摩訶止觀 6.165

6.165

通教二乘偏用體法入真；菩薩慈悲入假；唯佛俱照，道觀雙流，異於弟子，亦假設第三觀，亦無別理異於真諦。開善所執「佛果不出二諦外」，即此義也。雖無別理，而得有真，如幻如化，不生不滅，中道之名。亦得有中道之義者，佛滿字門，通通、通別。鈍根止能通通，不能通別，故此教得有別接之義。利者被接，更用中道；不被接者不須第三觀。別接義，如顯體中說云云。

In the shared teaching, the two vehicles exclusively use the embodiment of phenomena to enter the true; the bodhisattva enters the provisional through compassion; the Buddha alone illuminates both, with path and contemplation flowing together, differing from the disciples, and hypothetically sets up a third contemplation; yet there is also no separate principle different from the true truth. The view maintained by Master Kaishan that 'the Buddha fruit does not exceed the two truths' is precisely this meaning. Although there is no separate principle, it still admits the name 'middle way' as being true, like illusions and transformations, neither arising nor ceasing. That it also admits the meaning of the middle way is because the Buddha's gate of full syllables connects the shared to the shared, and connects the shared to the distinctive. Those of dull capacities are only able to connect the shared to the shared and cannot connect the shared to the distinctive; hence this teaching can have the meaning of distinctive interception. The sharp are intercepted and additionally employ the middle way; those not intercepted do not require the third contemplation. The meaning of distinctive interception is as explained in 'Manifesting the Essence', and so forth.