摩訶止觀 5.106

5.106

二、類解者，束十法為四類。三途以表苦為相，定惡聚為性，摧折色心為體，登刀入鑊為力，起十不善為作，有漏惡業為因，愛取等為緣，惡習果為果，三惡趣為報，本末皆癡為等。三善表樂為相，定善聚為性，升出色心為體，樂受為力，起五戒、十善為作，白業為因，善愛取為緣，善習果為果，人天有為報，應就假名初後相在為等也。二乘表涅槃為相，解脫為性，五分為體，無繫為力，道品為作，無漏慧行為因，行行為緣，四果為果，既後有田中不生，故無報（云云）。菩薩、佛類者，緣因為相，了因為性，正因為體，四弘為力，六度萬行為作，智慧莊嚴為因，福德莊嚴為緣，三菩提為果，大涅槃為報（云云）。

Second, explaining by category: grouping the ten factors into four categories. The three miserable paths take the manifestation of suffering as their characteristic, the definite accumulation of evil as their nature, the crushing of form and mind as their essence, climbing knife-mountains and entering cauldrons as their power, giving rise to the ten unwholesome actions as their activity, contaminated evil karma as their cause, craving and grasping as their conditions, evil habitual effects as their effect, the three evil destinies as their retribution, and beginning and end being equally ignorance as their equality. The three wholesome paths take the manifestation of pleasure as their characteristic, the definite accumulation of good as their nature, elevated form and mind as their essence, pleasant reception as their power, giving rise to the five precepts and ten virtues as their activity, pure karma as their cause, wholesome craving and grasping as their conditions, wholesome habitual effects as their effect, human and heavenly existence as their retribution, and the mutual presence of the initial and subsequent within the provisional designation as their equality. The two vehicles take the manifestation of nirvāṇa as their characteristic, liberation as their nature, the fivefold [dharmakāya] as their essence, freedom from bondage as their power, the aids to enlightenment as their activity, uncontaminated wisdom-practice as their cause, auxiliary practices as their condition, the four fruits as their effect; since they are no longer born in the field of future existences, they have no retribution (and so forth). As for the category of bodhisattvas and Buddhas: conditioning causes are their characteristic, revealing causes are their nature, direct causes are their essence, the four universal vows are their power, the six perfections and myriad practices are their activity, the adornment of wisdom is their cause, the adornment of merit is their condition, the three bodhis are their effect, and great nirvāṇa is their retribution (and so forth).