大乘義章 1.41

1.41

言果性者，謂大涅槃如來藏性。體雖淨，從緣說染，染時為因。復隨對治，息染為淨，淨相始顯，說之為果。果德寂滅，名為涅槃。故經說言「果者所謂無上大般涅槃」也。是因果者，所謂觀察十二緣智，未滿為因、滿足為果，此是方便有作行德。故經說言「是因是果，如十二緣所生之法。」非因果者，如實法性，旨通染淨，而非因果。故經說言「非因非果，名為佛性。」癈緣談實，就體指也。又如經中說性為五，如《涅槃》說：一者因性、二因因性、三者果性、四果果性、五非因果性。言因性者，謂十二緣，能與涅槃為本因故。

As for the fruitional nature, it refers to the tathāgatagarbha nature of great nirvāṇa. Although its essence is pure, when spoken of in accordance with conditions it is defiled; when it is defiled, it is the cause. Again, following antidotes, defilement ceases and it becomes pure; when the aspect of purity first becomes manifest, it is spoken of as the fruit. The virtue of the fruit is tranquil and extinguished, and is called nirvāṇa. Hence the sūtra says: 'The fruit is the so-called unexcelled great parinirvāṇa.' That which is both cause and fruit refers to the wisdom that contemplates the twelve links of dependent origination: when incomplete it is the cause, and when fulfilled it is the fruit; this is the active virtue of practice of expedient means. Hence the sūtra says: 'That which is both cause and fruit is like the dharmas produced by the twelve links.' That which is neither cause nor fruit is the true dharmatā: its import pervades both defilement and purity, and is neither cause nor fruit. Hence the sūtra says: 'That which is neither cause nor fruit is called Buddha-nature.' This points to the essence by setting aside conditions to speak of reality. Furthermore, as the sūtra explains the nature as fivefold, according to the *Nirvāṇa [Sūtra]*: (1) the causal nature, (2) the cause-of-cause nature, (3) the fruitional nature, (4) the fruit-of-fruit nature, and (5) the nature that is neither cause nor fruit. As for the causal nature, it refers to the twelve links of dependent origination, because they can act as the fundamental cause for nirvāṇa.