法華玄論 3.102

3.102

答：《大品》、《法華》是合明義，《涅槃》是開明義。所以合明義者，《大品》直明無所住因、無所得果，破眾生有所得心即便了悟，不須別開緣正因果也。《法華》直破異因異果，明一因一果，眾生即得了悟，亦不開緣正因果。《大經》為鈍根眾生聞上合說未悟，故廣開緣正兩因兩果，始得領解也。以根緣宜聞合以取悟則為之合，應聞開以受道故為之開也。

Answer: The Pañcaviṃśatisāhasrikā-prajñāpāramitā and the Saddharmapuṇḍarīka-sūtra explain the meaning in combination, whereas the Mahāparinirvāṇa-sūtra explains the meaning by distinguishing. Why do they explain the meaning in combination? The Pañcaviṃśatisāhasrikā directly clarifies the cause of non-abiding and the fruit of non-attainment; once it refutes the grasping minds of sentient beings, they immediately attain complete awakening, without needing to distinguish separately the conditioning and primary causes and fruits. The Saddharmapuṇḍarīka-sūtra directly refutes the different causes and different fruits, clarifying the single cause and single fruit; sentient beings immediately attain awakening and it likewise does not distinguish the conditioning and primary causes and fruits. The Great Sūtra, for the sake of dull-rooted sentient beings who did not awaken upon hearing the combined explanations above, extensively opens the two causes and two fruits of condition and primary, so that they only then attain understanding. Because when capacities and conditions are suited to hearing the combined to attain awakening, he combines them for them; and when they should hear the distinguished to receive the Way, he distinguishes them for them.