摩訶止觀 9.100

9.100

若五品未斷，同學人；鐵輪長別苦海，同無學。雖復變易，五根生福逈異。《釋論》云：「二乘受法性身，諸根闇鈍，以其於佛道紆迴故。」若別、圓，能破無明，直開苦道如實之法，從實法得實報，直於行、有，具足諸行，感得依正無有罣礙。根利福深，不同中下。若三賢、十聖，住於果報，悉成就彼十二因緣。等覺，餘有一生因緣在。若最後窮無明源，愛取畢竟盡，故名「究竟般若」；識等七果盡，故名「究竟法身」；行、有盡，名「究竟解脫」。雖言斷盡，無所可斷，不思議斷。不斷無明、愛、取而入圓淨涅槃；不斷名、色七支而入性淨涅槃；不斷行、有善惡而入方便淨涅槃。《淨名》云：「以五逆相而得解脫，亦不縛不脫。」如此而推，十二因緣即是一切無量佛法，是名「不可思識境」也。

If in the five ranks one has not severed [delusions], one is equal to the learners; with the iron wheel one is separated from the sea of suffering forever, equal to the non-learners. Although they undergo transformation [bodies], the merit produced from the five faculties is vastly different. The Mahāprajñāpāramitopadeśa says: 'The two vehicles receive bodies of the nature of phenomena, yet their faculties are dull, because they took a circuitous route toward the Buddha path.' If through the distinctive and perfect [teachings] one can break ignorance and directly open the true reality of the path of suffering, obtaining true retribution from true reality, directly within action and becoming one is fully endowed with all practices, evoking primary and secondary retributions without hindrance. With sharp faculties and deep merit, it is unlike the middling and lower. If the three grades of sages and ten grades of holy ones abide in retribution, they all accomplish those twelve links of dependent origination. At virtual enlightenment, there remains the causes and conditions of a single birth. When finally exhausting the source of ignorance, craving and grasping are completely ended, hence it is called 'ultimate prajñā'; the seven retributions from consciousness onward are ended, hence it is called 'ultimate dharmakāya'; action and becoming are ended, called 'ultimate vimokṣa'. Although one speaks of severing and exhausting, there is nothing that can be severed, an inconceivable severing. Without severing ignorance, craving, and grasping, one enters the nirvāṇa of perfect purity; without severing name, form, and the seven links, one enters the nirvāṇa of natural purity; without severing action and becoming, whether wholesome or unwholesome, one enters the nirvāṇa of expedient purity. The Vimalakīrti Sūtra says: 'Attaining vimokṣa through the characteristics of the five heinous deeds, being neither bound nor liberated.' Inferring in this manner, the twelve links of dependent origination are themselves all immeasurable Buddha-dharmas; this is called the 'inconceivable realm'.