[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 14.39 # 法華玄義釋籤 14.39 法華玄義釋籤 14.39 - **Language:** Classical Chinese ### [14.39](https://indike.org/pramana/in.bauddha.taisho.1717.14.39) 四因果不二門者，眾生心因既具三軌，此因成果，名三涅槃，因果無殊始終理一。若爾，因德已具何不住因？但由迷因各自謂實。若了迷性實唯住因，故久研此因，因顯名果。秖緣因果理一，用此一理為因，理顯無復果名，豈可仍存因號？因果既泯，理性自亡。秖由亡智親疎，致使迷成厚薄，迷厚薄故強分三惑，義開六即名智淺深，故如夢勤加空名惑絕。幻因既滿，鏡像果圓，空像雖即義同，而空虛像實，像實故稱理本有，空虛故迷轉應成性，是則不二而二立因果殊，二而不二始終體一。若謂因異果，因亦非因，曉果從因，因方克果，所以三千在理同名無明，三千果成咸稱常樂，三千無改無明即明，三身並常俱體俱用，此以修性不二門成。 > Fourth, as for the gate of the non-duality of cause and effect: since the causal mind of sentient beings is already endowed with the three tracks, when this cause achieves its fruit, it is named the three nirvāṇas. Cause and effect do not differ; beginning and end are one in principle. If so, since the causal virtues are already complete, why not abide in the cause? It is merely because of delusion regarding the cause that each considers itself real. If one understands that the nature of delusion is real, one solely abides in the cause; hence, by investigating this cause for a long time, the manifestation of the cause is named the fruit. Simply because cause and effect are one in principle, one employs this one principle as the cause; when the principle is manifested, there is no longer the name of 'fruit'—how could one still preserve the designation of 'cause'? Cause and effect having been obliterated, the nature of principle is itself extinguished. Merely through the intimacy or distance in extinguishing wisdom is delusion caused to be thick or thin. Because delusion is thick or thin, one arbitrarily divides the three delusions, and theoretically unfolds the six identities, naming wisdom shallow or deep. Thus, like diligently making effort within a dream, the cessation of delusion is an empty name. When the illusory cause is fulfilled, the mirror-image fruit is perfected. Although empty and image are identical in meaning, the empty is vacuous and the image is real. Because the image is real, it accords with the principle as originally existing; because the empty is vacuous, when delusion turns, it must become nature. Thus, non-dual yet dual, the distinction of cause and effect is established; dual yet non-dual, beginning and end are one in substance. If one considers the cause to be different from the fruit, the cause is also not a cause; when one comprehends that the fruit derives from the cause, only then does the cause attain the fruit. Therefore, the three thousand residing in principle are all named ignorance; when the three thousand achieve the fruit, all are designated permanence and bliss. The three thousand remain unchanged: ignorance is immediately illumination. The three bodies are equally permanent, both substance and function. This is accomplished by the gate of the non-duality of practice and nature. > — English (machine translation) (machine translation) - [Previous: 14.38](https://indike.org/pramana/in.bauddha.taisho.1717.14.38) - [Next: 14.40](https://indike.org/pramana/in.bauddha.taisho.1717.14.40) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1717.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.14.39) — English, machine translation ## Linked texts (2) - [十不二門指要鈔](https://indike.org/pramana/in.bauddha.taisho.1928.1.43) — Classical Chinese - [十不二門](https://indike.org/pramana/in.bauddha.taisho.1927.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.14.39](https://indike.org/pramana/in.bauddha.taisho.1717.14.39) · Pramāṇa