法華玄論 3.86

3.86

答：《大品》因果者，《釋論》云「佛於三藏中為諸聲聞說種種法，未說菩薩行。今欲為諸菩薩說菩薩行，故說《波若》。」《中論》云「先於聲聞法中說生滅十二因緣，次為菩薩說無生滅十二因緣。」以二論詳之，三藏望《波若》即是開生滅無生滅二種義，以菩薩行無生滅因，故得不斷不常果。無生滅因即是波若，不斷不常果即是薩婆若，故經云「以不住法住波若中，以無所捨行檀等六度，不生故具足三十七品等。」所以叡師云：「啟彰玄門以不住為始，妙歸三慧無得為終。」不住為始，謂行不住因；無得為終，即是得無所得果，適化當時即便取悟也。《波若》因果大宗若斯。《法華》因果者，此經正開權顯實，故辨因明果，可謂融會今昔、結束始終，總序釋迦一化之大意也。一期出世教門雖多，不出權實二智、真應兩身，初則開權顯實，明三乘為方便、一乘為真實，故破昔三因三果，明今日一因一果，以因無別感唯有一因，果無異酬唯有一果。時眾雖知唯有一因無有異因、唯有一果無有異果，未知一果為同昔果、為異昔果？是故次辨開近顯遠，近謂如來應迹，遠即常住法身。但昔方便說近以覆遠，今開近顯遠，近遠既彰則本迹義顯，本迹義顯故成一果義，果義既成一因始立。是故此經正明一因一果，法華之會聞便領悟也。次明《涅槃》辨因果者，依〈壽量品〉明諸子有二種：一不失心、二失心。不失心子聞《波若》、《法華》皆得領解；餘失心子不肯服藥，保執昔無常教，是以如來唱滅，因此廣破無常病逗以常藥，正以佛性為因、涅槃為果。

Answer: Regarding the cause and effect of the Pañcaviṃśati: the Dàzhìdù lùn states, "In the Tripiṭaka, the Buddha explained various teachings for the śrāvakas, but did not speak of bodhisattva practice. Now, wishing to speak of bodhisattva practice for the bodhisattvas, he expounded the Prajñāpāramitā." The Mūlamadhyamakakārikā states, "He first explained the twelve causes and conditions of arising and ceasing within the śrāvaka teachings, and next explained the twelve causes and conditions of non-arising and non-ceasing for the bodhisattvas." Examining them via these two treatises: viewing the Tripiṭaka in relation to the Prajñāpāramitā amounts to opening the two meanings of arising-and-ceasing and non-arising-and-ceasing; because the bodhisattva practices the cause of non-arising and non-ceasing, they attain the fruit that is neither annihilated nor eternal. The cause of non-arising and non-ceasing is precisely prajñā, and the fruit that is neither annihilated nor eternal is precisely sarvajñā. Hence the sūtra states: "By the dharma of non-abiding, one abides in prajñā; by having nothing to abandon, one practices the six perfections such as giving; because of non-arising, one is replete with the thirty-seven factors of enlightenment, and so forth." Therefore Master Rui said: "Unfolding and illuminating the profound gate, it takes non-abiding as the beginning; wonderfully returning to the three wisdoms, it takes non-attainment as the culmination." Taking non-abiding as the beginning means practicing the cause of non-abiding; taking non-attainment as the culmination means attaining the fruit of non-attainment, adapting to the conversion of that time so that they directly realized awakening. Such is the main purport of cause and effect in the Prajñāpāramitā. Regarding the cause and effect of the Saddharmapuṇḍarīka: this sūtra specifically opens the provisional and reveals the real; hence it delineates the cause and illuminates the fruit, which can be called synthesizing the present and the past and tying up the beginning and the end, generally introducing the great intent of Śākyamuni's single lifetime of teaching. Although the teaching gates of his single lifetime in the world are many, they do not go beyond the two wisdoms of provisional and real and the two bodies of true and response. At first, it opens the provisional and reveals the real, explaining that the three vehicles are skillful means and the one vehicle is real; therefore it refutes the past three causes and three fruits to illuminate today's one cause and one fruit, because the cause induces no distinct response and is only one cause, and the fruit repays no different recompense and is only one fruit. Although the assembly at that time knew there is only one cause and no different cause, and only one fruit and no different fruit, they did not yet know whether the one fruit was identical to the past fruit or different from the past fruit. Therefore it next delineates opening the near and revealing the far: the near refers to the Tathāgata's responsive traces, and the far is the eternally abiding dharmakāya. But in the past, he used skillful means to speak of the near in order to conceal the far; now he opens the near and reveals the far. Once the near and the far are manifested, the meaning of root and traces becomes clear; because the meaning of root and traces is made clear, the meaning of the single fruit is established; and once the meaning of the fruit is established, the single cause is first founded. Therefore, this sūtra directly illuminates the one cause and the one fruit, and the assembly of the Lotus understood upon hearing it. Next, regarding the explanation of cause and effect in the Nirvāṇa: according to the "Lifespan" chapter, it explains that the sons are of two kinds: first, those who have not lost their minds; second, those who have lost their minds. The sons who have not lost their minds, upon hearing the Prajñāpāramitā and the Saddharmapuṇḍarīka, were all able to comprehend; the remaining sons who had lost their minds were unwilling to take the medicine, clinging firmly to the past teaching of impermanence. For this reason the Tathāgata proclaimed his extinction, using this to extensively refute the illness of impermanence and dispense the medicine of constancy, specifically taking buddha-nature as the cause and nirvāṇa as the fruit.