摩訶止觀 8.139

8.139

○第四、觀業相境者：行人無量劫來所作善惡諸業，或已受報，或未受報。若平平運心，相則不現；今修止觀，能動諸業，故善惡相現。疑者言：「大乘平等，何相可論？」今言不爾，祇由平等鏡淨，故諸業像現。《光明》云：「將證十地，相皆前現。」《阿含》云：「將證初果，八十八頭蛇於其前死。」大小兩乘相文甚多。又《法華》云：「深達罪福相，遍照於十方。」罪福祇是善惡業耳。《淨名》云：「於第一義而不動，善能分別諸法相。」故汝難非也。

Section four: Contemplating the realm of the marks of karma. The good and bad karmas created by the practitioner over immeasurable kalpas have either already received retribution or have not yet received retribution. If one exercises the mind in an ordinary manner, the marks do not appear; now, practicing calming and contemplation can stir these karmas, so the marks of good and bad appear. A doubter says: "The Mahāyāna is equanimous; what marks can there be to discuss?" Now we say this is not so: it is precisely because the mirror of equanimity is pure that the images of karmas appear. The Suvarṇaprabhāsa states: "When one is about to realize the ten stages, marks all appear before one." The Āgama states: "When one is about to realize the first fruit, eighty-eight snake heads die before one." Texts on marks in both the Mahāyāna and the Hīnayāna are very numerous. Furthermore, the Lotus Sūtra states: "Deeply penetrating the marks of sin and merit, illuminating universally the ten directions." Sin and merit are simply good and bad karmas. Vimalakīrti states: "Remaining unmoved in the primary truth, yet skillfully discerning the marks of all dharmas." Therefore, your objection is incorrect.