淨名玄論 3.17

3.17

次、對失明得辨是解脫不思議者，今明無權可權，則無實可實。無權可權，由實故權，無實可實，由權故實。由實故權，權名實權；由權故實，實名權實。權名實權，權不自權，實名權實，實不自實。權不自權，則非權；實不自實，則非實。非權非實，始成權實。權實則實得為權，實權則權得為實，縱任自在無礙無方，故名解脫。解脫即不思議也。問：經無此言，云何以義約耶？答：文實有之，但子未見耳。今略示其一，則萬義例然。如〈問疾品〉云「以嚴土化人二行為方便，三空自調，名之為慧」。不能即三空而起二行，名無方便慧縛；若能即三空而起二行，名有方便慧解。不能即二行而入三空，名無慧方便縛；若能即二行而入三空，名有慧方便解。故空有無礙、權實自在，名為解脫，解脫故是不思議。

Next, in contrast to the defect, to clarify the merit and explain that it is the inconceivable of liberation: We now explain that when there is no provisional that can be provisional, there is no real that can be real. When there is no provisional that can be provisional, it is provisional by reason of the real; when there is no real that can be real, it is real by reason of the provisional. Being provisional by reason of the real, the provisional is called the provisional of the real; being real by reason of the provisional, the real is called the real of the provisional. The provisional being called the provisional of the real, the provisional is not intrinsically provisional; the real being called the real of the provisional, the real is not intrinsically real. The provisional not being intrinsically provisional, it is not provisional; the real not being intrinsically real, it is not real. Being neither provisional nor real, only then are provisional and real established. The real of the provisional allows the real to become provisional; the provisional of the real allows the provisional to become real. Acting freely at ease, unhindered and boundless, this is therefore called liberation. Liberation is precisely the inconceivable. Question: The sūtra contains no such words; how can you frame it conceptually like this? Answer: The text truly has it, but you simply have not seen it. Now I shall briefly show one instance, and all myriad doctrines will follow by analogy. As the "Inquiring about Illness" chapter says: "Taking the two practices of adorning the land and transforming people as upāya, and self-regulation through the three emptinesses, is called wisdom." Being unable to initiate the two practices through the three emptinesses is called wisdom without upāya, which binds; if one can initiate the two practices through the three emptinesses, it is called wisdom with upāya, which liberates. Being unable to enter the three emptinesses through the two practices is called upāya without wisdom, which binds; if one can enter the three emptinesses through the two practices, it is called upāya with wisdom, which liberates. Therefore, emptiness and existence being unhindered, and the provisional and real being sovereign at ease, is called liberation; because it is liberation, it is inconceivable.