法華文句記 6.27

6.27

言因緣者，即是前三後一始末根由，故云因緣。四佛章略、釋迦稍廣，雖以五濁用釋於權，始末未明，故使中根於茲不曉。譬說委明輪迴之相，具列三車出宅之由，兼示索三與一之意，廣敘等賜等子等心，此乃方酬因緣之請。此中四眾於前四中，非但當機、結緣二眾，發言領解即是發起、影響二眾。

What is meant by “causes and conditions” is precisely the beginning, end, and underlying source of the former three and the latter one; hence they are called causes and conditions. The section on the four buddhas was brief, and that on Śākyamuni was slightly broader; yet although the five defilements were used to explain the provisional, the beginning and the end were not yet clarified, which caused those of medium faculties to remain uncomprehending. The parabolic exposition explains in detail the marks of cyclic existence, fully sets forth the reasons for using the three carts to emerge from the burning house, and additionally reveals the intention behind seeking the three and granting the one, broadly describing the equal bestowal, the equal view of the children, and the equal mind; only this answers the request regarding the causes and conditions. Here, the four assemblies among the four groups [of the assembly] are not merely the primary recipients and those who form karmic affinities; their voicing of understanding is itself the role of the initiators and those who lend influence.