維摩經玄疏 6.95

6.95

一、略辨因果相者，因，是修行之法，行本約理，理即非因非果，行即因果。若離非因非果而辨因果，是邪因果；今約此理而明因果，是正因果。經云：「隱名如來藏，顯名為法身。」菩薩修行，顯此藏理，功用未圓，故名為因；藏理圓顯，究竟解脫，即是果也，故《大涅槃經》云：「是因非果，如佛性；是果非因，如大涅槃……非因非果，名佛性；非因非果，名大涅槃也」。

First, briefly discerning the characteristics of cause and effect: Cause is the dharma of cultivation; cultivation is fundamentally based on principle. Principle is neither cause nor effect; practice is cause and effect. If one separates from neither-cause-nor-effect to discern cause and effect, this is heterodox cause and effect; now, clarifying cause and effect in accord with this principle is correct cause and effect. A sūtra says: "When concealed, it is called the tathāgatagarbha; when revealed, it is called the dharmakāya." As the bodhisattva cultivates and reveals the principle of this treasury, because the functional application is not yet complete, it is called cause; when the principle of the treasury is completely revealed in ultimate liberation, this is the effect. Therefore the Mahāparinirvāṇa Sūtra says: "That which is cause and not effect is like buddha-nature; that which is effect and not cause is like great nirvāṇa... That which is neither cause nor effect is called buddha-nature; that which is neither cause nor effect is called great nirvāṇa."