法界圖記叢髓錄 2.47

2.47

道身章云：一乘緣起法非情所及，雖非情及而不遠求，反情即是。問：反情方便云何？答：方便無量。而其要者，隨所見處不著心，為是隨所聞法不取如文，即能解其所由，又解法實相。問：此言何耶？答：凡聖言起皆機緣之所由，謂教是良藥，能治生病。若以生可治則以生，若以不生可治則以不生。若法定是生不生者，以生為是、不生即非。不生為是，生則非是其法，不在於生不生，故能以生不生治病無障。

The Daoshen zhang says: 'The pratītyasamutpāda phenomena of the One Vehicle are beyond the reach of ordinary sentiment. Although they are not reached by sentiment, one does not seek them far away; reversing sentiment is precisely it.' Question: 'What is the upāya for reversing sentiment?' Answer: 'The upāyas are immeasurable. Yet their essential point is that wherever one sees, one does not attach one's mind; because of this, wherever one hears the Dharma, one does not grasp it literally as in the texts. One is then able to understand its reason, and also understand the true mark of phenomena.' Question: 'What does this mean?' Answer: 'The arising of the words of both ordinary beings and nobles is entirely due to the capacities and conditions [of beings]. That is, the teachings are good medicine, able to cure the sickness of birth. If it can be cured by birth, then [the Buddha] uses birth; if it can be cured by non-birth, then he uses non-birth. If phenomena were determinately birth or non-birth, then taking birth as right would make non-birth wrong, and taking non-birth as right would make birth wrong. Phenomena do not consist in birth or non-birth; therefore, being able to cure sickness through birth or non-birth is without obstruction.'