法華義疏 3.173

3.173

通而言之，即明一切法皆具十門。故《智度論》顯一切法皆有九種，與此大同。《法華論》略明五法，通一切法。今依後偈文，且就佛因果明於十法，故偈云「如是大果報種種性相義」，故知約佛因果，明性相義也。佛因果，通具萬行萬德，今且寄波若因果顯之。「如是相如是性」者，波若以無著為「相」。無著之相體不可改，故稱為「性」。波若以正觀為「體」也。波若有斷惑之功故名為「力」。波若有照境之用故稱為「作」。從習無所得觀生故稱為「因」，則四緣中因緣也。由實相境發實相智名之為「緣」，則四緣中緣緣義也。「如是果如是報」者，有人言，一體義異耳。遂因力為果，詶因義為報。依毘曇義，果通報別，有為無為皆稱為果，報但有為；果通有漏無漏，報但有漏；果通三性，報但無記。依《涅槃經》云「無漏之法但從因生，更不作因名之為果；有漏之法更能生果稱之為報」。《攝大乘論》云「生義名果，熟義名報，共用為果，獨用為報」。今且依佛因果義釋者，波若為因，薩婆若為果；五度為因，福德莊嚴為報。又佛德詶因為果，更起應用義為報。又法身為果，報身為報。故《涅槃》云「涅槃無因而體是果，則是法身本有；修因所得故稱為報」。「如是本末」者，波若為因名本，薩婆若為果名末；亦得云由薩婆若故說波若，故薩婆若為本、波若為末。故《智度論》云「波若為佛生因，佛為波若說因」。《十地經》云「如是十地義諸佛之根本」，則十地為本，佛為其末。又言「如是十地義從佛智慧出」，則佛為本，十地為末也。「究竟等」者，攝上因果歸於非因非果不二之理。故〈藥草喻品〉云「究竟涅槃常寂滅相終歸於空」。

Speaking generally, they explain that all phenomena possess the ten gates. Thus the Zhidu lun shows that all phenomena have nine kinds, which is largely the same as this. The Fahua lun briefly explains five dharmas, which apply generally to all phenomena. Now, relying on the subsequent verse text, we tentatively explain the ten dharmas with respect to the Buddha's cause and fruit. Thus the verse says: “Such great fruit and retribution, various natures, marks, and meanings”; hence we know that with reference to the Buddha's cause and fruit, the meaning of nature and marks is explained. The Buddha's cause and fruit generally possess the myriad practices and myriad virtues; here we tentatively rely on the cause and fruit of prajñā to reveal them. As for “such marks, such nature,” prajñā takes non-attachment as its “mark.” The substance of the mark of non-attachment cannot be altered, hence it is called “nature.” Prajñā takes right contemplation as its “substance.” Prajñā has the function of severing delusion, hence it is called “power.” Prajñā has the function of illuminating objects, hence it is called “action.” Being born from the practice of the contemplation of non-attainment, it is called “cause,” which is the direct cause (hetu-pratyaya) among the four conditions. The wisdom of the true mark being generated from the realm of the true mark is called “condition,” which is the meaning of the objective condition (ālambana-pratyaya) among the four conditions. As for “such fruit, such retribution,” some say that they are of one substance with different meanings: following the power of the cause is “fruit,” and recompensing the meaning of the cause is “retribution.” According to the Abhidharma doctrine, fruit is general and retribution is specific: both conditioned and unconditioned are called fruit, while retribution is only conditioned; fruit applies to both contaminated and uncontaminated, while retribution is only contaminated; fruit applies to the three moral natures, while retribution is only indeterminate. According to the Nirvāṇa Sūtra: “Uncontaminated dharmas are born only from a cause and do not further serve as causes, so they are called fruit; contaminated dharmas are further capable of producing fruit, so they are called retribution.” The Mahāyānasaṃgraha says: “The meaning of arising is called fruit, the meaning of maturing is called retribution; shared function is fruit, distinct function is retribution.” Now, explaining tentatively according to the meaning of the Buddha's cause and fruit: prajñā is the cause, and sarvajñā is the fruit; the five perfections are the cause, and the adornment of merit is the retribution. Furthermore, the Buddha's virtues recompensing the cause are the fruit, and further giving rise to practical applications is the retribution. Moreover, the dharmakāya is the fruit, and the saṃbhogakāya is the retribution. Thus the Nirvāṇa [Sūtra] says: “Nirvāṇa has no cause and its substance is fruit, which is the inherent existence of the dharmakāya; that which is attained by cultivating the cause is called retribution.” As for “such beginning and end,” prajñā as the cause is called the beginning, and sarvajñā as the fruit is called the end; one may also say that prajñā is preached on account of sarvajñā, so sarvajñā is the beginning and prajñā is the end. Thus the Zhidu lun says: “Prajñā is the generative cause of the Buddha; the Buddha is the expressive cause of prajñā.” The Daśabhūmika Sūtra says: “Such meanings of the ten stages are the foundation of all buddhas”; thus the ten stages are the beginning and the Buddha is the end. It also says: “Such meanings of the ten stages emerge from the Buddha's wisdom”; thus the Buddha is the beginning and the ten stages are the end. As for “ultimate equality,” it gathers up the causes and fruits above and returns them to the non-dual principle of neither cause nor fruit. Thus the “Medicinal Herbs Parable Chapter” says: “Ultimate nirvāṇa is ever of the mark of quiescent extinction, in the end returning to emptiness.”