摩訶止觀 5.169

5.169

若一向作解者，佛何故種種說耶？天不常晴，醫不專散，食不恒飯；世間尚不爾，況出世耶？今隨根、隨病迴轉，自行、化他有六十四。若就三番止觀，則三百八十四。又一心止觀，復有六十四，合五百一十二。三悉檀是世間安心，世醫所治，差已復生；一悉檀是出世安心，如來所治，畢竟不發。世、出世法互相成顯。若離三諦，無安心處；若離止觀，無安心法。若心安於諦，一句即足；如其不安，巧用方便令心得安。一目之羅不能得鳥；得鳥者，羅之一目耳。眾生心行各各不同；或多人同一心行，或一人多種心行。如為一人，眾多亦然；如為多人，一人亦然。須廣施法網之目，捕心行之鳥耳。

If one takes a one-sided understanding, why did the Buddha teach in diverse ways? Heaven is not always sunny, physicians do not exclusively use powders, and food is not constantly rice; this is not even so in worldly matters, how much less in the supramundane? Now, in turning according to dispositions and diseases, self-cultivation and converting others comprise sixty-four. In terms of the three kinds of calming and contemplation, there are three hundred and eighty-four. Furthermore, single-mind calming and contemplation has another sixty-four, combining to five hundred and twelve. The three siddhāntas are worldly ways of settling the mind, treated by worldly physicians, which recur after recovery; the one siddhānta is the supramundane settling of the mind, treated by the Tathāgata, which ultimately never recurs. Worldly and supramundane dharmas mutually complete and illuminate each other. If separated from the three truths, there is no place to settle the mind; if separated from calming and contemplation, there is no dharma to settle the mind. If the mind is settled in the truth, a single phrase is sufficient; if it is not settled, skillfully employ expedient means to make the mind settled. A net of a single mesh cannot catch a bird; what catches the bird is just one mesh of the net. The mental activities of sentient beings are each different: either many persons share the same mental activity, or one person has multiple kinds of mental activity. As it is for one person, so it is for many; as it is for many, so it is for one. One must spread wide the meshes of the Dharma net to catch the bird of mental activity.