般若波羅蜜多心經幽贊 1.18

1.18

所言「行」者，勝空者言，若依世俗，欲證出世無分別智，無倒觀空，要學能遣一切所緣聞、思慧等，學照空者即名為行。若依勝義，由無所得、無分別故，都無所行，是名為行。《無垢稱》說，不行是菩提，無憶念故。《大經》亦言，不見行，不見不行，無自性故。今言行者，都無所行，是名為行，非有行義。或有密取餘義釋言，若無所行、無所不行，是則為行；若有所行、有所不行，非為行也。

Regarding the word 'coursing' (caryā): Those who champion emptiness say: If according to the conventional, wishing to realize supramundane non-conceptual gnosis and non-erroneously contemplate emptiness, one must train in the wisdoms arisen from hearing, reflection, and so forth that can dismiss all objective supports; training in illuminating emptiness is precisely named 'coursing'. If according to the ultimate truth, because of having nothing to obtain and being non-conceptual, there is nothing at all to course in; this is named 'coursing'. The Vimalakīrtinirdeśa says: 'Non-coursing is bodhi, because of absence of recollective thought.' The Greater Sūtra also says: 'One does not perceive coursing; one does not perceive non-coursing; because of having no intrinsic nature.' Here, stating 'coursing' means that having nothing at all to course in is named 'coursing'; it does not mean there is actual coursing. Or, some secretly adopt another meaning and explain: 'If there is nothing coursed in and nothing not coursed in, this is coursing; if there is something coursed in and something not coursed in, it is not coursing.'