摩訶止觀 9.114

9.114

若通別因緣諸色，非垢非淨，能雙照垢淨，名「身念處」。觀諸因緣通別諸受，非苦非樂，雙照苦樂，名「受念處」。觀諸因緣通別心識，非常非無常，雙照常、無常，是心念處。觀諸因緣通別想行，非我非無我，雙照我、無我，是法念處。此四能破十二因緣中八種顛倒，八顛倒轉成四枯四榮，亦是非枯非榮，中間入涅槃，見佛性也。勤觀此四，名「正勤」；乃至八道，如前說。

If all forms of general and distinctive dependent origination are neither defiled nor pure, yet able to illuminate both defiled and pure, this is called the "smṛtyupasthāna of the body." Contemplating the general and distinctive feelings of dependent origination as neither suffering nor joy, yet illuminating both suffering and joy, is called the "smṛtyupasthāna of feeling." Contemplating the general and distinctive consciousness of dependent origination as neither permanent nor impermanent, yet illuminating both permanence and impermanence, is the smṛtyupasthāna of mind. Contemplating the general and distinctive perceptions and mental formations of dependent origination as neither self nor non-self, yet illuminating both self and non-self, is the smṛtyupasthāna of dharmas. These four can shatter the eight inversions within the twelve links of dependent origination; the eight inversions are transformed into the four withering and the four blossoming, which are also neither withering nor blossoming, entering nirvāṇa midway and seeing the Buddha-nature. Diligently contemplating these four is called "right exertion"; up to the eightfold path, as explained previously.