摩訶止觀 2.122

2.122

以是義故，善雖扶理，道由止觀；惡雖乖理，根利破遮。唯道是尊，豈可為惡而廢止觀？《大經》云：「於戒緩者不名為緩，於乘緩者乃名為緩。」應具明緩、急四句，合上根遮義也（云云）。又經云：「寧作提婆達多，不作欝頭藍弗。」即其義也。應勤聽思修，初無休息，如醉婆羅門剃頭、戲女披袈裟（云云）。

For this reason, although the wholesome supports the principle, the Way stems from calming and contemplation; although the unwholesome runs contrary to the principle, sharp faculties shatter hindrances. Only the Way is supreme; how could one abandon calming and contemplation on account of evil? The Mahāparinirvāṇa-sūtra says: 'One who is lax in precepts is not called lax; only one who is lax in the vehicle is called lax.' One should fully explain the four phrases of laxity and urgency, matching them with the above meaning of faculties and hindrances (and so on). Furthermore, a sūtra says: 'Better to be Devadatta than to be Udraka Rāmaputra.' This is precisely its meaning. One should diligently listen, reflect, and cultivate, without the slightest rest from the very beginning, like the drunken brāhmaṇa who shaved his head or the courtesan who donned the kāṣāya (and so on).