大乘義章 3.10

3.10

第三門中分其染淨因果差別。四中前二是其染法，後二淨法，舉染令厭、彰淨令欣。就前染中，先果後因，淨中亦爾，先果後因，故有四別。諸法之起先因後果，何故諦中先果後因？觀門有二：一順、二逆。尋因趣果是其順觀，從果尋因是其逆觀。今依逆觀，故先明果、後彰因矣。良以果兼美惡顯著，欣厭義強，是以先明；因相微隱，欣厭義微，是以後說。

In the third section, the distinctions between defiled and pure causes and effects are differentiated. Among the four [truths], the first two are defiled dharmas and the latter two are pure dharmas: presenting the defiled causes revulsion, and showing the pure causes rejoicing. Within the aforementioned defiled, the effect comes first and the cause follows; so too with the pure, the effect comes first and the cause follows, hence there are four distinct [truths]. Since the arising of dharmas begins with the cause and concludes with the effect, why is the effect presented first and the cause afterward within the truths? There are two approaches to contemplation: first, direct; second, reverse. Tracing from the cause to reach the effect is the direct contemplation; tracing from the effect to seek the cause is the reverse contemplation. Here, relying on reverse contemplation, the effect is clarified first and the cause revealed afterward. This is truly because the effect combines good and bad in a prominent way, so the sense of rejoicing and revulsion is strong, and hence it is clarified first; the aspects of the cause are subtle and hidden, so the sense of rejoicing and revulsion is weak, and hence it is explained afterward.