摩訶止觀 8.165

8.165

不思議境者：如經云「深達罪福相」者，罪即三惡，福即三善。但解三惡業相，不達人天三善業相，則非深達；達惡、達善乃為深達。若達善惡業相但是善惡，不名深達。又善惡俱是惡，離善、離惡皆是善，是為深達。又達人天善惡，是生死邊；達二乘離善離惡，涅槃空邊，但是二邊，不名深達。又二邊皆是惡，亦不名深達。別教菩薩能達二邊之淺，漸漸深達，故名深達。又別教漸深，亦非深達；圓教即於淺業達於深業，方乃得名「深達罪福相，遍照於十方」。如是深達，實不曲辨於三界，亦不徑侹而入空，即此意也。觀一念起即具十界，名「十方」。十方是依報，十界是正報。若無依報，亦無正報；既有正報，即有性、相、本末等百法，亦名「百方」。如是等法即一念業，故名「一業一切業」。

As for the inconceivable realm: as the sūtra states, 'profoundly penetrating the marks of sin and merit,' sin refers to the three evils, and merit refers to the three goods. If one only understands the marks of karma of the three evils but does not penetrate the marks of karma of the three goods of humans and devas, this is not profound penetration; only penetrating both evil and good is profound penetration. If one penetrates the marks of good and evil karma as merely being good and evil, this is not called profound penetration. Furthermore, both good and evil are evil, and being free from good and free from evil is good—this is profound penetration. Furthermore, penetrating the good and evil of humans and devas belongs to the side of birth-and-death; penetrating the two vehicles' freedom from good and freedom from evil belongs to the side of the emptiness of nirvāṇa; these are merely the two sides and are not called profound penetration. Furthermore, both sides are evil, which is also not called profound penetration. A bodhisattva of the distinctive teaching can penetrate the shallowness of the two sides and gradually penetrate deeply; hence it is called profound penetration. Yet the distinctive teaching's gradual deepening is also not profound penetration; only when the perfect teaching directly penetrates deep karma within shallow karma does it truly merit the name 'profoundly penetrating the marks of sin and merit, illuminating universally throughout the ten directions.' Profoundly penetrating in this way truly does not laboriously differentiate within the three realms, nor does it rigidly enter into emptiness—this is precisely the meaning. Contemplating that the arising of a single thought-moment inherently contains the ten realms is called the 'ten directions.' The ten directions are the circumstantial retribution, and the ten realms are the direct retribution. If there were no circumstantial retribution, there would also be no direct retribution; since there is direct retribution, there are the hundred dharmas of nature, marks, root, and branch, also called the 'hundred directions.' Dharmas such as these are the karma of a single thought-moment; hence it is called 'one karma is all karmas.'