摩訶止觀 4.194

4.194

此二十五法，通為一切禪、慧方便。諸觀不同，故方便亦轉。譬如曲弄既別，調絃亦別。若細分別，則有無量方便。文繁不載，可以意得。今用此二十五法為定外方便，亦名「遠方便」。因是調心，豁然見理。見理之時，誰論內外？豈有遠近？《大品》云：「非內觀得是智慧；非外觀、非內外觀；不離外觀、不離內觀及內外觀；亦不以無觀，得是智慧。」今且約此明外方便也。然不可定執而生是非。若解此意，沈浮得所，內外俱成方便；若不得意，俱非方便也。

These twenty-five practices are common expedients for all dhyāna and wisdom. Because the various contemplations differ, their expedients also vary accordingly, just as different musical airs require different tuning of the strings. If one were to distinguish them in detail, there would be limitless expedients. Because the text would be voluminous, they are not recorded here, but they may be grasped implicitly. Here we use these twenty-five practices as expedients external to concentration, also called "distant expedients." By tuning the mind through these, one suddenly realizes the principle. At the moment one sees the principle, who speaks of internal or external? How could there be distant or near? The Mahāprajñāpāramitā-sūtra says: "It is not by internal contemplation that one attains this wisdom; nor by external contemplation, nor by internal-and-external contemplation; yet it is not apart from external contemplation, nor apart from internal contemplation and internal-and-external contemplation; nor is it by absence of contemplation that one attains this wisdom." Here we have temporarily explained the external expedients in terms of this. Yet one must not cling rigidly to them and give rise to right and wrong. If one understands this meaning, sinking and floating each find their proper place, and both internal and external become expedients. If one fails to grasp the meaning, neither is an expedient.