摩訶止觀 8.127

8.127

又觀此病雖即空寂，是諸眾生不純因空而得度脫，當識空、病種種法門。聲聞二乘以不識故，隨無明無知流沒變易海，不能分別諸病差品，是故佛法不得現前，眾生淨土皆不成就。為是義故，即起慈悲拔無知苦、與道種智分別之樂。是名有疾菩薩能以假觀調伏其心。心調伏故，實疾除愈。以慈悲故，權病則生，生方便土，觀方便人猶如一子。其子病故，父母亦病，因以身疾慰喻其子；子無知愈，父母亦愈。是名「別教慰喻有疾菩薩」。

Furthermore, one contemplates that although this illness is identical with empty quiescence, these sentient beings cannot be delivered purely through emptiness; one must recognize the diverse Dharma gates of emptiness and illness. Because the two vehicles of śrāvakas and pratyekabuddhas do not recognize them, they drift along the flow of avidyā and nescience and sink into the ocean of transformational [birth and death], unable to discern the diverse grades of illnesses; therefore, the Buddha-Dharma cannot manifest before them, and neither sentient beings nor pure lands are brought to completion. For this reason, [the bodhisattva] gives rise to loving-kindness and compassion to uproot the suffering of nescience and bestow the joy of the discernment of the cognition of the paths. This is an ill bodhisattva capable of subduing their mind through the contemplation of the provisional. Because the mind is subdued, the actual illness is cured. Out of loving-kindness and compassion, an expedient illness then arises: being born into the land of expedients, the bodhisattva regards the people of expedients as their only child. Because the child is ill, the parents are also ill; thus, by means of their own physical illness, they console and comfort the child. When the child's nescience is cured, the parents are also cured. This is called "consoling and comforting the ill bodhisattva according to the distinctive teaching."