妙法蓮華經玄義 1.31

1.31

然諸因果，善須明識，尚不取別教因果，況餘因果！餘因果者，昔三因大異，而三果小同；又三因大同，而三果小異。又一因逈出，一果不融。因不攝善，果不收德，則非佛自行之因，非佛道場證得之果。又簡者，諸經明佛往昔所行因果，悉皆被拂，咸是方便，非今經之宗要。取意為言，因窮久遠之實修，果窮久遠之實證，如此之因，竪高七種方便，橫包十法界法。初修此實相之行，名為佛因，道場所得，名為佛果。但可以智知，不可以言具。略舉如此因果，以為宗要耳。

However, concerning all these causes and fruits, one must clearly and properly discern them: we do not even accept the cause and fruit of the distinctive teaching, how much less the remaining causes and fruits! As for the remaining causes and fruits: formerly the three causes were greatly disparate while the three fruits were slightly alike; or the three causes were broadly alike while the three fruits were slightly disparate. Again, one cause soared far above while one fruit was not integrated. Where cause does not subsume all wholesomeness and fruit does not encompass all virtues, these are not the cause of the Buddha's self-practice, nor the fruit attained on the bodhimaṇḍa of the Buddha. Furthermore, to screen them: the causes and fruits practiced by the Buddha in the distant past as explained in various sūtras are all brushed aside, for all are expedient means and not the essential purport of the present sūtra. To grasp the core meaning: the cause exhausts the true practice of the remote past, and the fruit exhausts the true realization of the remote past. Such a cause vertically stands higher than the seven expedient means, and horizontally encompasses the dharmas of the ten dharma realms. Initially cultivating this practice of the true aspect of reality is called the Buddha-cause; what is attained on the bodhimaṇḍa is called the Buddha-fruit. It can only be known by wisdom, and cannot be fully expressed in words. Such cause and fruit are briefly cited to serve as the essential purport.