法界圖記叢髓錄 1.54

1.54

道身章云：若定自古則緣起有性不得自在。所謂緣起者無性，無性者無住，無住者不偏於一，不偏於一者無所不當。問：如是等理豈不自古？答：三乘中先置一法，此法隨緣。一乘不爾，緣即是法，緣外無隨緣之法。既云自古，即知是今緣起故爾。若定住古又定住今，非緣起故。可云緣起法以無性為真性矣。

The Essay on Daoshen states: If it were fixed from antiquity, pratītyasamutpāda would possess an intrinsic nature and could not be sovereign. What is called pratītyasamutpāda is without nature; being without nature is non-abiding; non-abiding is not being biased toward one [extreme]; not being biased toward one [extreme] means there is nowhere it does not fit. Question: Is such a principle not inherently from antiquity? Answer: In the three vehicles, one phenomenon is posited first, and this phenomenon follows conditions. The One Vehicle is not like this: condition is precisely phenomenon, and outside of conditions there is no phenomenon that follows conditions. Since it is said to be from antiquity, one immediately knows it is because of the present pratītyasamutpāda. If it fixedly abided in antiquity, or fixedly abided in the present, it would not be pratītyasamutpāda. It can be said that pratītyasamutpāda phenomena take being without nature as true nature.