摩訶止觀 3.43

3.43

二、方便隨緣止者，若三乘同以無言說道、斷煩惱入真，真則不異；但言煩惱與習，有盡、不盡。若二乘體真，不須方便止；菩薩入假，正應行用。知空非空，故言「方便」；分別藥病，故言「隨緣」；心安俗諦，故名為「止」。經言：「動止心常一。」亦得證此意也。

Second, the calming of conforming to conditions through expedients: if the three vehicles together use the ineffable path to sever afflictions and enter the true, the true does not differ; it is merely said that with afflictions and habit energies, there is exhaustion and non-exhaustion. If the two vehicles realize the true, they do not need the expedient calming; when a bodhisattva enters the provisional, it is precisely what should be practiced and used. Knowing that emptiness is not [mere] emptiness is called 'expedient'; distinguishing medicine and sickness is called 'conforming to conditions'; resting the mind in worldly truth is called 'calming'. A sūtra says: 'Moving or resting, the mind is always unified.' This also can verify this meaning.