淨名玄論 3.17

3.17

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.