淨名玄論 3.28

3.28

第五、明內外不思議者，此但就無功用位明之。大士積因已久、道行純熟，有所施為任運即成，不假思量、無復議度，故不思議。亦得分此為二，不思而現一切形、不議而說一切教，故名不思議也。又不思而內知、不議而外應，故名不思議。此但稱不思議，不得加之以「可」。若云不可思議，則此釋非便也。問：既不思，云何能示一切形？不議，云何能說一切教？答：譬如摩尼珠，無心思量而能雨一切物。亦如天鼓，無心議度而應諸天意，出種種聲。法身菩薩亦復如是，此是內不思議。外不思議者，菩薩無方任運施用，而二乘下位窮劫思之不知、議之不解，故云不可思議須安「可」字也。問：內無功用與外不測度明不思議，云何廣狹耶？答：內無功用，但約智門，又是高位以上，此則局也。若云物不能測名不思議者，若境若智、若形若聲，二乘下位皆不能測，義門則廣。所以文中但據外不能測名不思議也。

Fifth, explaining the internal and external inconceivable: this is explained solely in terms of the stage of effortless action. The Great Being has accumulated causes for a long time, and their cultivation of the path is fully ripe; whatever they undertake is accomplished spontaneously, requiring no deliberation and having no further consideration, and is therefore inconceivable. This can also be divided into two: manifesting all forms without deliberation, and expounding all teachings without consideration; hence it is called inconceivable. Furthermore, knowing internally without deliberation, and responding externally without consideration; hence it is called inconceivable. Here it is merely called 'inconceivable' (bùsīyì), and the character 'can' (kě) must not be added to it. If one were to say 'inconceivable' with kě (bùkěsīyì), then this explanation would not be suitable. Question: Since there is no deliberation, how can they display all forms? With no consideration, how can they expound all teachings? Answer: It is, for example, like a cintāmaṇi jewel: without a mind of deliberation, it is able to rain down all things. It is also like the heavenly drum: without a mind of consideration, it accords with the thoughts of the devas and produces all kinds of sounds. Bodhisattvas of the dharmakāya are also like this: this is the internal inconceivable. As for the external inconceivable: the bodhisattva applies them unboundedly and spontaneously, yet those of the two vehicles and lower stages could contemplate them for an eon without knowing, and discuss them without understanding; therefore, saying 'inconceivable' requires the inclusion of the character kě. Question: As for explaining the inconceivable through internal effortless action versus external immeasurability, what are their scopes of breadth and narrowness? Answer: Internal effortless action pertains only to the gate of cognition, and moreover applies only to the higher stages and above; this is narrow. If one says that phenomena being immeasurable is called inconceivable, then whether object or cognition, form or sound, those of the two vehicles and lower stages cannot measure them at all; this doctrinal scope is broad. Therefore, the text relies solely on external immeasurability to designate the inconceivable.