妙法蓮華經文句 2.187

2.187

復次種種因緣者，昔善為因，今教為緣。又別說者，正是三藏之後，明共不共般若為因，助道戒定慧等為緣。約三人即有種種因緣。又就共不共人種種因緣、種種相貌者，共不共各四門，一一門復有無量相貌，五百比丘各說身因，即其義也。不共四門亦如是，故知因緣、相貌種別無量，皆是彼與此同，彼明此相因緣相貌，還入一因、一緣、一相、一貌，當知此土亦與彼同。

Furthermore, regarding 'various causes and conditions': past good acts are the causes, and the present teaching is the condition. To explain specifically: after the Tripiṭaka, the shared and distinctive Prajñā are the causes, and the auxiliary practices of morality, concentration, wisdom, and so forth are the conditions. In terms of the three persons, there are various causes and conditions. Furthermore, in terms of the shared and unshared persons' various causes and conditions and various characteristics: both the shared and unshared have four approaches each, and each approach again has immeasurable characteristics, just as the five hundred bhikṣus each spoke of their individual causes, which illustrates this meaning. The four approaches of the unshared are also like this. Therefore, we know that the varieties of causes, conditions, and characteristics are immeasurable; they are all identical between that land and this land. That land explains these characteristics of causes, conditions, and characteristics as returning into a single cause, a single condition, a single mark, and a single characteristic; one should know that this land is also identical to that.