妙法蓮華經玄義 5.123

5.123

又凡夫心，一念即具十界，悉有惡業性相，秖惡性相即善性相，由惡有善，離惡無善，翻於諸惡，即善資成。如竹中有火性，未即是火事，故有而不燒，遇緣事成，即能燒物。惡即善性，未即是事。遇緣成事，即能翻惡。如竹有火，火出還燒竹。惡中有善，善成還破惡。故即惡性相是善性相也。凡夫一念，皆有十界識、名色等苦道性相。迷此苦道，生死浩然，此是迷法身為苦道，不離苦道別有法身。如迷南為北，無別南也。若悟生死，即是法身，故云：苦道性相即是法身性相也。

Furthermore, a single thought-moment of an ordinary person's mind is fully endowed with the ten realms, all having the marks and nature of evil karma. Yet the marks and nature of evil are just the marks and nature of good; good exists because of evil, and apart from evil there is no good. Overturning evil is itself the cultivating support of good. It is like the nature of fire being within bamboo: it is not yet the actual fact of fire, so it exists without burning, but when it encounters conditions and the fact is accomplished, it can burn things. Evil is itself the nature of good, but not yet the actual fact. Encountering conditions to accomplish the fact, it can overturn evil. Just as bamboo contains fire and when the fire emerges it burns the bamboo in turn, so within evil there is good, and when good is accomplished it destroys evil in turn. Therefore, the marks and nature of evil are themselves the marks and nature of good. A single thought-moment of an ordinary person possesses the marks and nature of the path of suffering—consciousness, name-and-form, and so forth—of the ten realms. Deluded about this path of suffering, birth and death are vast and boundless; this is deluding the dharma-kāya into the path of suffering, and apart from the path of suffering there is no separate dharma-kāya. It is like mistaking south for north; there is no separate south. If one awakens to birth and death, it is immediately the dharma-kāya. Therefore it is said: the marks and nature of the path of suffering are themselves the marks and nature of the dharma-kāya.