摩訶止觀 9.99

9.99

若轉無明為佛智明，從初發心知十二緣是三佛性。若通觀十二緣真如實理是正因佛性；觀十二因緣智慧是了因佛性；觀十二緣心具足諸行是緣因佛性。若別觀者：無明、愛、取，即了因佛性；行、有，即緣因佛性；識等七支，即正因佛性。何以故？苦道是生死，變生死身即法身；煩惱是闇法，轉無明為明；業行是縛法，變縛成解脫。即三道是三德。性得因時不縱不橫，名「三佛性」；修得果時不縱不橫，如世伊字，名「三德涅槃」。《淨名》云：「一切眾生即大涅槃，即是佛，即是菩提。」乃此意也。是名「上上智觀」，得佛菩提。

If one transforms ignorance into the illumination of the Buddha's wisdom, from the initial aspiration one knows that the twelve links of dependent origination are the three Buddha-natures. If one contemplates generally that the true-suchness and actual principle of the twelve links is the Buddha-nature as direct cause; contemplating the wisdom of the twelve links of dependent origination is the Buddha-nature as revealing cause; contemplating that the mind of the twelve links is complete with all practices is the Buddha-nature as conditional cause. If one contemplates specifically: ignorance, craving, and grasping are the Buddha-nature as revealing cause; action and becoming are the Buddha-nature as conditional cause; the seven links from consciousness onward are the Buddha-nature as direct cause. Why? The path of suffering is birth and death: transforming the body of birth and death is the dharmakāya. Affliction is a dark phenomenon: transforming ignorance becomes illumination. Karmic action is a phenomenon of bondage: transforming bondage becomes vimokṣa. Thus the three paths are the three virtues. When innately possessed in the causal stage, being neither horizontal nor vertical, they are called the 'three Buddha-natures'; when cultivated and attained in the resultant stage, being neither horizontal nor vertical, like the worldly letter 'I', they are called the 'three virtues of nirvāṇa'. The Vimalakīrti Sūtra says: 'All sentient beings are themselves the great nirvāṇa, are themselves the Buddha, are themselves bodhi.' It is precisely this meaning. This is called 'contemplation with supreme wisdom', attaining the Buddha's bodhi.