維摩經玄疏 6.99

6.99

答曰：此明別教，別義分別因果也。若圓教，通義俱得。佛性是果者，如《大涅槃經》云「佛性即佛。一切眾生未成佛故，云何眾生而有佛性也？涅槃即是因者」，又云「大般涅槃，本自有之，非適今也」，又云：「佛性亦因、亦因因，亦果、亦果果。如無明緣行，行緣識，十二因緣亦因、亦因因，亦果、亦果果」。初住望二住是因，望三住是因因；三住望二住是果，望初住是果果……乃至金剛望大涅槃為因因，大涅槃望金剛為果果；無上菩提但是因，無上涅槃但是果，故今明不思議解脫之因果亦如是。

Answer: This clarifies the distinctive teaching, using the distinctive meaning to differentiate cause and effect. In the case of the perfect teaching, both are valid under the comprehensive meaning. Buddha-nature being an effect is as the Mahāparinirvāṇa Sūtra says: "Buddha-nature is the Buddha. Since all sentient beings have not yet accomplished Buddhahood, how could sentient beings possess buddha-nature?" Nirvāṇa being a cause is as it also says: "Great parinirvāṇa fundamentally exists of itself; it is not something of the present moment." It also says: "Buddha-nature is both cause and the cause of a cause, and both effect and the effect of an effect. Just as ignorance conditions conditioning activities, and conditioning activities condition consciousness, the twelve links of conditioned arising are both cause and the cause of a cause, and both effect and the effect of an effect." In relation to the second stage of dwelling, the first stage of dwelling is a cause, and in relation to the third stage of dwelling, it is the cause of a cause; in relation to the second stage of dwelling, the third stage of dwelling is an effect, and in relation to the first stage of dwelling, it is the effect of an effect... up to the vajra[-samādhi], which in relation to great nirvāṇa is the cause of a cause, while great nirvāṇa in relation to the vajra[-samādhi] is the effect of an effect; unexcelled bodhi is only a cause, while unexcelled nirvāṇa is only an effect. Therefore, now clarifying the cause and effect of the inconceivable liberation is likewise like this.