淨名玄論 3.26

3.26

第三、通別不思議者，然大乘經通皆是不思議，如肇公云「始自淨國終于法供養，其文雖殊，不思議一也。」故若境若智、若權若實，因之與果、依之與正，皆是諸佛菩薩法門，絕二乘境界。所以然者，理內無依無得、無有彰礙，不出不動、如幻如化。凡夫二乘有所得學大乘人，皆是理外，聞有作有解、聞無起作無心，故不能思量佛菩薩舉足動出之事，況染妙道耶？故通皆是不思議也。別不思議者，雖通唱不思議，恐凡夫二乘有所得人不肯信受，謂諸佛菩薩有言無事，故別示其不思議迹。如高廣之座入於小室，小室宛然廣博，就事而觀，淵不可測。假令二乘究劫思惟而不能解，況復能作目見斯事。便信諸佛菩薩有深妙道，非二乘所知，故稍鄙小心、漸欣大道。亦令未發心者發菩提心、受持頂載，已發心者增進深入，故明別不思議。問：何以知有通別不思議耶？答：題稱不思議經，則一部皆是不思議，謂通不思議也。別有〈不思議品〉示不思議事，謂別不思議也。

Third, as for the inconceivability of the general and the specific: the Mahāyāna sūtras in general are all inconceivable. As Master Zhao said: "Beginning from the purification of the land and ending with the offering of Dharma, though the texts differ, the inconceivability is one." Therefore, whether object or cognition, provisional or real, cause or fruition, dependent or primary [retribution], all are the Dharma gates of Buddhas and bodhisattvas, transcending the realm of the two vehicles. Why is this so? Within the principle, there is nothing relied upon and nothing obtained, nothing obstructive or hindering; there is no departure and no movement, like an illusion and like a transformation. Ordinary beings, the two vehicles, and those studying the Mahāyāna who possess apprehension are all outside the principle: hearing of existence, they conceive of existence; hearing of nonexistence, they form a notion of nonexistence. Thus they cannot fathom the Buddhas' and bodhisattvas' raising of their feet and moving about, how much less could they be imbued with the wondrous Way? Hence, in general, all are inconceivable. As for the specific inconceivable: although the inconceivable is proclaimed in general, it was feared that ordinary beings, the two vehicles, and people with apprehension would refuse to have faith and accept it, claiming that the Buddhas and bodhisattvas have words but no realities; therefore, their specific inconceivable traces were demonstrated. For example, tall and broad seats entering a small room, while the small room remains unmistakably vast and spacious: viewed in terms of actual events, this is unfathomably profound. Even if the two vehicles contemplated it for entire kalpas, they could not understand it—how much less could they perform or witness such matters with their own eyes! They then come to believe that the Buddhas and bodhisattvas possess a profound and wondrous Way that is not knowable by the two vehicles; thus they gradually look down upon their minor aspirations and gradually rejoice in the Great Way. It also causes those who have not yet aroused the aspiration [for enlightenment] to arouse bodhicitta, accept, uphold, and revere it, and causes those who have already aroused the aspiration to advance and enter deeply. Hence the specific inconceivable is explained. Question: How do we know there are the general and specific inconceivables? Answer: Because the title names it the "Inconceivable Sūtra," the entire work is inconceivable; this is called the general inconceivable. That there is specifically an "Inconceivable Chapter" demonstrating inconceivable matters is called the specific inconceivable.