摩訶止觀 5.151

5.151

其人若云：「我樂息心，默已復默，損之又損之，遂至於無為。不樂分別，坐馳無益。」此則法行根性，當為說止：汝勿外尋，但內守一；攀覺流動皆從妄生。如旋火輪，輟手則息；洪波鼓怒，風靜則澄。《淨名》云：「何謂攀緣？謂緣三界。何謂息攀緣？謂心無所得。」《瑞應》云：「其得一心者，則萬邪滅矣。」龍樹云：「實法不顛倒，念想觀已除，言語法皆滅。無量眾罪除，清淨心常一。如是尊妙人，則能見般若。」夫山中幽寂，神仙所讚；況涅槃澄淨，賢聖尊崇。《佛話經》云：「比丘在聚，身口精勤，諸佛咸憂；比丘在山，息事安臥，諸佛皆喜。」況復結跏束手，緘脣結舌，思惟寂相；心源一止，法界同寂，豈非要道？唯此為貴，餘不能及！善巧方便，種種因緣，種種譬喻，廣讚於止發悅其心。是名「隨樂欲以止安心」。

If that person says, “I delight in quieting the mind, being silent and yet more silent, diminishing it and diminishing it further, thereby reaching non-action. I take no delight in analytical differentiation; sitting while thoughts gallop brings no benefit.” This, then, is a person of the Dharma-practice type. One should speak to him of calming: “Do not seek outwardly; just guard the one internally. Conceptual graspings and wandering thoughts all arise from falsity. It is like a whirling firebrand: if you stop your hand, it ceases; like towering waves surging in fury: if the wind is stilled, they become clear. The Vimalakīrtinirdeśa says: ‘What is called conceptual grasping? It means grasping at the three realms. What is called ceasing conceptual grasping? It means that the mind attains nothing.’ The Ruing jing says: ‘When one attains a single mind, the ten thousand evils are destroyed.’ Nāgārjuna says: ‘Real phenomena are not inverted; ideation and contemplation are already eliminated; the phenomena of speech are all extinguished. Immeasurable multitudes of offenses are eliminated; the pure mind is constantly unified. Such a revered and wondrous person is then able to see prajñā.’ Now, the deep tranquility of the mountains is praised by immortals; how much more so the pristine purity of nirvāṇa, venerated by the worthy and the noble! The Fo hua jing says: ‘When a monk resides in an assembly, diligent in body and speech, the Buddhas are all sorrowful; when a monk resides in the mountains, resting from affairs and sleeping peacefully, the Buddhas all rejoice.’ How much more so cross-legged with hands gathered, lips sealed and tongue folded, contemplating the characteristic of tranquility: once the source of the mind is stilled, the dharmadhātu is equally tranquil. How could this not be the essential path? Only this is precious; other things cannot compare!” With skillful means, various causes and conditions, and various parables, one extensively praises calming, causing his mind to rejoice. This is called “calming the mind by pacifying it in accordance with inclination.”