法華遊意 1.136

1.136

〈方便品〉中明如是大果報種種性相義，此偈頌上因果之法；次偈即云「是法不可示，言辭相寂滅」，此偈即明非因果義。故知以非因果為體、因果等為用。因果、非因果既爾，三一、近遠、權實亦然：非三非一為體，三一為用；非近非遠為體，近遠為用；非權非實為體，權實為用。然他義但得經用不識經體，既不得體云何得用？設使得用用義不成。若執因是乘者即斥於果，執果是乘者便破於因，各執因果即彈雙用因果。而此經始終具四句明乘義：一者、因乘非果乘，即諸子乘此寶車直至道場；二者、果乘非因乘，故云「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生」；三者、雙用因果為乘，即含前二句；四者非因非果為乘，謂「是法不可示，言辭相寂滅」。

In the 'Upāya Chapter', it clarifies the meaning of such great fruitions and retributions and various natures and characteristics; this verse eulogizes the aforementioned dharmas of cause and result. The next verse immediately says, 'This Dharma cannot be demonstrated; the characteristics of words are quiescently extinct'; this verse clarifies the meaning of neither cause nor result. Hence we know that it takes neither-cause-nor-result as essence and cause, result, and so forth as function. Since cause-and-result and neither-cause-nor-result are like this, three-and-one, near-and-far, and expedient-and-real are also like this: neither-three-nor-one is the essence, and three-and-one is the function; neither-near-nor-far is the essence, and near-and-far is the function; neither-expedient-nor-real is the essence, and expedient-and-real is the function. However, the other interpretations grasp only the function of the sūtra and do not recognize the essence of the sūtra; having failed to grasp the essence, how could they grasp the function? Even if they grasp the function, the meaning of function is not established. If one clings to the cause as the vehicle, one rejects the result; if one clings to the result as the vehicle, one refutes the cause; if each clings to cause or result, one censures using both cause and result. Yet this sūtra, from beginning to end, possesses four propositions to clarify the meaning of the vehicle: First, the cause-vehicle and not the result-vehicle, which is the children riding this precious cart directly to the bodhimaṇḍa. Second, the result-vehicle and not the cause-vehicle, hence it says, 'The Buddha himself abides in the Great Vehicle; in accordance with the Dharma he has attained, adorned with the power of meditation and wisdom, through this he delivers sentient beings.' Third, using both cause and result as the vehicle, which subsumes the preceding two propositions. Fourth, neither-cause-nor-result as the vehicle, which is 'This Dharma cannot be demonstrated; the characteristics of words are quiescently extinct.'