摩訶止觀 7.14

7.14

復次，約橫別論通塞者，如《大品經》云「有菩薩從初發心即與薩婆若相應」者，與空相應也。若初未相應，當用諦、緣、度檢一一心。若有三塞，破之令通；若有三通，養令成就，得過三百由旬。又云：「有菩薩從初發心即能遊戲神通、淨佛國土。」此是出假之意。若初發心修假，亦用諦、緣、度檢一一心，破塞養通，過四百由旬。又云：「有菩薩從初發心即能坐道場成正覺。」此即中意。若初發心修中，亦用諦、緣、度檢一一心，破塞養通，過五百由旬也。

Furthermore, explaining obstruction and opening distinctly in terms of the horizontal: as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, "There are bodhisattvas who, from their initial resolve, are immediately consonant with sarvajñā"—this is consonance with emptiness. If initially one is not consonant, one should use the truths, links, and perfections to examine each and every mind. If there are the three obstructions, break them to make them open; if there are the three openings, nurture them to bring them to completion, and one can surpass the three hundred yojanas. It also says: "There are bodhisattvas who, from their initial resolve, are able to play with supernormal powers and purify Buddha lands." This is the meaning of emerging into provisionality. If from initial resolve one cultivates provisionality, one also uses the truths, links, and perfections to examine each and every mind, breaking obstruction and nurturing opening, surpassing the four hundred yojanas. It also says: "There are bodhisattvas who, from their initial resolve, are able to sit in the bodhimaṇḍa and attain perfect awakening." This is the meaning of the middle. If from initial resolve one cultivates the middle, one also uses the truths, links, and perfections to examine each and every mind, breaking obstruction and nurturing opening, surpassing the five hundred yojanas.