大乘起信論裂網疏 1.73

1.73

問：果中用大，垂形九界，有時示現三塗，亦應生惡因果，如何但言善因果耶？答：為度眾生，示作惡因，本無迷染，即無漏善。為度眾生，示受惡果，亦無苦受，如三禪樂，是故但名善因果也。又所言能生一切善因果者，謂果中大用，遍與眾生作增上緣，令生世出世間諸善因果，非謂既成佛已，自生世出世間善因果也。以諸佛所有一切變現，皆是真如自在甚深之用，皆合涅槃清淨妙德，不可喚作實因果故。

Question: Since the greatness of function in the fruit manifests forms throughout the nine realms and at times manifests in the three miserable realms, it ought also to produce evil causes and effects; why does it speak only of wholesome causes and effects? Answer: To save sentient beings, manifesting evil causes originally has no delusion or defilement and is itself untainted goodness. To save sentient beings, manifesting the reception of evil effects also has no painful feeling, being like the bliss of the third dhyāna; therefore it is named only wholesome causes and effects. Furthermore, as for saying that it 'can produce all wholesome causes and effects', it means that the great function within the fruition universally serves as the sovereign condition for sentient beings, causing them to produce various worldly and world-transcending wholesome causes and effects; it does not mean that having already become a Buddha, one produces worldly and world-transcending wholesome causes and effects for oneself. Because all transformations and manifestations of the Buddhas are the profound, unhindered functions of tathatā and all accord with the pure, wondrous virtues of nirvāṇa, they cannot be called real causes and effects.