觀音義疏 1.7

1.7

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.