華嚴經義海百門 1.67

1.67

五、辯因果者，塵即是緣起事相現前，為因；即事體空不可得，是果。果不異因，全以因滿稱為果也；由因不異果，全以果圓稱之為因也。若因不得果，果亦非果也；若果不得因，因亦非因也。皆同時成立，無別異故。是故初發心時便成正覺，成正覺已乃是初心。經云「初發心時便成正覺，悉與三世諸如來等。」

Fifth, distinguishing cause and fruit: the dust mote being the phenomenal characteristics of conditioned origination manifesting before one is the cause; the phenomenal essence being empty and ungraspable is the fruit. The fruit is not different from the cause: entirely through the fullness of the cause is it called fruit; because the cause is not different from the fruit, entirely through the perfection of the fruit is it called cause. If the cause did not attain the fruit, the fruit would also not be fruit; if the fruit did not attain the cause, the cause would also not be cause. They are both established simultaneously, because they have no difference. Therefore, when first generating the mind [of bodhi], one immediately achieves right enlightenment; having achieved right enlightenment, it is precisely the initial mind. The sūtra says: 'When first generating the mind, one immediately achieves right enlightenment, equal in all respects to all Tathāgatas of the three times.'