肇論新疏 2.397

2.397

故知變即無相、無相即變。群情不同，故教跡有異耳。考之玄籍、本之聖意，豈復真偽殊心、空有異照耶？

Thus we know that change is precisely animitta, and animitta is precisely change. Because the dispositions of beings are not the same, the pedagogical traces have differences, that is all. Investigating the profound scriptures and tracing back to the sage intention, how could there be different minds for the real and the provisional, or distinct illuminations of emptiness and existence?