摩訶止觀 6.131

6.131

○三、應病授藥者，既知苦集之病，又識道滅之藥。若眾生無出世機，根性薄弱不堪深化，但授世藥。如孔丘、姬旦，制君臣，定父子，故敬上愛下，世間大治。禮律節度，尊卑有序，此扶於戒也；樂以和心，移風易俗，此扶於定；先王至德要道，此扶於慧。元古混沌，未宜出世；邊表根性，不感佛興。我遣三聖化彼真丹；禮義前開，大小乘經然後可信。真丹既然，十方亦爾，故前用世法而授與之云云。

Third, regarding dispensing medicine in response to illness: having known the illness of suffering and origin, one also recognizes the medicine of the path and cessation. If sentient beings lack the capacity for leaving the world, and their faculties and dispositions are weak and unable to bear profound transformation, one merely dispenses worldly medicine to them. For example, Kong Qiu and Ji Dan regulated rulers and ministers and determined fathers and sons, so that the superior were respected and the inferior were loved, and the world was greatly ordered. Rituals, regulations, and moderation maintained order between high and low—this supports morality. Music harmonizes minds and transforms manners and customs—this supports samādhi. The utmost virtue and essential path of the former kings—this supports wisdom. In primordial chaos, it was not yet suitable to leave the world; with the faculties and dispositions of peripheral regions, they could not induce the arising of a Buddha. I dispatched the three sages to transform that land of Cīnasthāna; with ritual and righteousness first unfolded, the Mahāyāna and Hīnayāna sūtras could then be believed. Since it is so for Cīnasthāna, it is also thus for the ten directions. Therefore, worldly methods were first used and dispensed to them, and so forth.