法華義疏 3.72

3.72

Eighth, discussing sentient beings' delusions and inversions in general, there are two kinds: first, delusion regarding the cause; second, delusion regarding the effect. The initial portion of the sūtra refutes delusion regarding the cause; the latter portion of the sūtra reproaches delusion regarding the effect. What is called 'delusion regarding the cause' means that in the past, within the one Buddha vehicle, he made distinctions and spoke of three, pointing to the great cause as a small effect. Those who clung to the teachings thereupon grasped the small effect as ultimate, not knowing that the small effect is precisely the great cause; hence it is delusion regarding the cause. Now it is clarified that 'what you are practicing is the bodhisattva path', pointing back to the small effect as that great cause and refuting their grasping that clings to self-preservation and the ultimate; hence it is refuting delusion regarding the cause. That the latter portion of the sūtra reproaches delusion regarding the effect means that the Tathāgata's body in truth has no arising or ceasing, but ordinary beings and the two vehicles took it to be impermanence with arising and ceasing. Therefore, refuting those deluded sentiments and distinguishing that the dharmakāya is eternal is why it reproaches delusion regarding the effect.