妙法蓮華經玄義 9.116

9.116

復次，初十住為因，十行為果；十行為因，迴向為果；十向為因，十地為果；十地為因，等覺為果；等覺為因，妙覺為果。妙覺唯果、唯解脫，不得名因、名無礙；初住唯因、唯無礙，不得名果、名解脫。何者？初住見真，以真為因，住前相似，非是真因。若取性德為初因者，彈指散華是緣因種，隨聞一句是了因種，凡有心者是正因種。此乃遠論性德三因種子，非是真實開發，故不取為因也。

Furthermore, the first ten abodes are the cause, and the ten practices are the effect; the ten practices are the cause, and the [ten] dedications of merit are the effect; the ten dedications of merit are the cause, and the ten grounds are the effect; the ten grounds are the cause, and equal awakening is the effect; equal awakening is the cause, and wondrous awakening is the effect. Wondrous awakening is solely effect, solely liberation, and cannot be named cause or unimpeded; the first abode is solely cause, solely unimpeded, and cannot be named effect or liberation. Why? At the first abode one sees the real, and takes the real as cause; before the abodes is resemblance, not the real cause. If one takes the virtues of inherent nature as the initial cause, snapping the fingers and scattering flowers are the seeds of the contributing cause; hearing a single line as it comes is the seed of the revealing cause; and all who have minds are the seeds of the direct cause. These are merely remote discussions of the seeds of the three causes of inherent virtue, not their genuine opening and realization, and thus are not taken as the cause.