摩訶止觀 6.125

6.125

欲治一病，一藥即足；欲為大醫，遍須諸藥。二乘治惑，一法即足；菩薩大誓，須一切知。又如大地產藥而分劑作方；如大河水分劑升合，不過不減。法藥亦爾，於一寂定開無量止；於一大慧開無量觀，皆實不虛。又如眾生病緣種種不同；諸病苦痛種種不同；諸藥方治種種不同；病差因緣種種不同。湯飲吐下，針炙丸散，得差之緣亦復非一。入假菩薩亦如是，知一切眾生見思煩惱集不同，是知集；知一切眾生善惡苦果不同，是知苦；知一切法門，是知道；知一切眾生入證不同，是知滅。種種四諦，入假菩薩無不遍知。

If one wishes to treat one illness, one medicine is sufficient; if one wishes to be a great physician, one universally requires all medicines. When the two vehicles treat afflictions, a single dharma is sufficient; for the bodhisattva's great vow, one must know everything. Furthermore, it is like the great earth producing medicines and measuring out doses to make prescriptions; like measuring out pints and gills of water from a great river, without exceeding or falling short. The Dharma medicine is also like this: from a single quiescent samādhi, immeasurable calms are unfolded; from a single great wisdom, immeasurable contemplations are unfolded—all of which are real and not vain. Furthermore, just as the conditions of sentient beings' illnesses are diverse; the sufferings and pains of illnesses are diverse; the medicinal prescriptions and treatments are diverse; and the conditions for recovery from illnesses are diverse; decoctions, emetics, purges, acupuncture, moxibustion, pills, and powders—the conditions for achieving recovery are also not one. The bodhisattva who enters the provisional is also like this: knowing that all sentient beings have different accumulations of the afflictions of view and thought is knowing origin; knowing that all sentient beings have different suffering fruits of good and evil is knowing suffering; knowing all Dharma doors is knowing the path; knowing that all sentient beings have different entries into realization is knowing cessation. Regarding the diverse four truths, there is nothing that the bodhisattva who enters the provisional does not know completely.