妙法蓮華經玄義 9.96

9.96

今言不異而異，約非因非果而論因果，故有宗體之別耳。《釋論》云：「若離諸法實相，皆名魔事。」《普賢觀》云：「大乘因者，諸法實相。大乘果者，亦諸法實相。」即其義也。當知實相體通，而非因果，行始辨因，行終論果。而復偏圓有別者，譬如銅體，非始非終，擬鑄為像，即名像始；治瑩悉畢，即名像終；此譬圓因果。若擬器皿及其成就，器皿始終，譬偏因果也。發七方便心謂偏因，證有餘、無餘名偏果；開佛知見名圓因，究竟妙覺名圓果。若識此喻，不即不離，宗義明矣。

Now, saying that they are ‘different without being different’ means discussing cause and effect on the basis of that which is neither cause nor effect; hence there is merely the distinction between central purport and substance. The Treatise says: ‘If it departs from the real mark of all phenomena, it is all called the work of Māra.’ The Contemplation of Samantabhadra says: ‘The Mahāyāna cause is the real mark of all phenomena. The Mahāyāna effect is also the real mark of all phenomena.’ This is precisely its meaning. One should know that the substance of the real mark is universal and is neither cause nor effect; when practice begins, cause is discerned, and when practice finishes, effect is discussed. Furthermore, regarding the distinction between the biased and the perfect: take, for example, the substance of bronze, which is neither beginning nor end; when it is planned to cast it into an image, that is called the beginning of the image; when polishing and burnishing are completely finished, that is called the end of the image—this illustrates perfect cause and effect. If it is planned [to make] a vessel and [until] its completion, the beginning and end of the vessel illustrate biased cause and effect. Producing the resolve of the seven expedient means is called biased cause; realizing [nirvāṇa] with residue and without residue is called biased effect. Opening the vision and knowledge of the buddhas is called perfect cause; the ultimate subtle awakening is called perfect effect. If one understands this analogy of being neither identical nor separate, the meaning of the central purport is clear.