觀音義疏 1.7

1.7

又如《勝鬘經》云：「如來色無盡，智慧亦復然，一切法常住。」又，《大品經》云：「一切法趣意，是趣不過。」意為法界，意則非盡、非無盡。如是無盡，例如非常、非無常，是乃為常。又，《淨名》云：「法若盡、若不盡，皆是無盡相。無盡相即是空，空則無有盡與不盡，故知非盡、非無盡是真無盡義。」又，《大品經》云：「癡如虛空不可盡，乃至老、死如虛空不可盡，色不可盡，乃至識不可盡。」如此等經皆約中道之理以名無盡，通達空假中三諦之法不可盡，故名無盡意菩薩，亦名無盡心智識、色、受、想、行等義，不可說不可說，不能具載。

Furthermore, as the Śrīmālādevī Sūtra says: "The Tathāgata's form is inexhaustible, wisdom is likewise so, and all dharmas are permanently abiding." Furthermore, the Dapin jing says: "All dharmas tend toward mind, and this tendency does not exceed it." The mind is the dharma realm; the mind is neither exhaustible nor inexhaustible. Such inexhaustibility is analogous to being neither permanent nor impermanent, which is true permanence. Furthermore, the Jingming jing says: "Whether dharmas are exhaustible or inexhaustible, both are the mark of inexhaustibility. The mark of inexhaustibility is itself emptiness, and in emptiness there is neither exhaustibility nor non-exhaustibility. Therefore, know that being neither exhaustible nor inexhaustible is the true meaning of inexhaustible." Furthermore, the Dapin jing says: "Delusion, like empty space, cannot be exhausted; up to old age and death, like empty space, cannot be exhausted; form cannot be exhausted, up to consciousness cannot be exhausted." Sūtras such as these all rely on the principle of the middle way to designate inexhaustibility: completely penetrating the dharmas of the three truths—emptiness, conventionality, and the middle—cannot be exhausted; therefore he is named the Bodhisattva Akṣayamati. It also signifies the inexhaustibility of the mind, wisdom, consciousness, form, sensation, perception, formations, and so forth, which is ineffable and ineffable, and cannot be recorded in full.