法華玄贊義決 1.73

1.73

經得名門，疏中云依順體義處中，因出世報者，依《宗輪疏》云各有四種，謂教、理、行、果，略有三。且教有三者：一無義言，如四吠陀論，婆羅門誦之，音聲清雅甚自可重，但尋其義都無理趣，如彼論云，我已飲甘露成就不復死等。二邪妄言，如九十五種外道，亦說因果，但明邪僻，故名邪妄。三如法言者，如佛所說因果道理，說苦集是世間因果，滅道為出世因果，道理相稱不乖僻故，名如法言。理有三者：一增益義，如諸外道，於無我法橫計我法等。二損減義，如諸邪見及斷見等。三順體義，如佛教法，有則說有、無則說無，離斷常見，故名順體。行有三者：一順世因，如在於俗事君忠事父孝等；二邪僻因者，謂妄計諸邪戒禁等；三處中因者，如佛法門離苦樂邊離邪求等。果有三者：一諂詐果，如曲從命以取榮祿等；二虛妄果者，如諸外道妄計無想以為涅槃等；三世出果者，如佛教法能令眾生出於生死證得涅槃等。由依教、理、行、果有邪正，故立如是名，令捨邪歸正。

Regarding the section on titles of the scriptures: In the commentary, it says, "Conforming to reality, moderate, cause, and supramundane retribution." According to the Commentary on the Zonglun (Samayabhedoparacanacakra), each has four types, namely teaching, principle, practice, and fruit, which are summarized into three each. First, that teaching has three types: 1. Senseless words, such as the treatises of the four Vedas, which Brahmins recite, with very elegant and respectable sounds, but when one seeks their meaning there is no rational sense whatsoever, as when that treatise says, "I have already drunk the nectar, achieved [immortality], and shall never die again," and so forth. 2. Perverse and erroneous words, such as the ninety-five kinds of non-Buddhist traditions, which also speak of cause and effect but only expound what is heterodox and perverted, hence called perverse and erroneous. 3. Words in accord with the Dharma, such as the principle of cause and effect taught by the Buddha, stating that suffering and origination are mundane cause and effect, while cessation and the path are supramundane cause and effect; because the principle is congruent and not perverted, they are called words in accord with the Dharma. That principle has three types: 1. The sense of superimposition, as when the various non-Buddhists falsely impute a self and phenomena onto phenomena that lack a self. 2. The sense of deprecation, such as the various wrong views and the view of annihilationism. 3. The sense of conforming to reality, such as the Buddhist teachings, which state existence when there is existence, and non-existence when there is non-existence, free from the views of annihilationism and eternalism, hence called conforming to reality. That practice has three types: 1. Causes conforming to the world, such as in secular life serving one's sovereign with loyalty and serving one's father with filial piety; 2. Heterodox and perverted causes, which refers to falsely grasping various wrongful precepts and ascetic prohibitions; 3. Moderate causes, such as the Buddhist Dharma-gates that are free from the extremes of pain and pleasure and free from improper quests. That fruit has three types: 1. Sycophantic and deceptive fruit, such as obsequiously complying with commands to seek glory and emolument; 2. Vain and erroneous fruit, such as the various non-Buddhists falsely grasping non-conception as nirvāṇa; 3. Supramundane fruit, such as the Buddhist teachings being able to cause sentient beings to emerge from birth-and-death and realize nirvāṇa. Because teaching, principle, practice, and fruit possess the heterodox and the orthodox, such names are established to make one abandon the heterodox and return to the orthodox.