安樂集 1.37

1.37

答曰：「菩提正體，理求無相，今作相求，不當理實，故名人遠也。是故經言：『菩提者，不可以心得，不可以身得也。』今謂行者雖知修行往求，了了識知理體無求，仍不壞假名，是故備修萬行，故能感也。是故《大智度論》云：『若人見般若，是則為被縛；若不見般若，是亦為被縛。若人見般若，是則為解脫；若不見般若，是亦為解脫。』龍樹菩薩釋曰：『是中不離四句者為縛，離四句者為解。』今祈菩提但能如此修行，即是不行而行；不行而行者，不違二諦大道理也。

Answer: "The genuine essence of bodhi is in principle sought through signlessness; to seek it now through signs does not accord with the principle of true reality, hence that person is said to be far from it. Therefore the sūtra says: 'Bodhi cannot be attained with the mind, nor can it be attained with the body.' We now say that although the practitioner knows to cultivate practice and seek rebirth, he clearly understands that the principle and essence are free from seeking, yet he does not destroy conventional designations; therefore he fully cultivates the myriad practices and is thus able to evoke [bodhi]. Therefore the Da zhidu lun says: 'If a person sees prajñā, that is bondage; if he does not see prajñā, that too is bondage. If a person sees prajñā, that is liberation; if he does not see prajñā, that too is liberation.' Bodhisattva Nāgārjuna explained: 'Herein, not being free from the four propositions is bondage; being free from the four propositions is liberation.' In praying for bodhi now, if one can only cultivate practice in this manner, that is non-practice which is practice; non-practice which is practice does not violate the great principle of the two truths.