法界圖記叢髓錄 1.82

1.82

妙理圓成觀云：今辨此義略分四別。一唯因門，從無始時盡未來際，恒是菩薩修萬行故。或純或雜無有休息。何以故？於一一行無究竟故，眾生界不可盡故。經云「我常於十方國土中行菩薩行，謂虛空不可盡、眾生不可盡，故無成也。」如文殊為諸佛師、摩耶為諸佛母，此並住因門攝化也。二唯果門，盡前後際恒是佛故。何以故？德相全真，不墮時數，無盡極故。三亦因亦果門，謂有發心及成正覺，於一切時念念發心念念成佛故。罪因非果門，謂無心可發、無佛可成故，真法界中無二性故。

The Miaoli yuancheng guan states: In discerning this meaning now, we briefly distinguish four divisions. First, the gate of cause alone: from beginningless time to the end of the future, one is constantly a bodhisattva cultivating the myriad practices. Whether pure or mixed, there is no rest. Why? Because in each and every practice there is no culmination, and the realm of sentient beings cannot be exhausted. The sūtra states: 'I constantly practice bodhisattva deeds in the lands of the ten directions; because empty space cannot be exhausted and sentient beings cannot be exhausted, there is no attainment.' Like Mañjuśrī being the teacher of all Buddhas and Māyā being the mother of all Buddhas, these both abide in the causal gate to subsume and transform. Second, the gate of fruit alone: exhausting the limits of past and future, one is constantly a Buddha. Why? Because the virtuous characteristics are entirely real, do not fall into temporal numbers, and are inexhaustible and ultimate. Third, the gate of both cause and fruit: namely, there are the generation of the mind and the achievement of perfect enlightenment, because at all times, in thought-moment after thought-moment one generates the mind and in thought-moment after thought-moment one attains Buddhahood. Fourth, the gate of neither cause nor fruit: namely, because there is no mind that can be generated and no Buddha that can be achieved, since within the true dharmadhātu there are no dual natures.