法華玄義釋籤 18.33

18.33

五結成中自二，初文二：初通途明一切諸經各有因果，次別顯今經因果。初文者，凡一代教門佛所說法不離因果，但有權實本迹之殊，今經所論不論權迹，唯有實本所論因果。次文中又二：初明本迹二門得益不同，二正引文證得益因果。初文所以得益不同迹門傍正者，法華已前已入竟者為傍，今於法華始得入者為正。「本門傍正」者，迹門及法華已前兩處已入者為正，兩處未入者為傍。次引證者，正當實相家之因果，故引為證。於中又二：先引證，次解釋。釋中又二，先總釋，次從「七種」下別釋。別中又二：先示正因果，次「何者」下簡却似位及以性德，非今宗意。初文又二：初歷別約位，次「復次」下通總約位。初又二：初從「七方便」下至「為果」，以初因對極果釋；次「從於」下至「果」，以分分因果釋。又二：初立，次「用無礙」下釋。言「一分」者，是第一住中分，二住已是於因，復修三住之因，故云「因因」。初住已得解脫，二住復得解脫，故云「果果」。是則一一位中有因有果，以解脫望無礙名之為果，此解脫望上位名之為因，望後修因故名因因。此解脫望無礙名之為果，望前解脫名為果果。次通總中又二：先迭立因果，次「妙覺」下判釋，此中位既通總，因果之名亦但通總，不復更云十行亦因亦因因等，但且迭立及始終一判。次「何者」下明簡却，又二：初明簡却似位，次「若取」下簡性德。此簡意者，正判則尚不取似位，若取則性德通立，故今經文並有通別兩意。初文是通，「此乃」下是別，如開五乘及常不輕等即通意，別授聲聞記乃至本門分別功德即別意也。八界發心又通意也。

Fifth, within the concluding formulation there are naturally two parts. The first text has two: first, generally clarifying that all the various sūtras each have cause and effect; second, separately revealing the cause and effect of the present sūtra. In the first text: in general, across the teachings of a whole lifetime, the Dharma spoken by the Buddha does not depart from cause and effect, there being only the distinction between the provisional and the real, the origin and the traces; what the present sūtra discusses does not discuss the provisional and traces, but only the cause and effect discussed in the real and origin. In the next text, there are again two: first, clarifying that the two gates of origin and traces differ in obtaining benefit; second, directly citing passages to verify the cause and effect of obtaining benefit. In the first text, the reason why obtaining benefit differs in the secondary and primary of the gate of traces is that those who had already entered prior to the Lotus Sūtra are secondary, while those who first manage to enter now in the Lotus Sūtra are primary. Regarding 'secondary and primary of the gate of the origin', those who entered in both places—the gate of traces and prior to the Lotus Sūtra—are primary, while those who did not enter in both places are secondary. Next, regarding the citations: these directly correspond to the cause and effect of the real mark school, and thus are cited as proof. Within this are again two parts: first, citing the proofs; next, the explanation. In the explanation are again two: first, a general explanation; next, from 'seven kinds' downward, a specific explanation. In the specific are again two: first, showing the proper cause and effect; next, from 'why' downward, setting aside the stages of resemblance and the inherent virtue of nature, which are not the intention of the present central theme. In the first text are again two: first, successively according to stage; next, from 'further' downward, generally according to stage. In the first are again two: first, from 'seven expedient means' down to 'is the effect', explaining the initial cause in contrast to the ultimate effect; next, from 'from' down to 'effect', explaining the cause and effect of each successive stage. Again there are two: first, establishing; next, from 'using unimpeded' downward, explaining. Stating 'one part' means the part in the first abode; the second abode is already in the cause, and one further cultivates the cause of the third abode, hence it is called 'cause of causes'. The first abode has already obtained liberation, and the second abode again obtains liberation, hence it is called 'effect of effects'. Thus, in each and every stage there is cause and there is effect: viewing liberation against the unimpeded is called an effect; viewing this liberation against the higher stages is called a cause, and viewing it against the cause cultivated later, it is therefore called the 'cause of causes'. Viewing this liberation against the unimpeded is called an effect, and viewing it against the prior liberation, it is called the 'effect of effects'. Next, in the general [explanation] are again two: first, establishing cause and effect alternately; next, from 'subtle awakening' downward, judging and explaining. Here, since the stages are general, the names of cause and effect are also merely general, without again speaking of the ten practices also being cause, also being cause of causes, etc.; it merely establishes them alternately and makes a single judgment from beginning to end. Next, from 'why' downward clarifies setting aside, which again has two: first, clarifying setting aside the stages of resemblance; next, from 'if taking' downward, setting aside the inherent virtue of nature. The intention of this setting aside is that in a strict judgment, even the stages of resemblance are not taken; if one takes them, then the inherent virtue of nature is generally established. Therefore, the present sūtra text has both general and specific intentions: the first text is general, and from 'this is' downward is specific. For instance, opening the five vehicles and Sadāparibhūta are the general intention, while specifically conferring predictions on the voice-hearers (śrāvakas) up to the discrimination of merits in the gate of origin are the specific intention. The generation of the mind in the eight realms is also the general intention.