肇論 1.37

1.37

答曰：用即寂、寂即用，用寂體一，同出而異名；更無無用之寂而主於用也。是以智彌昧，照逾明；神彌靜，應逾動。豈曰明昧動靜之異哉？故《成具》云：「不為而過為。」《寶積》曰：「無心無識，無不覺知。」斯則窮神盡智，極象外之談也。即之明文，聖心可知矣。

I reply: Function is quiescence, and quiescence is function; function and quiescence are one in substance, issuing from the same origin but with different names. There is no separate quiescence devoid of function that governs function. Therefore, the more obscured the wisdom, the brighter the illumination; the more still the spirit, the more active the response. How could there be a difference between brightness and obscurity, motion and rest? Hence the Chengju jing says: 'Without acting, he excessively acts.' The Ba 積 [Baoji jing] says: 'Without mind and without consciousness, there is nothing not perceived and known.' This reaches the utmost of the spirit and exhausts wisdom; it is discourse that reaches beyond forms. Looking to these clear texts, the sage's mind may be known.