維摩經玄疏 5.105

5.105

答曰：有諸法師云「八地道觀雙流，二乘及下地菩薩所不能思量，故名不思議。所以者何？若下地不能思八地，八地不能思九地，八地還成是思議，九地乃可名不思議。如是乃至十地，不能思佛地，佛地是不思議，十地是思議。佛地能思於佛地，還成是思議。」若爾者，何者不思議解脫耶？復次，如經言：「佛入三昧，身子不能知；身子入定，目連不能知；目連入定，諸羅漢不能知；羅漢入定，學人不能知；學人入定，四善根人不能知；四善根人入定，一切外道不能思；外道入定，神通變現，餘人不能思；乃至凡人伎術，幻化世間，皆不能思。」如此皆名不思議。若論思議，至佛猶是思議；若論不思議，乃至黃蜂作蜜、蜘蟵作網，皆不可思議，是名共不可思議。皆有心數法之解脫，悉應是思議解脫也。豈可用此對不思議解脫相耶！

Answer: Various Dharma masters say, 'On the eighth ground, path and contemplation flow concurrently; the two vehicles and bodhisattvas of lower grounds cannot conceive of it, hence it is called inconceivable. Why is this? If a lower ground cannot conceive of the eighth ground, and the eighth ground cannot conceive of the ninth ground, the eighth ground then turns out to be conceivable, and only the ninth ground may be termed inconceivable. Proceeding in this manner up to the tenth ground, it cannot conceive of the Buddha ground; the Buddha ground is inconceivable, and the tenth ground is conceivable. Yet the Buddha ground can conceive of the Buddha ground, so it too turns out to be conceivable.' If so, what then is inconceivable liberation? Furthermore, as the sūtras say: 'When the Buddha enters samādhi, Śāriputra cannot know it; when Śāriputra enters concentration, Maudgalyāyana cannot know it; when Maudgalyāyana enters concentration, the arhats cannot know it; when an arhat enters concentration, the learners (śaikṣa) cannot know it; when a learner enters concentration, those of the four wholesome roots cannot know it; when those of the four wholesome roots enter concentration, all non-Buddhists cannot conceive of it; when non-Buddhists enter concentration and manifest supernormal powers, other people cannot conceive of it; up to the worldly arts and illusory transformations of ordinary persons, none of which can be conceived.' Such are all called inconceivable. If we speak of the conceivable, even up to the Buddha it is still conceivable; if we speak of the inconceivable, even wasps making honey and spiders spinning webs are all inconceivable—this is called the shared inconceivable. All of these involve the liberation of mental factors, and thus all must be conceivable liberation. How could one use this to characterize the marks of inconceivable liberation?