大乘義章 1.53

1.53

第四門中就性辨因，於中兩門：一緣正分別、二生了分別。言緣正者，親而感果，名為正因；疎而助發，名為緣因。佛性望果，是何因攝。經說正因，其法佛性，還望法佛以為正因，如礦中金與出礦金為正因矣。其報佛性，還望報佛以為正因，如彼樹子不腐不壞有可生義，與樹作因緣。正因如是，若就菩提總為一果，佛性本體起果義強，故說正因；諸度等行方便助發，說為緣因。若分果德性淨、方便二種差別，是則緣正差互不定。若望性淨菩提涅槃，是則佛性同體相起，以為正因；諸度等行，名為緣因。若望方便菩提涅槃，諸度等行同類生果，名為正因；佛性理資，說之為緣。緣正之義，麁呪如是（此一門竟）。

In the fourth section, cause is discerned with respect to nature; therein are two aspects: first, the distinction between conditioning and direct [causes]; second, the distinction between generating and revealing [causes]. Regarding conditioning and direct [causes]: that which intimately brings about the fruit is called the direct cause; that which distantly assists and initiates is called the conditioning cause. As Buddha-nature looks toward the fruition, under which cause is it subsumed? The sūtra speaks of the direct cause: its Dharma Buddha-nature, looking in turn toward the Dharma-Buddha, serves as the direct cause, just as gold within ore serves as the direct cause for gold that has emerged from ore. Its retribution Buddha-nature, looking in turn toward the retribution-Buddha, serves as the direct cause, just as a tree seed that is neither rotten nor ruined possesses the capacity to sprout, serving as the cause and condition for the tree. Direct causes are thus. If, with respect to bodhi, it is taken aggregately as a single fruit, the fundamental essence of Buddha-nature is strong in its capacity to give rise to the fruition, and is therefore spoken of as the direct cause; the practices of the pāramitās and so forth assist and initiate through skillful means, and are spoken of as conditioning causes. If one differentiates fruitional virtues into two distinct types—inherently pure and skillful means—then conditioning and direct causes intercross and are not fixed. If looking toward inherently pure bodhi and nirvāṇa, then Buddha-nature gives rise to it from the same essence, serving as the direct cause; the practices of the pāramitās and so forth are called conditioning causes. If looking toward the bodhi and nirvāṇa of skillful means, the practices of the pāramitās and so forth produce the fruition as homogeneous causes, serving as the direct cause; the principle of Buddha-nature provides support, and is spoken of as the condition. The meaning of conditioning and direct [causes] is roughly like this. (This concludes the first section.)