法華玄論 2.142

2.142

第二龍師云「此經但以果為宗」。彼云「妙法者，如來靈智體也。陶練滓累，眾麁斯盡，故云妙也。動靜軌物，故云法也。法既真妙難以言辨，故借蓮華為譬，所以果智為宗也。」評曰：光宅受經於印，印稟承於龍，龍為法華之匠。然此釋以文義兩推，實符會經致。何以知之？開宗之始、廣說之初皆歎佛慧，故云「為說佛慧故，諸佛出於世。」又云「我所得智慧，微妙最第一。」故知一經始終皆明佛慧也。以理推者，三乘智慧猶未圓滿，唯佛智慧乃稱究竟。既欲引三趣一，宜令皆學佛慧，則以佛慧為宗也。然此慧照無不圓、累無不盡，稱之為妙。體可軌模，名之為法。唯此一慧為實，餘二非真，稱為一也。虛通自在縱任無礙，目之為乘。詳此釋意，應無間然矣。但既有妙果，必有妙因，考經始終因果斯備。若偏以果為宗，即得在於果、失在於因，義亦未允也。

Second, Master Long stated, "This sūtra takes the result alone as its central tenet." He said, "'Wondrous Dharma' is the substance of the Tathāgata's spiritual wisdom. Cleansed of defilements and encumbrances, all coarse elements are utterly exhausted; hence it is called 'wondrous.' Guiding beings in both movement and quiescence, it is therefore called 'Dharma.' Since the Dharma is truly wondrous and difficult to explain in words, the lotus flower is borrowed as a parable; thus the wisdom of the result is taken as the central tenet." Critique: Guangzhai received the sūtra from Yin, and Yin inherited it from Long; Long was a master of the Lotus Sūtra. Now, inferring from both the text and the doctrine, this explanation truly accords with the purpose of the sūtra. How is this known? The opening of the central tenet and the beginning of the extensive exposition both praise the Buddha's wisdom, and therefore state: "In order to explain the Buddha's wisdom, the Buddhas appear in the world." And it also says: "The wisdom that I have attained is subtle, wondrous, supreme, and foremost." Thus we know that from beginning to end, this whole sūtra clarifies the Buddha's wisdom. If deduced through principle: the wisdom of the three vehicles is not yet complete, and only the Buddha's wisdom can be called ultimate. Since the desire is to lead the three to enter the one, it is proper to have all learn the Buddha's wisdom; hence the Buddha's wisdom is taken as the central tenet. Furthermore, this wisdom illuminates without failing to be complete and exhausts all encumbrances, so it is called 'wondrous.' Its substance can serve as a model, so it is named 'Dharma.' Only this single wisdom is real, while the other two are not true; hence it is called 'one.' Open, unobstructed, and freely unhindered, it is designated as 'vehicle.' Examining the intention of this explanation, there should indeed be no fault to find with it. However, since there is a wondrous result, there must be a wondrous cause; examining the sūtra from beginning to end, both cause and result are fully present. If one one-sidedly takes the result as the central tenet, one succeeds regarding the result but fails regarding the cause; this meaning is also not yet fully satisfactory.