摩訶止觀 7.147

7.147

別教惑斷智位，二乘聾啞非其境界，故名為「別」。一往望《攝論》、《華嚴》所明地位，即是其義。但別義多途，赴機異說：橫則四門不同，竪則階降深淺，不可定執一經而相是非。又菩薩或造通論釋經，或造別論釋經。如龍樹作千部論；天親及諸菩薩論復何量？度此者少，那得苦專一意，非撥餘門？若苟且抑揚，失佛方便，自招毀損；欲望通途，翻成哽塞。

In the distinctive teaching, the stages of severing delusions and of wisdom are deaf and dumb to the two vehicles and not their realm; hence it is called "distinctive". Looking summarily at the stages clarified in the Mahāyānasaṃgraha and the Avataṃsaka, this is precisely their meaning. But the distinctive meaning has many pathways, with different explanations according with capacities: horizontally, the four gates are not the same; vertically, the grades are deep or shallow; one must not rigidly cling to a single sūtra and judge right and wrong among them. Moreover, bodhisattvas have composed general treatises to explain sūtras, or composed distinctive treatises to explain sūtras. Just as Nāgārjuna wrote a thousand treatises, how could Vasubandhu and the various bodhisattvas' treatises be measured? Those who fathom this are few; how could one bitterly specialize in a single view and reject the other gates? If one carelessly disparages and extols, losing the Buddha's skilful means, one brings ruin upon oneself; wishing for an open path, it turns into an obstruction instead.