注維摩詰經 9.110

9.110

[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.