to prove, referring to opening and so forth; next, citing principle to prove, because they identically realize the real. Next, the fruition stages are evident. Next, in citing the two chapters, the intent of the "Parable" first is: the jeweled carriage is what the children ride; the carriage must proceed from cause to fruit, and the fruit must culminate in the place of awakening. Since they first roam in the four directions, if this is not the cause, what could it be called? Since the voice-hearers and others, having received predictions, immediately enter the first abode, it is verified that this is indeed the stage of true cause. This cause does not alter, hence it says "straight up to." Next, as for the intent of the "Introduction Chapter": generally, what serves as an introduction acts as the overture to the main body; observing the overture, one knows that the main body should not be set forth in vain, because in the main doctrinal body the causes and fruits of the real mark are discussed. Using the main body to verify the introduction, the beginning and end are splendidly clear. Therefore, the four flowers emerge from natural principle; ultimately from causal emptiness the fruit of Buddhahood rains down, causing those who see and hear without exception to cultivate the cause of the one vehicle and be rewarded with the fruit of the one vehicle, hence reaching the great assembly as well. Therefore it is known that the manifestation of the true causal stage is clear. The phrase "concluding response" is as in the text. Bing means "bright." Thus it is known that the objection made before regarding "having no stages" is not so.