法華玄論 6.177

6.177

答：如來說因果，皆為開非因非果正法，故收上三句唯是因果二句。然因果是因緣義故，因名果因、果稱因果，雖有二句，是因果一句。因果則不果，果因則非因，非因非果名為無句。亦由非因果故有因果，以無句為一句。次開一句為二句，二句為三句，三句或四句。如此開合皆是如來無名相中強名相說，不相應定生執著也。

Answer: When the Tathāgata speaks of cause and fruit, it is entirely to disclose the correct Dharma of neither-cause-nor-fruit. Therefore, gathering up the three propositions above, there are only the two propositions of cause and fruit. However, because cause and fruit are the meaning of causes and conditions, cause is named the cause of fruit, and fruit is termed the fruit of cause. Although there are two propositions, they are the single proposition of cause-and-fruit. Cause-fruit is then non-fruit, and fruit-cause is non-cause; neither cause nor fruit is called the non-proposition. It is also by virtue of being neither cause nor fruit that there are cause and fruit, taking the non-proposition as one proposition. Next, opening the one proposition yields two propositions; two propositions yield three propositions; three propositions may yield four propositions. Such openings and syntheses are all arbitrary names and marks spoken by the Tathāgata from within that which is devoid of names and marks; one must not generate fixed attachments discordant with it.