淨名經集解關中疏 1.545

1.545

所以者何。菩提者不可以身得。不可以心得　此二略徵釋。身心無所得相是菩提相也。肇曰。自此下大明菩提也。道之極者稱曰菩提。秦無言以釋之。菩提蓋是正覺。無相之真智乎。其道虛玄妙絕常境。聽者無以容其聽。智者無以運其智。辨者無以措其言。像者無以狀其儀。故其為道也。微妙無相不可為有用之。彌勒不可為無故能幽鑑萬物而不曜。玄軌超駕而弗夷。大包天地而罔寄曲。濟群惑而無私。至能道達殊方開物成務玄機必察。無思無慮。然則無知而無不知。無為而無不為。不為者唯菩提大覺之道也。此無名之法因非名也。不知所以言故強名曰菩提。斯無為之道。豈以身心而得乎。

"Why is this? Bodhi cannot be attained by the body, nor can it be attained by the mind." This second part briefly investigates and explains. The mark of body and mind having nothing to attain is the mark of bodhi. Sengzhao says: From here below, bodhi is elucidated on a grand scale. The culmination of the path is called bodhi. In Qin there are no words to explain it. Bodhi must be correct awakening, the true wisdom of the markless! Its path is empty and profound, wonderfully transcending ordinary realms. Those who listen have no way to accommodate their hearing; the wise have no way to exercise their intellect; the eloquent have no way to arrange their words; the imagistic have no way to portray its form. Therefore, as a path, it is subtle, wondrous, and markless, and cannot be taken as existent; Maitreya cannot take it as non-existent. Hence it can dimly illuminate the myriad things without shining brilliantly; its profound track transcends and outpaces, yet does not flatten. Vastly encompassing heaven and earth, it relies on nothing; subtly aiding all confused beings, it is without partiality. Reaching so far as to convey the path to different realms, opening up beings and accomplishing undertakings, its profound workings are always discerned without thought or deliberation. Thus it has no knowing, yet there is nothing it does not know; it has no action, yet there is nothing it does not do. That which does not act is solely the path of the great awakening of bodhi. This nameless dharma is based on what is not a name; not knowing what to call it, one arbitrarily names it bodhi. How could this unconditioned path be attained through body and mind?