摩訶止觀 1.75

1.75

又五緣、五復次者，菩提心是諸行本，論舉種種行，蓋枝本之異耳；四三昧是通修，念佛是別修，蓋通別之異耳；勝報備說「依正」、「習果」、「報果」，跋致偏舉「習果」入位之相，蓋雙隻之異耳；除經論疑滯者，經論是起疑執處，拔弟子惡邪者是起過人，人處異耳；「本末究竟等」與「第一義」名同易見所以不異，是為義同。

Furthermore, regarding the five conditions and five repetitions: the bodhicitta is the root of all practices, whereas the treatise presents various practices—these are simply the difference between the branches and the root. The four samādhis are universal cultivation, while mindfulness of the Buddha is specific cultivation—this is simply the difference between universal and specific. The superior retributions fully state the "objective and subjective [environments]," the "concordant effect," and the "retribution effect," whereas the stage of non-retrogression selectively raises the marks of entering the stages through the "concordant effect"—this is simply the difference between paired and single. Eliminating doubts and impediments concerning the sūtras and treatises addresses the locus where doubtful attachments arise, whereas pulling disciples out of evil heresies addresses the persons who give rise to faults—this is simply the difference between persons and locus. "The ultimate equality of beginning and end" is identical in name to the "paramārtha," being readily apparent, and so is not distinct; this is identity in meaning.