摩訶止觀 9.121

9.121

十二因緣一人一念悉皆具足，癡如虛空不可盡，乃至老死如虛空不可盡。空則無有盡與不盡，空則是大乘。《十二門論》云「空名大乘。普賢、文殊大人所乘，故名『大乘』。」《大品》云：「是乘不動不出。若人欲使法性實際出者，是乘亦不動不出。」《大經》云：「一切眾生即是一乘。」如此等名，理即是。由理即是，得有名字即是。從初發心聞說大乘，知眾生即是佛。心謬取著，故不能觀行，如蟲食木，偶得成字。由名字故，得有觀行。如前所說七番觀法，通達無礙即是行處。由觀行故，得有相似。發得初品，止是圓信；二品讀誦，扶助信心；三品說法，亦助信心。此三皆乘急戒緩。四品少戒急；五品事理俱急，進發諸三昧陀羅尼，得六根清淨，入鐵輪位也。由相似故，得有分證；三道即三德，豁然開悟，見三佛性，住三涅槃，入祕密藏，清淨妙法身，湛然應一切。乃至等覺，悉是分證即。轉無明生智慧明，如初日月乃至十四日月；轉行、有生解脫，如十六日月乃至二十九日月。所有識、名色、法身，漸漸顯現，猶如月體。由分證故，得有究竟；三德圓滿，究竟般若，妙極法身，自在解脫，過「茶」無字可說也。故知小大次位，皆約十法界十二因緣也。

The twelve links of dependent origination are fully complete in a single person and in a single thought-moment: delusion is inexhaustible like empty space, up to aging and death being inexhaustible like empty space. Emptiness has neither exhaustibility nor inexhaustibility; emptiness is the Great Vehicle (Mahāyāna). The Dvādaśanikāyamukha Śāstra states: 'Emptiness is called the Great Vehicle. It is that ridden by great beings such as Samantabhadra and Mañjuśrī; hence it is called the "Great Vehicle".' The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'This vehicle neither moves nor emerges. Even if one wished to make the dharmatā and the limit of reality emerge, this vehicle would still neither move nor emerge.' The Mahāparinirvāṇa Sūtra states: 'All sentient beings are themselves the One Vehicle.' Designations such as these refer to identity in principle. Because of identity in principle, identity in words and letters is possible. From the initial generation of the mind, hearing the Great Vehicle expounded, one knows that sentient beings are themselves the Buddha. If the mind erroneously grasps and clings, one cannot practice contemplation—just as when a bug eats wood and only accidentally forms characters. Because of words and letters, the identity in contemplative practice is possible. As explained earlier in the sevenfold contemplations, penetrating without obstruction is the sphere of practice. Because of contemplative practice, identity in resemblance is possible. Attaining the first rank is merely perfect faith; the second rank, reciting, aids faithful mind; the third rank, expounding the Dharma, also aids faithful mind. These three are all urgent in the vehicle but lax in the precepts. The fourth rank is slightly urgent in the precepts; the fifth rank is urgent in both phenomena and principle, further giving rise to samādhis and dhāraṇīs, attaining the purification of the six sense faculties, and entering the stage of the iron wheel. Because of resemblance, identity in partial realization is possible: the three paths are themselves the three virtues; one awakens with sudden clarity, sees the three Buddha-natures, abides in the three nirvāṇas, enters the secret treasury, the pure and wondrous dharmakāya, calmly responding to all. Up to equivalent awakening, all are identity in partial realization. Transforming avidyā gives rise to the light of wisdom, like the moon from the first to the fourteenth day; transforming formations and becoming gives rise to vimokṣa, like the moon from the sixteenth to the twenty-ninth day. All consciousness, name-and-form, and the dharmakāya gradually become manifest, just like the body of the moon. Because of partial realization, ultimate identity is possible: the three virtues are perfected, prajñā is ultimate, the dharmakāya is wondrously supreme, vimokṣa is sovereign, and beyond the letter "kṣa" there are no words that can be spoken. Thus we know that the higher and lower stages of both small and great are entirely based on the twelve links of dependent origination across the ten dharmadhātus.