維摩經玄疏 6.88

6.88

二、正明宗體異者，尋經論亦不分別宗體之文，此出弘法法師之性。但作義巧便，欲開發經教，令學者見意，故須爾也。非因非果真性為體、因果為宗，約因果以顯非因非果。舉因，則攝於萬行；舉果，則攝於萬德，故以因果為宗，如提綱目動。又如君主是一，輔臣有二，二臣共輔一主，能治天下。今非因非果是一，因果是多，顯成一教，利益有緣。分宗、體之別，以佛國因果為宗也。

Second, properly clarifying that central theme and substance are different: when examining sūtras and treatises, there are also no passages distinguishing central theme and substance; this originates from the disposition of the Dharma masters who propagated the Dharma. It is merely a skillful framing, aiming to open up the teachings of the sūtras so that students may see the intended meaning; hence it must be so. The true nature that is neither cause nor fruit is the substance, while cause and fruit are the central theme; relying on cause and fruit makes apparent that which is neither cause nor fruit. Adducing cause encompasses the myriad practices; adducing fruit encompasses the myriad virtues. Therefore, taking cause and fruit as the central theme is like pulling the head-rope of a net, whereupon the meshes move. Moreover, it is like a sovereign being one, while the assisting ministers are two; two ministers together assist the one sovereign and can govern the realm. Now, that which is neither cause nor fruit is one, while cause and fruit are manifold, manifesting and completing the single teaching to benefit those who have affinity. Distinguishing the difference between central theme and substance, [this sūtra] takes the cause and fruit of the Buddha-land as its central theme.