摩訶止觀 3.226

3.226

權實相對，則有四種止觀。為實施權，意齊此也。權實既興，良由悉檀；權實可廢，亦由悉檀。何者？眾生煩惱結使厚，利智善根薄，故興初觀，生其事善；事善若生，煩惱伏薄，即廢三藏觀。為生理善，興於通觀；理善已生，即廢通觀。為生界外事善，即興別觀；界外事善已生，即廢別觀。為生界外理善，即興圓觀。是為興廢因緣，故說於權實止觀也。餘三悉檀興廢可解。

When the provisional and the real are contrasted, there are four kinds of calming and contemplation. Deploying the provisional for the sake of the real has an intent coextensive with this. That the provisional and real are instituted is truly due to the siddhāntas; that the provisional and real may be abolished is likewise due to the siddhāntas. Why is this? Sentient beings have heavy afflictions and bondages (anusayas), while their sharp wisdom and good roots are thin. Therefore, the first contemplation is instituted to generate mundane goodness in them; when mundane goodness has arisen and the afflictions are suppressed and thinned, one abolishes the Tripiṭaka contemplation. To generate goodness in principle, one institutes the shared contemplation; when goodness in principle has arisen, one abolishes the shared contemplation. To generate mundane goodness beyond the realm, one institutes the distinctive contemplation; when mundane goodness beyond the realm has arisen, one abolishes the distinctive contemplation. To generate goodness in principle beyond the realm, one institutes the perfect contemplation. These are the causes and conditions for instituting and abolishing; hence one speaks of the provisional and real calming and contemplations. The instituting and abolishing under the remaining three siddhāntas can be understood [by extension].