淨名玄論 3.28

3.28

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.