摩訶止觀 7.119

7.119

又「具足修」者，觀於眼根，捨二邊漏，名為「檀」；眼根不為二邊所傷，名為「尸」；眼根寂滅，不為二邊所動，名為「羼提」；眼根及識自然流入薩婆若海，名為「精進」；觀眼實性，名為「上定」；以一切種智照眼中道，名為「智慧」。是為眼根具足無減修。無減故，了了分明見眼法界；乃至彼意根，於諸如來常，具足無減修，了了分明知。於一一根，即空、即假、即中，三觀一心，名「無減修」。證慧眼、法眼、佛眼，一心中得，名「了了見」。皆如上說。根既如此，塵亦復然；一切諸法亦復如是。是為圓教調伏諸根滿足六度。此則究竟調伏，究竟滿足；如是助道，助究竟道。當知六度遍能調伏一切諸根也。

Again, "cultivated fully": contemplating the eye faculty, relinquishing the outflows of the two extremes, is called "dāna"; the eye faculty not being harmed by the two extremes is called "śīla"; the eye faculty being quiescent and not moved by the two extremes is called "kṣānti"; the eye faculty and consciousness naturally flowing into the ocean of sarvajñā is called "vigor"; contemplating the true nature of the eye is called "supreme concentration"; illuminating the middle way of the eye with sarvākārajñatā is called "wisdom." This is cultivating the eye faculty fully and without decrease. Because there is no decrease, one clearly and distinctly sees the dharmadhātu of the eye; so too up to that mind faculty, which is in the Tathāgatas eternal, cultivated fully without decrease, clearly and distinctly known. For each and every faculty, being identical to emptiness, identical to the provisional, and identical to the middle—the threefold contemplation in a single thought-moment—is called "cultivated without decrease." Realizing the wisdom-eye, the Dharma-eye, and the Buddha-eye, obtained within a single thought-moment, is called "clearly seen." All are as explained above. Since the faculties are like this, the objects are also like this; all phenomena are also like this. This is taming the sense faculties and fulfilling the six pāramitās according to the perfect teaching. This is ultimate taming and ultimate fulfillment; such aiding of the path aids the ultimate path. One should know that the six pāramitās are universally able to tame all the sense faculties.