摩訶止觀 8.167

8.167

既深達業境，善惡共都，即起慈悲。罪福之理非違非順；違之成罪，順之成福。如世諦名、色及諸質礙，亦非違非順。若盜之成罪，則有三途惡業；若捨之成福，即有三善道業。菩薩深達如此非違非順，於違起悲，於順起慈。即空真諦無言說道，亦非違非順。違之則成六道有漏之業；順之則成三乘無漏之業。菩薩深達即空非違非順，於違起悲，於順起慈也。中道之諦亦非違非順。違之則有漏、無漏二邊之業；順之則有非漏、非無漏中道之業。《法華》云「久修業所得」，即此業也。菩薩深達中道實相非違非順，於違起悲，於順起慈。若深達者，祇是一念心非違非順，無三差別；亦是一念慈悲非前非後，故名「真正菩提心」也。

Having profoundly penetrated the realm of karma, wherein good and evil share the same metropolis, one immediately gives rise to compassion. The principle of sin and merit is neither contrary nor accordant; contrariness to it constitutes sin, and accordance with it constitutes merit. Just like name, form, and all physical obstructions in the conventional truth, they are also neither contrary nor accordant. If stealing them constitutes sin, there is the evil karma of the three wretched paths; if giving them away constitutes merit, there is the karma of the three good destinies. The bodhisattva profoundly penetrates this lack of contrariness and accordance: toward contrariness he gives rise to great compassion, and toward accordance he gives rise to great kindness. The identical-with-emptiness true truth, the ineffable path, is also neither contrary nor accordant. Contrariness to it constitutes the defiled karma of the six destinies; accordance with it constitutes the uncontaminated karma of the three vehicles. The bodhisattva profoundly penetrates that identity with emptiness is neither contrary nor accordant: toward contrariness he gives rise to great compassion, and toward accordance he gives rise to great kindness. The truth of the middle way is also neither contrary nor accordant. Contrariness to it results in the karmas of the two extremes of defiled and uncontaminated; accordance with it results in the karma of the middle way that is neither defiled nor uncontaminated. As the Lotus Sūtra says, 'attained through karma practiced for a long time'—this refers precisely to this karma. The bodhisattva profoundly penetrates that the true reality of the middle way is neither contrary nor accordant: toward contrariness he gives rise to great compassion, and toward accordance he gives rise to great kindness. For one who profoundly penetrates, it is simply a single thought-mind that is neither contrary nor accordant, without the differentiation of three; it is also a single thought-moment of kindness and compassion that is neither earlier nor later; hence it is called the 'correct and genuine bodhicitta.'