維摩經玄疏 5.158

5.158

答曰：圓教若教、若證，皆是不思議也。所以者何？圓滿修多羅詮不思議之理，即是教不思議。未稟教修習之人，即是理即不思議；初聞不思議圓教，信心領納，即名字即不思議；隨喜五品弟子，即觀行即不思議；得六根清淨，是相似即不思議；初住發真，乃至等覺，是分證真實即不思議解脫也；妙覺極地，即是究竟即不思議解脫也。若《法華》明開權顯實，前三若數、若證，皆是不思議也。

Answer: In the perfect teaching, both the teaching and realization are inconceivable. Why is this? The complete sūtras express the inconceivable principle; this is the inconceivability of the teaching. A person who has not yet received the teaching and practiced it embodies identity in principle as inconceivable. When first hearing the inconceivable perfect teaching and accepting it with faith, that is identity in verbal designation as inconceivable. The five grades of disciples who rejoice in accord [with the Dharma] are identity in contemplative practice as inconceivable. Attaining purity of the six sense faculties is identity in resemblance as inconceivable. From eliciting the real at the first abode up to equal awakening, this is identity in partial realization of the real as inconceivable liberation. The ultimate ground of wondrous awakening is precisely ultimate identity as inconceivable liberation. If, as in the Lotus [Sūtra], the provisional is opened and the ultimate is revealed, the teachings and realizations of the previous three are all inconceivable.