摩訶止觀 3.87

3.87

三止者，若體真止，妄惑不生，因止發定，定生無漏；慧眼開故，見第一義，真諦三昧成。故止能成眼，眼能見體，得真體也。若隨緣止，冥真出假，心安俗諦；因此止故，得陀羅尼；陀羅尼分別藥病，法眼豁開，破障通無知，常在三昧，不以二相見諸佛土，則俗諦三昧成。是則止能發眼，眼能得體，得俗體也。若息二邊止，則生死、涅槃，空、有雙寂；因於此止，發中道定，佛眼豁開，照無不遍，中道三昧成。故止能得眼，眼能得體，得中道體也。

Regarding the three calmings: if one practices calming by realising the true, false delusions do not arise; by means of calming, concentration is aroused, and concentration gives birth to the undefiled; because the wisdom eye opens, one sees the supreme meaning, and the samādhi of the true truth is perfected. Thus calming can perfect the eye, and the eye can see the substance, attaining the true substance. If one practices calming by following conditions, merging with the true and emerging into the provisional, the mind rests in the conventional truth; by means of this calming, one attains dhāraṇī; dhāraṇī distinguishes medicines and illnesses, the Dharma eye opens wide, shattering the obstruction to the penetration of ignorance, constantly abiding in samādhi and not seeing the Buddha-lands with dual characteristics; thus the samādhi of the conventional truth is perfected. Thus calming can arouse the eye, and the eye can attain the substance, attaining the conventional substance. If one practices calming by resting the two extremes, then saṃsāra and nirvāṇa, emptiness and existence, are both stilled; by means of this calming, concentration of the middle way is aroused, the Buddha eye opens wide, illuminating everywhere without exception, and the samādhi of the middle way is perfected. Thus calming can attain the eye, and the eye can attain the substance, attaining the substance of the middle way.