摩訶止觀 3.100

3.100

所以常途解二諦者，二十三家，家家不同，各各異見；皆引經論，莫知孰是。若言併是，理則無量；若言併非，悉有所據。為此義故，執自非他，雖飲甘露，傷命早夭。經稱文殊、彌勒未悟之時，共諍二諦，兩墮地獄。今世凡情偏執一文，鏗然固著；雖謂為能，恐乖佛旨。如是等人，皆未識隨情三諦。若識此意，聞種種說，即知如來俯逐根情；根情既多，說不一種。此即是隨他意而說三諦也。

Therefore, in the conventional explanations of the two truths, there are twenty-three schools, each school being different and each having a distinct view; all cite sūtras and treatises, so that none knows which is correct. If one says that all are correct, the principles would then be limitless; if one says that all are incorrect, each has its textual basis. For this reason, they cling to their own and reject others; though drinking the nectar (amṛta), they harm their lives and suffer premature death. A sūtra states that when Mañjuśrī and Maitreya were not yet enlightened, they disputed together over the two truths and both fell into hell. Now, ordinary people of the present world rigidly cling to a single passage and adhere to it obstinately; though considering themselves capable, they fearfully run contrary to the Buddha's intent. People such as this do not yet understand the three truths expounded in accord with sentiments. If one understands this intention, then upon hearing diverse teachings, one will know that the Tathāgata accommodates and conforms to the capacities and sentiments of beings; since capacities and sentiments are manifold, the teachings are not of one kind. This is expounding the three truths in accord with the intentions of others.