摩訶止觀 1.76

1.76

又聖說多端，或次說或不次說，或具說或不具說，或雜說或不雜說；眾生稟益不同，或次益不次益，或具益不具益，或雜益不雜益。或四悉檀成五緣、五緣成四悉；或四悉成一因緣、一因緣成一悉；或一一因緣皆具四悉、四悉具五緣。如是等種種互相成顯，還以三止觀結之，可以意知。又以一止觀結之，發菩提心即是觀，邪僻心息即是止。

Furthermore, the noble teachings are manifold: sometimes spoken in sequence, sometimes not in sequence; sometimes fully spoken, sometimes not fully spoken; sometimes spoken mixed, sometimes not spoken mixed. The benefits received by sentient beings also differ: sometimes sequential benefit, sometimes non-sequential benefit; sometimes complete benefit, sometimes incomplete benefit; sometimes mixed benefit, sometimes unmixed benefit. Or the four siddhāntas accomplish the five conditions, and the five conditions accomplish the four siddhāntas; or the four siddhāntas accomplish one causal condition, and one causal condition accomplishes one siddhānta; or each causal condition fully possesses the four siddhāntas, and the four siddhāntas fully possess the five conditions. In such diverse ways they mutually accomplish and reveal one another; subsuming them again under the three kinds of calming and contemplation, this can be understood in meaning. Subsuming them again under a single calming and contemplation: giving rise to the bodhicitta is contemplation; the cessation of depraved and perverse minds is calming.