法華玄義釋籤 9.22

9.22

雖是因果，彼是別因，此是圓果，借人標教定非圓因，況以義推及經部驗？別圓自顯何須致疑？何者？《涅槃》義通方便，別以如來標圓；此經顯實開權，更無三教方便，以此推驗圓別自分，是故菩薩從初地來分分破有，如來究竟故名法王。

Although they are cause and fruit, that is the Separate cause, whereas this is the Perfect fruit; borrowing the person to indicate the teaching, it is definitely not the Perfect cause, not to mention inferring through the meaning and verifying by the sūtra's division. The Separate and Perfect reveal themselves naturally, so why should one harbor doubts? Why? The meaning of the *Nirvāṇa [Sūtra]* broadly incorporates provisional means, specifically using the Tathāgata to indicate the Perfect; this sūtra reveals the real and opens the provisional, with no further provisional means of the three teachings. Inferring and verifying through this, the Separate and the Perfect naturally divide; therefore, bodhisattvas from the first bhūmi onward demolish existence portion by portion, whereas the Tathāgata is ultimate and hence is called the Dharma King.