法界圖記叢髓錄 1.131

1.131

法記云：何故字中有始終耶？答：約修行方便現因果不同者，所言修行方便則一乘修行耶？三乘修行耶？答：但是三乘修行方便耳。問：何故一乘無修行方便耶？答：以一乘中無因果故。問：若爾，何故下云「因果兩位法性家內真實德用性在中道」耶？答：只為三乘執因先果後之人現因果同時義，故云耳。若約實云，此宗之中無因果名。問：若爾，則全果之因、全因之果亦無耶？答：爾也。故至相云：「因無異果之因，果無異因之果。然因果之稱寄現於緣，虧盈自彼，於我無為。」故知一乘無側，因果亦不立也。問：印之五十四角一一全盡印圓，如是全印之角亦應捨耶？答：若約自宗，無如是事，何更捨也？以證分中無有因果、證分教分、一乘三乘、同教別教等事，緣起分中方說因果、證教、一三、同別教等種種事耳，是故就緣起分云因果兩位性在中道也。問：若實不立因果，豈不是撥無因果之大邪見耶？答：立在過越因果之處言無因果，豈是撥無耶？故和尚令人難此義云：法性之中有因果耶？無因果耶？若法性中有因果者，應非法性，以法性中無因果故。又令答云：無因果也。問：然則根本入中所開九入不滿本耶？答：滿也。問：若爾，何云無因果耶？答：非汝所執攝思議等能滿彼也。但是入入能滿彼本，是故於彼無因果也。若約入入，隨攝思議等而生解，則有勝劣因果之位，故是同教。若約攝等隨於入入而生解，則有性在中道、無勝劣之因果，亦是同教。若除入入但約攝思議等，即是三乘別教。若直約根本入，則是一乘別教也。約此三義以現印義，亦現大經具含多義。

Fa's Record says: Why is there a beginning and an end within the characters? Answer: Regarding 'manifesting differences in cause and effect in terms of the upāya of cultivation,' does this so-called 'upāya of cultivation' refer to the cultivation of the One Vehicle or the cultivation of the three vehicles? Answer: It is merely the upāya of cultivation of the three vehicles. Question: Why is there no upāya of cultivation in the One Vehicle? Answer: Because within the One Vehicle there is no cause and effect. Question: If so, why does it say below that 'the two stages of cause and effect are real virtues and functions within the house of dharmatā, their nature residing in the Middle Way'? Answer: This is stated merely to manifest the meaning of the simultaneity of cause and effect for those of the three vehicles who cling to cause preceding and effect following. If spoken according to actuality, within this school there is no name of 'cause and effect.' Question: If so, is there also no cause that is fully effect, and no effect that is fully cause? Answer: That is so. Therefore Zhixiang says: 'A cause is not a cause apart from effect; an effect is not an effect apart from cause. Yet the designations of cause and effect are provisionally manifested in conditions; waxing and waning belong to them, but in me there is no contrived action.' Thus we know that the One Vehicle is boundless, and cause and effect are not established either. Question: Each and every one of the fifty-four corners of the seal fully exhausts the roundness of the seal; should corners that are thus fully the seal also be discarded? Answer: In terms of our own school, there is no such thing; what further could be discarded? Because within the realization aspect there are no such matters as cause and effect, realization aspect and teaching aspect, One Vehicle and three vehicles, shared teaching and distinct teaching, and so on; it is only within the aspect of pratītyasamutpāda that various matters such as cause and effect, realization and teaching, One and Three, shared and distinct teachings, and so forth are spoken. Therefore, with respect to the aspect of pratītyasamutpāda, it says that the nature of the two stages of cause and effect resides in the Middle Way. Question: If in truth cause and effect are not established, is this not the great wrong view of denying cause and effect? Answer: To say there is no cause and effect while established in the place transcending cause and effect—how could that be denial? Therefore the Master had someone raise this challenge: 'Is there cause and effect within dharmatā, or is there no cause and effect? If there is cause and effect within dharmatā, it would not be dharmatā, because within dharmatā there is no cause and effect.' And he had him answer: 'There is no cause and effect.' Question: If so, do the nine entries unfolded within the fundamental entry fail to fulfill the fundamental? Answer: They do fulfill it. Question: If so, why say there is no cause and effect? Answer: It is not your clung-to embracing, conceiving, and so forth that can fulfill that [fundamental]. It is only each and every entry that can fulfill that fundamental; therefore, therein there is no cause and effect. If, in terms of each and every entry, understanding arises in accordance with embracing, conceiving, and so forth, then there are stages of superior and inferior cause and effect; hence this is the shared teaching. If, in terms of embracing and so forth, understanding arises in accordance with each and every entry, then there is cause and effect whose nature resides in the Middle Way and is without superiority or inferiority; this too is the shared teaching. If one excludes each and every entry and refers solely to embracing, conceiving, and so forth, that is the distinct teaching of the three vehicles. If one refers directly to the fundamental entry, that is the distinct teaching of the One Vehicle. By means of these three meanings the significance of the seal is manifested, and it is also manifested that the Great Sūtra fully contains manifold meanings.