注維摩詰經 6.36

6.36

肇曰：夫有不思議之迹顯於外，必有不思議之德著於內。覆尋其本，權智而已乎。何則！智無幽而不燭，權無德而不修。無幽不燭故理無不極，無德不修故功無不就。功就在于不就，故一以成之；理極存于不極，故虛以通之。所以智周萬物而無照，權積眾德而無功，冥寞無為而無所不為，此不思議之極也。巨細相容、殊形並應，此蓋耳目之麁迹，遽足以言乎？然將因末以示本、託麁以表微，故因借座略顯其事耳。此經自始于淨土、終于法供養，其中所載大乘之道無非不思議法者也。故囑累云「此經名不思議解脫法門，當奉持之」。此品因現外迹，故別受名耳。解脫者，自在心法也。得此解脫，則凡所作為內行外應自在無閡，此非二乘所能議也。七住法身已上乃得此解脫也。別本云「神足三昧解脫」，什曰：同體異名也。夫欲為而不能則為縛也，應念即成解脫。無不能，名為解脫。能然而莫知所以然，故曰不思議也。

[Seng]zhao says: When inconceivable manifest traces appear without, inconceivable virtues must be prominent within. Searching back to their fundamental basis, it is nothing other than expedient means and wisdom! Why is this? Wisdom leaves nothing hidden unilluminated, and expedient means leaves no virtue uncultivated. Because nothing hidden is unilluminated, principle is exhaustively plumbed; because no virtue is uncultivated, achievements are fully realized. Achievements being realized consists in non-realization, and thus they are completed through oneness; principle being plumbed consists in non-plumbing, and thus it penetrates through emptiness. Therefore, wisdom encompasses all things yet has no illumination; expedient means accumulates all virtues yet has no achievement; silent and non-active, yet there is nothing it does not do—this is the utmost of the inconceivable. The vast and minute containing each other, diverse forms responding simultaneously—these are merely the coarse traces perceived by eyes and ears; how could they suffice to express it? Yet by relying on the branch one indicates the fundamental basis, and by lodging in the coarse one expresses the subtle; hence, by borrowing the seats, the matter is briefly manifested. From its beginning with the pure land to its conclusion with the offering of the Dharma, what this sūtra records of the Mahāyāna path is entirely inconceivable dharmas. Therefore the entrustment says: 'This sūtra is named the Dharma-gate of Inconceivable Liberation; you should uphold it.' This chapter takes its distinctive name because it manifests external traces. 'Liberation' is a mental dharma of sovereign mastery. Attaining this liberation, all that one does, internal practices and external responses, is sovereign and unimpeded; this is not something the two vehicles can conceive. It is only from the dharmakāya of the seventh stage upward that one attains this liberation. Another version calls it 'the liberation of the riddhipāda-samādhi.' [Kumāra]jīva says: They are of the same substance with different names. To wish to act and be unable to is bondage; when things are accomplished in response to thought, that is liberation. Having no inability is called liberation. Being able to do so while no one knows how it is so is called inconceivable.