摩訶止觀 4.184

4.184

合調三事，即為三番。《大經》云：「六波羅蜜滿足之身。」調如此身，令不寬不急。《大品》云：「樂說辯卒起，是為魔事；不卒起，亦是魔事。」卒起者，卒行六度，是急；卒放捨，是寬。不急不寬，是身調相。調息者，以禪悅法喜、慧命為息。如《大品》云：「般若非利非鈍。」若鈍，名為澁；若利，即名滑；不鈍不利，名息調相。調心者：菩提心難得，是為沈；菩提心易得，名為浮；非難非易，是為調相。

Regulating the three matters together consists of three turns. The *Mahāparinirvāṇa-sūtra* speaks of 'the body perfected with the six pāramitās.' Regulate such a body to be neither loose nor taut. The *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: 'If the eloquence of joyous discourse arises abruptly, that is a deed of Māra; if it does not arise abruptly, that is also a deed of Māra.' Arising abruptly means abruptly practicing the six perfections—that is taut; abruptly letting go—that is loose. Neither taut nor loose is the mark of a regulated body. Regulating the breath means taking the joy of dhyāna, the delight of the Dharma, and the life of wisdom as the breath. As the *Pañcaviṃśatisāhasrikā* says: 'Prajñā is neither sharp nor dull.' If it is dull, it is called rough; if it is sharp, it is called smooth. Neither dull nor sharp is called the mark of regulated breath. Regulating the mind: if the bodhicitta is difficult to attain, that is sunken; if the bodhicitta is easy to attain, that is agitated; neither difficult nor easy is the mark of regulation.