維摩經玄疏 2.33

2.33

答曰：境若稱自，智豈非他！智若非他，境豈是自！境是自性，智即他性。境是自性，不得成假；智是他性，何得說假？智是他性，遂得說假；境是自性，亦應說假！境是自性，不得說假；智是他性，豈得說假！如此檢覈，由境說智，即是自性之過；說智為境，即墮他性之失。如是論者，由智說境，假不成也。若不成假境，即非不思議境。若能四句檢境，畢竟不可得而說為境者，即是假境也，亦是不思議境也。智亦如是。此不思議境智，即是此經所明不思議境智之正義也。故《金光明經．散脂鬼神品》云「我現見不可思議智光……不可思議智境」也。

Answer: If the object is called "self," how could wisdom not be "other"? If wisdom is not other, how could the object be self? If the object is inherent nature, then wisdom is other-nature. If the object is inherent nature, it cannot be established as provisional; if wisdom is other-nature, how could it be spoken of as provisional? If wisdom is other-nature and can thereupon be spoken of as provisional, then the object being inherent nature should also be spoken of as provisional! If the object is inherent nature and cannot be spoken of as provisional, how could wisdom being other-nature be spoken of as provisional! Examining in this manner, speaking of wisdom on the basis of the object is the error of inherent nature; speaking of wisdom as the object falls into the fault of other-nature. Arguing in this way, speaking of the object on the basis of wisdom fails to establish the provisional. If it does not establish a provisional object, it is not an inconceivable object. If, when examining the object through the four propositions, it is ultimately unobtainable and yet spoken of as an object, then it is a provisional object and is also an inconceivable object. Wisdom is also like this. This inconceivable object and wisdom is precisely the correct meaning of the inconceivable object and wisdom clarified in this sūtra. Hence the Chapter on the Yakṣa Saṃjñeya in the Suvarṇaprabhāsa Sūtra states: "I now see the light of inconceivable wisdom... the object of inconceivable wisdom."