肇論新疏 3.340

3.340

即彼經初卷中文。據前問中身心各說，以進修是取捨之心、積德是涉求之身。今答中初答進修，引為不為之文，意復屬身，以運行由身故。今答積德，而却引心亦不有之文，意以涉求豈非是心？大底行由身運、身由心策，身心相應，互舉皆可。況法身菩薩證心成身，未嘗宛異，不惟動寂無殊，亦乃身心一致。

This is the text in the first fascicle of that sūtra. According to the previous question, body and mind were spoken of separately, taking advancing in cultivation to be the mind of taking and discarding, and accumulating virtues to be the body of pursuing aspirations. Now, in the reply, first replying to advancing in cultivation, he cites the text on doing and not doing, the intention again belonging to the body, because movement and operation proceed from the body. Now, replying to accumulating virtues, he instead cites the text saying the mind is neither existent [nor non-existent], with the intention that pursuing aspiration is surely the mind. In general, practice proceeds from the bodily operation, and the body is prompted by the mind; body and mind correspond, so mentioning either is permissible. How much more so for a Dharma-body bodhisattva who realizes the mind to form the body and has never been distinctly separate; not only are movement and quiescence without difference, but body and mind are also a single consistency.