注維摩詰經 9.110

9.110

肇曰：有為雖偽，捨之則大業不成；無為雖實，住之則慧心不明。是以菩薩不盡有為故德無不就，不住無為故道無不覆。至能出生入死、遇物斯乘，在淨而淨不以為欣、處穢而穢不以為戚，應彼而動，於我無為。此諸佛平等不思議之道也。夫不思議道，必出乎盡不盡門。彼菩薩聞佛事平等不可思議，所以請法。故佛開此二門，示其不思議無閡之道也。生曰：此土有苦，是有為也。彼土無苦，是無為也。若縛在欲盡有為住無為者，蓋是此土患苦之情，非彼土然也。然則寄還彼土，以明法實得祛此縛矣。

[Seng]zhao says: Although the conditioned is spurious, if one discards it, the great enterprise cannot be accomplished; although the unconditioned is real, if one dwells in it, the mind of wisdom will not be bright. Therefore, because the bodhisattva does not exhaust the conditioned, there is no virtue he does not accomplish; because he does not dwell in the unconditioned, there is no way he does not cover. He even goes so far as to emerge from and enter into birth and death, mounting whatever object he encounters; abiding in purity, he is pure without taking delight in it; dwelling in defilement, he is defiled without taking sorrow in it. Moving in response to others, within oneself there is non-action (*wuwei*). This is the equal, inconceivable Way of the various Buddhas. The inconceivable Way must emerge from the gateway of the exhaustible and inexhaustible. Those bodhisattvas heard that the Buddha's works are equal and inconceivable, which is why they requested the Dharma. Thus the Buddha opened these two gateways to show them the inconceivable and unobstructed Way. [Dao]sheng says: In this land there is suffering, which is the conditioned; in that land there is no suffering, which is the unconditioned. If bondage lies in the desire to exhaust the conditioned and dwell in the unconditioned, that is the sentiment of dreading suffering in this land, not how it is in that land. Thus, lodging it in the return to that land clarifies that the reality of the Dharma can dispel this bondage.