摩訶止觀 5.152

5.152

其人若云：「我觀法相，秖增紛動，善法不明。」當為說止：止是法界平正良田，何法不備？上捨攀緣，即是檀；止體非惡，即是戒；止體不動，即是忍；止無間雜，即是精進；止則決定，即是禪；止法亦無，止者亦無，即是慧；因止會非止非不止，即是方便；一止一切止，即是願；止止愛，止止見，即是力；此止如佛止，無二無別，即是智。止具一切法，即是祕藏。但安於止，何用別修諸法？善巧方便，種種緣喻，令生善根，即是「隨便宜以止安心」也。

If that person says, “When I contemplate the characteristics of phenomena, it only increases flurry and agitation, and good dharmas do not become clear.” One should speak to him of calming: “Calming is the even, upright, and fertile field of the dharmadhātu; what dharma is not fully provided within it? Relinquishing conceptual grasping above is precisely dāna; the essence of calming being non-evil is precisely śīla; the essence of calming being unmoving is precisely kṣānti; calming having no interruption or admixture is precisely vīrya; calming being definitive is precisely dhyāna; the dharma of calming being non-existent and the calmer also being non-existent is precisely prajñā; through calming, according with neither calming nor non-calming is precisely skillful means; one calming being all calmings is precisely vow; calming that stops craving and calming that stops views is precisely power; this calming being like the Buddha's calming, without duality or distinction, is precisely knowledge. Calming is complete with all dharmas, which is precisely the secret treasury. Merely abide in calming—why need one separately cultivate various dharmas?” With skillful means and various causes and parables, causing him to generate roots of goodness, this is precisely “calming the mind by pacifying it in accordance with suitability.”