肇論 1.79

1.79

有名曰：萬累滋彰，本於妄想；妄想既祛，則萬累都息。二乘得盡智、菩薩得無生智，是時妄想都盡，結縛永除；結縛既除，則心無為；心既無為，理無餘翳。經曰：「是諸聖智，不相違背。不出不在，其實俱空。」又曰：「無為大道，平等不二。」既曰無二，則不容心異。不體則已，體應窮微。而曰「體而未盡」，是所未悟也。

The Named said: The ten thousand entanglements multiply and flourish, rooted in delusive conceptualization. Once delusive conceptualization is expelled, the ten thousand entanglements completely cease. When the dviyāna attain the knowledge of exhaustion and the bodhisattva attains the knowledge of non-arising, at that time delusive conceptualizations are entirely exhausted and the fetters are forever removed. Once the fetters are removed, the mind is asaṃskṛta; once the mind is asaṃskṛta, principle is without remaining obscurity. A sūtra says: 'These noble wisdoms do not contradict one another; they neither emerge nor abide, and in reality are both empty.' It also says: 'The Great Way of the asaṃskṛta is impartial and non-dual.' Since it is said to be non-dual, it does not admit of difference of mind. If one does not embody it, that is the end of it; if one embodies it, one should fathom its subtlety. Yet to say 'embodying it while not having exhausted it'—this is what I have not understood.