摩訶止觀 8.163

8.163

復次，諸業名、教、體、相，具如《毘曇》、《成實論》；若作觀破業，具如《中論》。彼二家者互有長短。今意異彼，但明善惡不濫，於事即足。若廣分別，妨於正道；若直破而已，全不識道品、正助調停，方法未具。今之止觀，明業相不足，觀法有餘。

Furthermore, the names, doctrines, essences, and marks of the various karmas are fully set forth in the Abhidharma and the Satyasiddhi-śāstra; contemplation that refutes karma is fully set forth in the Mūlamadhyamakakārikā. Those two schools each have their strengths and weaknesses. The present intention differs from theirs: merely clarifying good and evil so that they are not confounded is sufficient for the matter. If one distinguishes them extensively, it will obstruct the right path; if one merely refutes them outright, one will completely fail to recognize the aids to the path, the correct and auxiliary, and their harmonizing, and the methodology will remain incomplete. The calming and contemplation of today is insufficient in clarifying the marks of karma, but has an excess of methods for contemplation.