摩訶止觀 2.111

2.111

復次，檢其惡行，事即偏、邪。汝謂貪欲即是道，陵一切女而不能瞋恚，即是道。害一切男，唯愛細滑觸是道，畏於打拍苦澁觸，則無有道。行一不行一，一有道一無道，癡闇如漆，偏行污損。譬如死屍穢好花園（云云）。難其偏行如前，或將水火刀杖向之，其即默然。或答云：「而汝不見，我常能入。」此乃違心，無慚、愧語，亦不得六即之意。所以須說此者，上三行法，勤策事難，宜須勸修。隨自意和光入惡，一往則易，宜須誡忌，如服大黃湯，應備白飲而補止之（云云）。

Furthermore, examining their evil conduct, their actions are one-sided and deviant. You claim that greed and desire are themselves the Way, and that violating all women without being able to become angry is itself the Way; but when harming all men, you hold that only loving fine and smooth touches is the Way, while fearing the painful, harsh touch of beatings and floggings, holding that there is no Way in that. Practicing the one and not the other, seeing the Way in one and no Way in the other—this is dark and foolish as lacquer, a one-sided practice of defilement and harm. It is like a dead corpse defiling a lovely flower garden (and so on). When their one-sided practice is challenged as above, or when one brings water, fire, knives, or staves toward them, they fall silent. Or they reply, 'You do not see that I am always able to enter.' These are words that go against their own minds, without shame or remorse, and they also fail to grasp the meaning of the six identities. The reason this must be spoken of is that, for the previous three practices, diligent exertion is arduous and difficult, so one must encourage their cultivation; while for 'following one's own thought,' harmonizing one's light to enter unwholesome states is at first glance easy, so one must caution and guard against it—just as when taking rhubarb decoction, one must prepare thin rice gruel to nourish and stem it (and so on).