法華義疏 10.86

10.86

上已論之今當略說，開三顯一者，開二種三、顯二種一也。開二種三者，明昔三因三果皆是方便也。顯兩種一者，顯今一因一果並為真實。若爾者，不得言開三顯一以明因也。又前正斥二乘果非究竟，歎佛果為究竟，則是正明果義，不應謂辨因也。又夫欲釋經宜觀其題，題稱妙法則以果為妙，因行未極則非妙也。故應正辨於果，不得言明因也。

This was already discussed above and will now be stated briefly: opening the three and revealing the one means opening the two kinds of three and revealing the two kinds of one. Opening the two kinds of three means clarifying that the former three causes and three fruits were all upāya. Revealing the two kinds of one means revealing that the present one cause and one fruit are both real. If that is so, one cannot say that opening the three and revealing the one only clarifies the cause. Furthermore, previously it directly censured the fruit of the two vehicles as not ultimate and praised the fruit of the Buddha as ultimate, which directly clarifies the meaning of the fruit; one should not say it discerns the cause. Moreover, whenever one wishes to interpret a sūtra, one should observe its title; the title proclaims the marvelous Dharma, and it takes the fruit as marvelous; causal practice, not being consummate, is not marvelous. Therefore it must directly discern the fruit, and one cannot say it clarifies the cause.