摩訶止觀 4.185

4.185

次約三觀調三事者，以微妙善心為菩提心，如前明四種菩提心。若三藏、通教，為斷結入空，以真為證，此心為沈；若別教，化他出假，分別藥病，廣識法門，發菩提心，此心為浮；若圓教，觀實相理，雙遮雙照，非空故不沈，非假故不浮，發如是心，名為調相。調身者：通教斷惑明六度為急，別教出假分別為寬，中道不依二邊為不寬不急也。調息者，通教慧命入空為滑；別教入假為澁；中道不依二邊為不澁不滑。

Next, regulating the three matters in terms of the three contemplations: taking the wondrous, wholesome mind as the bodhicitta, as explained above regarding the four kinds of bodhicitta. In the Tripiṭaka and shared teachings, severing bonds to enter emptiness and taking the true as realization, this mind is sunken; in the distinctive teaching, converting others by emerging into the provisional, differentiating medicines and diseases, and broadly understanding Dharma gates to bring forth the bodhicitta, this mind is agitated; in the perfect teaching, contemplating the principle of true reality, double-quelling and double-illuminating, not being empty it is not sunken, and not being provisional it is not agitated—bringing forth such a mind is called the mark of regulation. Regulating the body: in the shared teaching, severing delusions and clarifying the six perfections is taut; in the distinctive teaching, emerging into the provisional to differentiate is loose; the middle way, not relying on the two extremes, is neither loose nor taut. Regulating the breath: in the shared teaching, the life of wisdom entering emptiness is smooth; in the distinctive teaching, entering the provisional is rough; the middle way, not relying on the two extremes, is neither rough nor smooth.