摩訶止觀 8.141

8.141

因緣者，有內、有外。內者，止觀研心，心漸明淨，照諸善惡。或可以止止惡，惡方欲滅；以觀觀善，善方欲生。或可以止止惡，惡因靜生；以觀觀善，善因觀滅。無量業相出止觀中，如鏡被磨，萬像自現。外者，諸佛慈悲常應一切；眾生無機不能得覩。以止觀力，能感諸佛示善惡禪，諸業則現。如持花鬘示於大眾。是名「內外因緣」。若得此意，細判罪福，皂白無濫，堪為方等師，調伏於他。今但研心止觀，令業謝行成，一心取道，何用曲辨相耶？

As for the causes and conditions, there are internal and external ones. As for the internal: calming and contemplation refine the mind; the mind gradually becomes clear and pure, illuminating all good and evil. Or, one may use calming to halt evil, and evil is just about to be extinguished; one may use contemplation to contemplate good, and good is just about to arise. Or, one may use calming to halt evil, and evil arises because of stillness; one may use contemplation to contemplate good, and good is extinguished because of contemplation. Immeasurable marks of karma emerge within calming and contemplation, just as when a mirror is polished, the ten thousand images naturally appear. As for the external: the loving-kindness and compassion of all Buddhas constantly responds to everything; yet sentient beings lack the capacity and cannot see them. Through the power of calming and contemplation, one can stimulate the Buddhas to display dhyāna of good and evil, and all karmas then appear, just like holding up a flower garland to show the great assembly. These are called the internal and external causes and conditions. If one grasps this meaning, discerning sin and merit in fine detail so that black and white are not confounded, one is qualified to be a master of the Fangdeng (Vaipulya) and subdue others. Now, one only refines the mind in calming and contemplation so that karma passes away and practice is fulfilled, focusing one's mind on attaining the path; why bother to make detailed discriminations of marks?