淨名玄論 3.15

3.15

後、合明二智不思議者，正見此經之宗。何以知之？文云「諸佛菩薩有解脫，為不思議」。〈問疾品〉正就二智辨於解脫，故言「無方便慧縛，無慧方便縛」。此就二慧明縛，無有解脫，故非不思議。「有方便慧解，有慧方便解」，故二慧解脫，名不思議。問：云何名二智縛解？答：文已具詳，今且就山門敘其得失。先示二慧俱縛明非不思議、次辨二慧俱解名不思議。

Next, to explain the inconceivability of the two cognitions combined is precisely to see the central tenet of this sūtra. How is this known? The text states: "The buddhas and bodhisattvas possess a liberation called inconceivable." The "Inquiring about Illness" chapter specifically analyzes liberation in terms of the two cognitions, hence stating: "Wisdom without upāya binds; upāya without wisdom binds." This explains bondage in terms of the two wisdoms, wherein there is no liberation, and thus they are not inconceivable. "Wisdom with upāya liberates; upāya with wisdom liberates"—thus the liberation of the two wisdoms is called inconceivable. Question: What is meant by bondage and liberation of the two cognitions? Answer: The text has already detailed this; for now, let us set forth their defects and merits according to our school. First, to show that both wisdoms being bound is not inconceivable; next, to distinguish that both wisdoms being liberated is called inconceivable.