法華義疏 3.69

3.69

五者、總談大小諸教，不出因果法門。但大乘因果凡有二門：一、通因通果；二、別因別果。通因通果者，通明十方三世諸佛同行不二之因，同得一極之果。初分經文正明斯法，謂通因通果。次明別因別果者，別明釋迦久已成佛，過去行長遠之因，未來證不滅常住之果，後段經意正明斯法，謂別因別果也。

Fifth, discussing all the teachings, whether great or small, in summary: they do not go beyond the teaching of cause and effect. Yet the cause and effect of the Mahāyāna comprises two approaches: first, the universal cause and universal effect; second, the particular cause and particular effect. 'Universal cause and universal effect' universally clarifies that all Buddhas of the ten directions and the three periods of time practice identical, non-dual causes, and together attain the single ultimate effect. The text of the initial portion of the sūtra precisely clarifies this teaching, called the universal cause and universal effect. Next, clarifying 'particular cause and particular effect' specifically clarifies that Śākyamuni attained buddhahood long ago, practiced long-enduring causes in the past, and will realize the unextinguished, eternal effect in the future. The purport of the latter section of the sūtra precisely clarifies this teaching, called the particular cause and particular effect.