妙法蓮華經玄義 2.33

2.33

As for the ten dharmas of the buddha realm, they are all distinguished in terms of the Middle Way. The Vimalakīrti-nirdeśa says: 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is the conditioning cause as the buddha mark. That nature relies on what is internal means that wisdom and vows still remain without being lost; wisdom is the revealing cause as the buddha nature. The mind pure in its own nature is the direct cause as the buddha substance. These are the three tracks (and so on). Force: initially generating the bodhimind and transcending the two vehicles is called force. Action: the commitments of the four universal vows. Cause: the adornment of wisdom. Condition: the adornment of merit. Effect: in a single moment of thought corresponding, great awakening shines brightly, with unsurpassed bodhi as the habitual effect. Retribution: the fruit of the great parinirvāṇa, the fruit of the virtue of severance, dhyāna and samādhi, completely fulfilling all things—this is the fruit-retribution. That the beginning and end are equal means that the three truths of mark and nature are not different from the three truths of the ultimate; therefore it is said they are equal. That the truth of emptiness is equal means that from the original suchness of sentient beings up to the suchness of the Buddha, all are equal. That the conventional truth is equal means that before sentient beings have generated the [bodhi]mind, the Buddha prophesies that they will become buddhas; once the Buddha has already achieved buddhahood, he preaches the events of his own past lives—this is the provisional equality of the mutual presence of beginning and end. That the middle is equal means that both ordinary and sagely are the true mark. Regarding the buddha realm, there are also nine and also ten.