肇論 1.85

1.85

無名曰：經稱「聖人無為而無所不為。」無為，故雖動而常寂；無所不為，故雖寂而常動。雖寂而常動，故物莫能一；雖動而常寂，故物莫能二。物莫能二，故逾動逾寂；物莫能一，故逾寂逾動。所以為即無為、無為即為，動寂雖殊而莫之可異也。《道行》曰：「心亦不有亦不無。」不有者，不若有心之有；不無者，不若無心之無。何者？有心，則眾庶是也；無心，則太虛是也。眾庶止於妄想，太虛絕於靈照；豈可止於妄想、絕於靈照，標其神道而語聖心者乎？是以聖心不有，不可謂之無；聖心不無，不可謂之有。不有，故心想都滅；不無；故理無不契。理無不契，故萬德斯弘；心想都滅，故功成非我。所以應化無方，未嘗有為；寂然不動，未嘗不為。經曰：「心無所行，無所不行。」信矣。儒僮曰：「昔我於無數劫，國財身命施人無數；以妄想心施，非為施也。今以無生心，五華施佛，始名施耳。」又空行菩薩入空解脫門，方言「今是行時，非為證時。」然則心彌虛，行彌廣；終日行，不乖於無行者也。是以《賢劫》稱無捨之檀，《成具》美不為之為，禪典唱無緣之慈，《思益》演不知之知。聖旨虛玄，殊文同辯；豈可以有為便有為、無為便無為哉？菩薩住盡不盡平等法門，不盡有為、不住無為。即其事也。而以南北為喻，殊非領會之唱。

The Nameless said: The sūtras state: 'The sage is asaṃskṛta, yet there is nothing he does not do.' Because he is asaṃskṛta, though active he is ever quiescent; because there is nothing he does not do, though quiescent he is ever active. Because though quiescent he is ever active, things cannot make him one; because though active he is ever quiescent, things cannot make him two. Because things cannot make him two, the more active he is, the more quiescent he becomes; because things cannot make him one, the more quiescent he is, the more active he becomes. Therefore action is identical with the asaṃskṛta, and the asaṃskṛta is identical with action; though activity and quiescence are distinct, they cannot be made different. The Daoxing jing says: 'The mind is neither existent nor non-existent.' Not existent means not like the existence of an existent mind; not non-existent means not like the non-existence of a mindless void. Why is this? An existent mind is that of ordinary people; mindlessness is that of the great void. Ordinary people stop at delusive conceptualization; the great void is cut off from spiritual illumination. How could one, stopping at delusive conceptualization or being cut off from spiritual illumination, mark out his divine way and speak of the sage's mind? Therefore, that the sage's mind is not existent cannot be called non-existence; that the sage's mind is not non-existent cannot be called existence. Because it is not existent, mental thoughts are entirely extinguished; because it is not non-existent, principle is nowhere not tallied with. Because principle is nowhere not tallied with, the ten thousand virtues are thereby magnified; because mental thoughts are entirely extinguished, when merit is accomplished it is not 'I'. Therefore, responding and transforming without fixed direction, he has never acted; tranquil and motionless, he has never not acted. A sūtra says: 'The mind practices nowhere, yet there is nowhere it does not practice.' How true this is! Māṇava said: 'Formerly, over countless kalpas, I gave away my kingdom's treasures, body, and life to people countless times; giving with a mind of delusive conceptualization is not giving. Now, with an unarisen mind, offering five flowers to the Buddha—only this is called giving.' Furthermore, the bodhisattva who practices emptiness enters the gate of liberation of emptiness, and only then says: 'Now is the time of practice, not the time of realization.' Thus, the emptier the mind, the broader the practice; practicing all day, one does not conflict with non-practice. For this reason the Bhadrakalpika sūtra praises the dāna of non-abandonment; the Chengju jing extols the doing of non-doing; the meditation scriptures chant the compassion of non-conditionality; the Viśeṣacintābrahma-paripṛcchā expounds the knowing of unknowing. The sage's intent is empty and profound, different texts sharing the same explanation; how could one assume that what is saṃskṛta is merely saṃskṛta, or what is asaṃskṛta is merely asaṃskṛta? The bodhisattva abides in the equal dharma-gate of the exhaustible and the inexhaustible, not exhausting the saṃskṛta and not abiding in the asaṃskṛta. It is precisely this matter. To use south and north as an analogy is by no means an utterance of comprehension.