摩訶止觀 7.117

7.117

若眼、色具十法界，十法界各有果報勝劣不同；各各修因深淺有異。因果無量，不可窮盡，除却無知，分別法相，無所受著；乃至意法具十法界，分別無著，即合道品除、捨覺分，是名「檀度調伏諸根」。分別眼、色乃至意法無量相貌，未曾差機，傷他善根，自亦不為無量根、塵所傷，即合道品正業、語、命，是名「戒度調伏諸根」。又於十界根、塵若違若順，其心不動，安住假中，能忍成道事，即合道品諸念，是名「忍度調伏諸根」。又分別一切根、塵，若起難心苦心，亦不中退，於生死有勇，即合道品精進，是名「進度調伏諸根」。又分別一切根塵，心不壞亂，不動不僻，即合道品諸定，是名「禪度調伏諸根」。又分別一切根、塵，道種智力授藥當宜，方便善巧，亦無染著，即合道品諸慧，是名「智度調伏諸根」。此則別教調伏諸根滿足六度。

If the eye and form are endowed with the ten dharmadhātus, the ten dharmadhātus each have karmic retributions superior or inferior and not the same; the causes practiced by each differ in depth and shallowness. Causes and effects are immeasurable and cannot be exhausted. Removing ignorance, one discerns the characteristics of phenomena without grasping or clinging; so too, up to mind and phenomena being endowed with the ten dharmadhātus, discerning without clinging. This corresponds to the limbs of awakening of elimination and renunciation within the factors of the path: this is called "taming the sense faculties through the pāramitā of giving." Discerning the immeasurable aspects of the eye and form up to mind and phenomena, never mistaking the capacities [of beings] or harming their wholesome roots, while oneself is also not harmed by the immeasurable faculties and objects. This corresponds to right action, speech, and livelihood within the factors of the path: this is called "taming the sense faculties through the pāramitā of discipline." Again, regarding the faculties and objects of the ten realms, whether discordant or compliant, the mind is unmoving, abiding peacefully within the provisional, able to endure for the sake of accomplishing the deeds of the path. This corresponds to the various mindfulnesses within the factors of the path: this is called "taming the sense faculties through the pāramitā of patience." Again, discerning all faculties and objects, even if feelings of hardship and suffering arise, one does not retreat halfway, possessing courage regarding birth and death. This corresponds to diligence within the factors of the path: this is called "taming the sense faculties through the pāramitā of vigor." Again, discerning all faculties and objects, the mind is neither ruined nor disturbed, neither wavering nor deflected. This corresponds to the various concentrations within the factors of the path: this is called "taming the sense faculties through the pāramitā of dhyāna." Again, discerning all faculties and objects, with the power of the knowledge of the aspects of the path (mārgākārajñatā) one administers medicine as appropriate with skillful means, also without defilement or clinging. This corresponds to the various wisdoms within the factors of the path: this is called "taming the sense faculties through the pāramitā of wisdom." This is taming the sense faculties and fulfilling the six pāramitās according to the distinctive teaching.