摩訶止觀 6.145

6.145

別教之人，十住心後，十行之位，修假方便。何以故？入理般若名為「住」；住生功德名為「行」云云。下根也。十住初心即能入假，已得無漏，一受不退即能出用，何須至十行方起大悲？中根也云云。又別教初心不愚於法，達解一切功德猶如幻化，於名字不滯而修方便，具五因緣以益眾生，上根也。

A practitioner of the distinctive teaching cultivates the expedients of the provisional in the stages of the ten practices after the mind of the ten abodes. Why so? Prajñā entering principle is called 'abode'; the merits born of the abode are called 'practices', and so forth. This is the inferior capacity. At the very initial mind of the ten abodes, one is already able to enter the provisional; having already attained the untainted, receiving it once without regression, one can immediately step forth into function—why must one wait until the ten practices to give rise to great compassion? This is the middling capacity, and so forth. Furthermore, the initial mind of the distinctive teaching is not deluded regarding phenomena: understanding that all merits are like illusions and transformations, not stagnating in mere names, one cultivates expedients and is complete with the five causes and conditions to benefit sentient beings; this is the superior capacity.