注維摩詰經 4.50

4.50

[Seng]zhao says: From here below, the meaning of bodhi is fully illuminated. The culmination of the Way is called bodhi; in the Qin language, there are no words to translate it. Bodhi is indeed the true wisdom of formless, correct awakening. Its Way is empty and profound, wonderfully transcending ordinary realms. Hearers have no means to contain it in their hearing; the wise have no means to apply their intellect to it; the eloquent have no means to set forth words for it; the depictor has no means to portray its form. Therefore, as for its being the Way, it is subtle and formless, so it cannot be considered existent; yet its function is ever active, so it cannot be considered non-existent. Hence it can mysteriously illuminate all things without dazzling, and its profound tracks transcend all paths without flattening them; it vast encompasses Heaven and Earth without depending on anything, and subtly delivers the confused multitudes without partiality. It can reach so far as to guide disparate regions, revealing phenomena and accomplishing undertakings; it unfailingly discerns profound mechanisms, without deliberate thought or deliberation. Thus, knowing nothing yet knowing all, doing nothing yet leaving nothing undone—is this not solely the Way of the great awakening of bodhi? This nameless dharma certainly cannot be named by any name. Not knowing how to speak of it, one arbitrarily names it bodhi. How could this unconditioned Way be attained by body or mind? [Dao]sheng says: If one sees that there is a bodhi to be attained, then that is an affective state bound to marks. If one takes marks as an affective state, how could one not thereby give rise to bodily and mental actions? If one seeks bodhi through bodily and mental actions, one's seeking will only stray farther from it.