修習止觀坐禪法要 1.182

1.182

夫止觀何為也？導萬法之理而復於實際者也。實際者何也？性之本也。物之所以不能復者，昏與動使之然也。照昏者謂之明，駐動者謂之靜；明與靜，止觀之體也。在因謂之止觀，在果謂之智定。因謂之行，果謂之成。行者行此者也，成者證此者也。原夫聖人有以見惑足以喪志，動足以失方；於是乎止而觀之，靜而明之。使其動而能靜，靜而能明。因相待以成法，即絕待以照本。立大車以御正，乘大事而總權，消息乎不二之場，鼓舞於說三之域。至微以盡性，至賾以體神。語其近則一毫之善可通也，語其遠則重玄之門可闚也。用至圓以圓之，物無偏也；用至實以實之，物無妄也。聖人舉其言所以示也，廣其目所以告也。優而柔之使自求之，擬而議之使自至之。此《止觀》所由作也。

Now, what is calming and contemplation for? It guides the principle of the myriad phenomena to return to the limit of reality. What is the limit of reality? It is the origin of the nature. That which causes things to be unable to return is torpor and agitation. That which illumines torpor is called brightness; that which halts agitation is called stillness. Brightness and stillness are the essence of calming and contemplation. In the cause, they are called calming and contemplation; in the fruit, they are called wisdom and concentration. The cause is called practice; the fruit is called accomplishment. The practitioner practices this; the accomplished realizes this. In tracing the origin, the sage saw that delusion is sufficient to destroy resolve and agitation is sufficient to lose direction; thereupon, he calmed and contemplated it, stilled and illumined it, causing agitation to be able to become still, and stillness to be able to become bright. Relying on mutual relativity to form dharma, he immediately transcended relativity to illumine the origin. He set up the great cart to steer what is correct; he mounted the great enterprise to integrate the provisional. He adjusted and balanced within the arena of non-duality, and stirred and stimulated within the realm of expounding the three. Going to the utmost subtlety, he exhausted the nature; penetrating to the utmost profundity, he embodied the spirit. Speaking of what is near, a single hair's breadth of goodness can penetrate it; speaking of what is distant, the gateway of profound mystery can be peered into. Using the utmost perfection to make things perfect, things have no bias; using the utmost reality to make things real, things have no falsehood. The sage cited these words in order to show it, and broadened these headings in order to inform about it. Cultivating gently and patiently so that they seek it themselves; planning and discussing so that they arrive at it themselves. This is why the Calming and Contemplation was composed.