淨名玄論 3.12

3.12

今次、別釋三門即為三意。初釋二智，復為三門：一明權智不思議、二明實智不思議、三合釋二智不思議。問：何等名為權智不思議耶？答：內照外用皆絕二乘，故並不思議。二乘不能遍知一切病、不能遍識一切藥，故不能測菩薩智，名內照不思議。又菩薩內照，即無照而照。照不動無照，亦非二乘所知。又菩薩雖照，不假功用，二乘作意方乃得知，亦不能思議菩薩無功用智也。次、明外動用不思議。此事萬端，不可具舉，今就大小容入以示其相。但釋大小容入，凡有三師：一云大實不入小、小亦不容大，但以神力令應度之人見其容入耳。二釋云大實入小、小亦實容大。若不容入者，則諸菩薩無此功能；若明容入，還不容入，則一切諸轉變神通並無用也。

Now next, individually explaining the three gates comprises three points. First, explaining the two cognitions also comprises three gates: first, clarifying the inconceivable provisional cognition; second, clarifying the inconceivable real cognition; third, collectively explaining the inconceivable two cognitions. Question: What is called the inconceivable provisional cognition? Answer: Both internal illumination and external functioning completely surpass the two vehicles; therefore they are both inconceivable. The two vehicles cannot completely know all illnesses and cannot completely recognize all medicines; hence they cannot fathom the bodhisattva's cognition: this is called the inconceivable internal illumination. Furthermore, the bodhisattva's internal illumination is illumination without illumination. Illumination being unstirred by non-illumination is also not known by the two vehicles. Furthermore, although the bodhisattva illuminates, it does not depend on effort; the two vehicles come to know only after making mental effort, and thus also cannot conceive of the bodhisattva's effortless cognition. Next, clarifying the inconceivable external activity and functioning: these matters are myriad, impossible to enumerate fully; now we demonstrate their characteristics in terms of the large and the small accommodating and entering each other. Regarding the explanation of the large and small accommodating and entering, there are three masters: The first says that the large truly does not enter the small, nor does the small accommodate the large; it is merely that through spiritual power, persons who should be saved are made to see their accommodating and entering. The second explanation says that the large truly enters the small, and the small truly accommodates the large. If they did not accommodate and enter, then the bodhisattvas would lack this capability; if accommodating and entering is explained, yet they do not accommodate and enter, then all spiritual powers of transformation would be useless.