摩訶止觀 5.89

5.89

若觀心是有，有善有惡，惡則三品，三途因果也；善則三品，脩羅、人、天因果。觀此六品無常生滅；能觀之心，亦念念不住。又能觀、所觀悉是緣生；緣生即空，並是二乘因果法也。若觀此空、有，墮落二邊，沈空滯有，而起大慈悲入假化物。實無身，假作身；實無空，假說空而化導之，即菩薩因果法也。觀此法能度、所度，皆是中道實相之法，畢竟清淨。誰善、誰惡？誰有、誰無？誰度、誰不度？一切法悉如是，是佛因果法也。

If one contemplates the mind as existing, it has both wholesome and unwholesome: the unwholesome has three grades, which are the causes and effects of the three bad paths; the wholesome has three grades, which are the causes and effects of asuras, humans, and devas. One contemplates these six grades as impermanent, arising and ceasing; the contemplating mind also does not abide from thought to thought. Furthermore, both the contemplating and the contemplated are conditioned arisings; conditioned arising is emptiness, and these are all the cause-and-effect dharmas of the two vehicles. If one contemplates this emptiness and existence as falling into the two extremes, sinking into emptiness or stagnating in existence, and arousing great compassion enters the provisional to transform beings—having no actual body, provisionally assuming a body; having no actual emptiness, provisionally preaching emptiness to transform and guide them—this is the cause-and-effect dharma of bodhisattvas. Contemplating that the agent of deliverance and the object of deliverance in this dharma are both dharmas of the middle way and true reality, fundamentally pure: who is wholesome, who is unwholesome? What exists, what is non-existent? Who delivers, who is not delivered? All dharmas are entirely like this: this is the cause-and-effect dharma of buddhas.