摩訶止觀 6.124

6.124

當知止觀為益眾生，隨根增減，既得為十，亦得為恒河沙佛法也。譬如神農甞草立方，或一藥、二藥乃至十藥為方，眾多藥為方；為病立方，非無因緣。入假菩薩亦復如是，知諸法門，一法、二法至無量法；或為一病，或為兼病。又如諸藥，皮肉汁果、根莖枝葉各各如是。山海水陸、四方土地各有所出。採掘乾濕，各各有時。又知諸藥各有所治。入假菩薩知眾生根，識所宜法，亦復如是。知此一一法乃至多法是其樂欲；知彼一法、二法，非其樂欲。知此一法、二法是其便宜、非其便宜；是對治、非對治；是入第一義、非入第一義，皆審識之。

One should know that calming and contemplation benefit sentient beings by increasing or decreasing in accordance with their faculties; just as they can be ten, so too can they be Buddha-dharmas as numerous as the sands of the Ganges. For example, when Shennong tasted herbs and formulated prescriptions, he made prescriptions with one medicinal ingredient, two medicinal ingredients, up to ten medicinal ingredients, or numerous medicinal ingredients; he formulated prescriptions for illnesses, not without cause and condition. The bodhisattva who enters the provisional is also like this, knowing all Dharma doors—one dharma, two dharmas, up to immeasurable dharmas; whether for a single illness or for combined illnesses. Furthermore, just as all medicines have bark, flesh, juice, fruit, roots, stalks, branches, and leaves, each being as such; mountains, seas, land, and water, each of the four directions and lands produces its own; harvesting, digging, dry, and moist, each has its proper season; and one also knows that all medicines have their specific treatments. The bodhisattva who enters the provisional knows the faculties of sentient beings and recognizes the suitable dharmas, which is also like this. He knows that this single dharma or many dharmas are what they desire and enjoy; he knows that that single dharma or two dharmas are not what they desire and enjoy. He carefully recognizes whether this single dharma or two dharmas are their benefit or not their benefit; whether they are an antidote or not an antidote; whether they lead into the primary truth or do not lead into the primary truth.