維摩經義疏 1.20

1.20

不思議同異門二。不可思議，名教以多。略陳樞要，凡有五種：一聞不聞不思議、二大小不思議、三通別不思議、四者本迹不思議、五者內外不思議。聞不聞不思議者，《大品經》云「諸聲聞等，聞與不聞皆欲得聞，當學般若。」龍樹釋云「佛說《不可思議解脫經》，聲聞在座並皆不聞，唯菩薩得聞。《淨名》等經辨不思議，大小俱聞。」故云聞不聞不思議也。有人言：《釋論》所引《不思議解脫》，是《淨名經》。吉藏撿《釋論》前後，是《華嚴經》。《淨名》大小俱聞，故知非也。第二大小不思議者，《智度論》云「小乘法門有五不思議：一眾生業行不思宜、二世間不思宜、三龍神力、四坐禪人力、五佛力。大乘法內明六十劫說法華經，眾謂如食頃。」小乘教門無有此事，謂大小不思宜也。第三通別不思議者，然論大乘經，通皆是不思宜。如肇公云「始自佛國、終訖法供養，其文雖殊，不思議一也。」若境若智、若聲若形，皆是諸佛菩薩無礙法門。凡夫二乘有所得人不能測度，故是通不思議也。別不思議者，雖通唱不思議，或者謂但有其言而無其事，故別示巨細相容而無增減。據事而觀，淵不可思測，假令二乘窮劫思之，而不能得解，況復能作？因見斯事，便信諸佛菩薩有深妙道，非二乘所知，故稍鄙小心、欣慕大法。亦令未發心者發菩提心、已發心者增進深入。故明別不思議。問：何以知有通別義耶？答：題稱不思議經，即一部皆不思議，謂通義也。別不思議者，別有〈不思議品〉示不思議事，謂別也。第四示本迹不思議者，肇公云「統萬行以權智為主，樹德本以六度為根，濟朦惑以慈悲為首，語宗極以不二為言。此不思議本也。至如借座燈王、請飯香土，室抱乾像、手接大千，不思議亦也。」詳肇公此意，以理能發智，即理為智本；智能說教，即智為教本。若以理智對教，即理智為本，教為其迹。由理發智，故外吐於教，謂以本垂迹；藉教通理，謂以迹顯本。故名本迹不思議也。第五內外不思議者，如前釋之。內無功用、不假思量，外化幽微、物莫能測，故名內外不思議也。

Section 2: The Same and the Different Regarding the Inconceivable. Teachings under the name 'inconceivable' are many. Setting forth their essentials briefly, there are five kinds: first, the inconceivable of being heard or unheard; second, the inconceivable of the great and small; third, the inconceivable of the universal and particular; fourth, the inconceivable of origin and traces; fifth, the inconceivable of internal and external. Regarding the inconceivable of being heard or unheard, the Pañcaviṃśati-sāhasrikā-prajñāpāramitā Sūtra states: 'Whether they have heard it or not heard it, all śrāvakas and others wish to hear it; they ought to study the Prajñāpāramitā.' Nāgārjuna comments: 'When the Buddha taught the Inconceivable Liberation Sūtra, the śrāvakas in the assembly all did not hear it; only the bodhisattvas were able to hear it. Sūtras such as the Jingming explain the inconceivable, and both great and small hear it.' Therefore it is called the inconceivable of being heard or unheard. Someone said: 'The Inconceivable Liberation cited in the Commentary [Da zhidu lun] is the Jingming jing.' Jizang examined the earlier and later parts of the Commentary: it is the Avataṃsaka Sūtra. In the Jingming, both great and small hear it; thus we know [the claim] is incorrect. Second, regarding the inconceivable of the great and small, the Da zhidu lun says: 'In the Hīnayāna Dharma teachings there are five inconceivables: first, the inconceivable karmic actions of sentient beings; second, the inconceivable world; third, the power of nāgas and spirits; fourth, the power of those practicing dhyāna; fifth, the power of the Buddha. Within the Mahāyāna Dharma, it explains that the Lotus Sūtra was taught for sixty kalpas, while the assembly perceived it as being like the time of a single meal.' In the Hīnayāna teachings there is no such thing; this is termed the inconceivable of the great and small. Third, regarding the inconceivable of the universal and particular: when discussing the Mahāyāna sūtras, universally all are inconceivable. As Master Zhao said: 'Beginning with the Buddha Land and ending with the Dharma Offering, although the texts are distinct, their inconceivability is one.' Whether realm or wisdom, whether voice or physical form, all are the unimpeded Dharma gates of all buddhas and bodhisattvas. Ordinary worldlings, the two vehicles, and those who have attainment cannot measure them; therefore this is the universal inconceivable. Regarding the particular inconceivable: although they universally proclaim the inconceivable, some may suppose that there are only words for it and no actual phenomena; hence it specially demonstrates the mutual containment of the vast and the subtle without increase or decrease. Observed on the basis of phenomena, it is unfathomably beyond thought and measurement; even if the two vehicles were to ponder it for exhausting kalpas, they could not attain understanding, how much less be able to perform it? Seeing these phenomena, one then has faith that all buddhas and bodhisattvas possess a profound and wonderful Path unknown to the two vehicles, thereby gradually despising a petty mind and yearning for the great Dharma. It also causes those who have not yet resolved [on awakening] to generate bodhicitta, and those who have already resolved to advance and enter more deeply. Therefore it elucidates the particular inconceivable. Question: How is it known that there are universal and particular meanings? Answer: The title calls it the Inconceivable Sūtra, which means the entire work is inconceivable; this is called the universal meaning. As for the particular inconceivable, there is a separate 'Chapter on the Inconceivable' demonstrating inconceivable phenomena; this is called the particular. Fourth, regarding the demonstration of the inconceivable of origin and traces, Master Zhao said: 'Unifying the myriad practices, provisional and real wisdom take the lead; establishing the foundation of virtue, the six perfections are the root; delivering those blinded by delusion, loving-kindness and compassion are foremost; speaking of the ultimate principle, non-duality is the expression. This is the origin of the inconceivable. As for borrowing seats from the King of Lamps, requesting rice from the Fragrant Land, the chamber embracing the celestial vault, and the hand picking up the great chiliocosm, these are also the inconceivable.' Analyzing this intention of Master Zhao: because principle can bring forth wisdom, principle is the origin of wisdom; wisdom can expound the teaching, so wisdom is the origin of teaching. If one contrasts principle and wisdom with teaching, then principle and wisdom are the origin, and teaching is their trace. Because principle brings forth wisdom, it outwardly gives voice to teaching; this is called projecting traces from the origin. Relying on teaching to comprehend principle is called revealing the origin through traces. Therefore it is named the inconceivable of origin and traces. Fifth, regarding the inconceivable of internal and external, it is as explained before. Internally without exertion and without relying on deliberation; outwardly transforming subtly and profoundly so that no being can measure it. Therefore it is named the inconceivable of internal and external.