摩訶止觀 5.107

5.107

因緣有逆順：順生死者，有漏業為因，愛取等為緣；逆生死者，以無漏正慧為因，行行為緣，俱損生破惑。順界外生死，亦以無漏慧為因，無明等為緣；若逆生死，即以中道慧為因，萬行為緣，俱損變易生死故。因緣既爾，餘者逆順，准此可知。若依聲聞，但九無十；若依大乘三佛義，佛有報身。若依斷惑盡義，則無後報。九之與十，斟酌可解。

Causes and conditions have forward and reverse modes: those conforming to saṃsāra take contaminated karma as cause and craving and grasping as conditions; those reversing saṃsāra take uncontaminated correct wisdom as cause and auxiliary practices as conditions, both undermining rebirth and destroying delusions. Conforming to saṃsāra beyond the three realms also takes uncontaminated wisdom as cause and ignorance and the like as conditions; if reversing this saṃsāra, one takes wisdom of the middle way as cause and the myriad practices as conditions, both undermining inconceivable transformation death. Since causes and conditions are like this, the rest of the forward and reverse modes can be understood by analogy. If according to the śrāvakas, there are only nine [factors] and not ten; if according to the Mahāyāna doctrine of the three Buddha-bodies, the Buddha has a retribution body. If according to the principle of completely severing delusions, there is no subsequent retribution. The difference between nine and ten can be understood through deliberation.