法華遊意 1.106

1.106

二者有人言，此經以果為宗。所以然者，夫欲識經宗宜觀經題，題云妙法者謂如來靈智為體也，陶冶塵滓眾塵斯盡故名為妙，動為物作軌即所以稱法，自因位以來麁法未盡，不得稱為妙，既以果德為妙法，即以果德為經宗，是以釋迦以玄音始唱歎佛智甚深，多寶讚善稱大惠平等，即其證也。三有人言，此經具以一乘因果為宗，故初分明一乘之因，後章明一乘之果，借蓮花為喻者，此花不有而已，有即花實俱含，此經不說而已，說即有因果雙辨也。

Second, some say that this sūtra takes the effect as its central theme. Why is this? If one wishes to recognize the central theme of a sūtra, one should observe the sūtra's title. The title saying 'wondrous Dharma' means that the Tathāgata's numinous wisdom is its essence: smelting and refining dust and dross until all defilements are utterly exhausted, it is therefore called 'wondrous'; in motion, serving as a norm for beings, it is precisely why it is termed 'Dharma.' From the causal stage onward, coarse phenomena have not yet been exhausted, so it cannot be called 'wondrous.' Since the virtues of the effect are taken as the wondrous Dharma, the virtues of the effect are taken as the central theme of the sūtra. Thus Śākyamuni initially raised his mysterious voice to praise the buddha-wisdom as extremely profound, and Prabhūtaratna commended it as good, praising the great wisdom as impartial; these are its proofs. Third, some say that this sūtra fully takes the cause and effect of the ekayāna as its central theme. Hence the early portion clarifies the cause of the ekayāna, and the later section clarifies the effect of the ekayāna. Borrowing the lotus flower as an analogy: if this flower does not exist, that is all; but if it exists, the flower and fruit are both contained. If this sūtra were not expounded, that would be all; but once expounded, cause and effect are both distinguished.