兩卷無量壽經宗要 1.7

1.7

次明有四疑惑眾生。於中先明所疑境界，然後顯其疑惑之相。所疑境者，如下文言「若有眾生以疑惑心，修諸功德，願生彼國。不了佛智，不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信，然猶信罪福，修習善本，願生彼國。此諸眾生，生彼宮殿，五百歲中，不聞三寶，故說邊地」乃至廣說。此言佛智，是總標句，下之四句，別顯四智。不思議智者，是成所作智，此智能作不思議事，謂如不過丈六之身而無能見頂者，不增毛孔之量而遍十方世界，一念稱名永滅多劫重罪，十念念德能生界外勝報。如是等事，非下智所測，是故名為不思議智。不可稱智者，是妙觀察智，此智觀察不可稱境，謂一切法皆如幻夢，非有非無、離言絕慮，非逐言者所能稱量，是故名為不可稱智。大乘廣智者，是平等性智，此智廣度，不向小乘，謂遊無我故無不我，無不我故無不等攝。以此同體智力，普載無邊有情，皆令同至無上菩提，是故名為大乘廣智。無等無倫最上勝智者，正是如來大圓鏡智，始轉本識方歸心原，一切種境無不圓照，是故名為大圓鏡智。此一智中有五殊勝，如解脫身二乘同得；如是鏡智，正是法身，非彼所共，故名無等。是一勝也。如前三智，菩薩漸得；大圓鏡智，唯佛頓證，更無餘類，故名無倫。是二勝也。過於不思議智為最、踰於不可稱智為上、寬於大乘廣智為勝，是為第三四五勝也。是故名為無等無倫最上勝智。是顯四疑所迷境也。

Next is to explain the sentient beings who have four doubts. Herein, first the objects of doubt are clarified, and then the characteristics of their doubt are revealed. Regarding the objects of doubt, as the text states below: 'If there are sentient beings who, with a doubting mind, cultivate merits and vow to be born in that land, not understanding the Buddha's wisdom—inconceivable wisdom, ineffable wisdom, the vast wisdom of the Mahāyāna, and the supreme, peerless, incomparable wisdom—and harbor doubt and lack faith toward these wisdoms, but still believe in offense and merit, cultivate the roots of goodness, and vow to be born in that land: these sentient beings are born in that palace, where for five hundred years they do not hear the Three Jewels; therefore it is called the borderland,' down to detailed explanations. The term 'Buddha's wisdom' here is the general phrase; the four phrases below individually reveal the four wisdoms. 'Inconceivable wisdom' is the kṛty-anuṣṭhāna-jñāna. This wisdom can perform inconceivable deeds: for instance, not exceeding a body of sixteen feet yet having an invisible crown of the head; not increasing the size of a hair-pore yet pervading the worlds of the ten directions; by reciting the name in a single thought permanently destroying heavy offenses of many eons; and through ten recitations of the Buddha's virtues being able to be born into the superior retribution outside the [three] realms. Things such as these cannot be fathomed by inferior intellects; therefore it is named 'inconceivable wisdom.' 'Ineffable wisdom' is the pratyavekṣā-jñāna. This wisdom contemplates ineffable objects: namely, that all phenomena are like illusions and dreams, neither existent nor non-existent, beyond words and transcending discursive thought, which cannot be measured by those who cling to words; therefore it is named 'ineffable wisdom.' 'Vast wisdom of the Mahāyāna' is the samatā-jñāna. This wisdom delivers beings extensively and does not incline toward the Hīnayāna: wandering in selflessness, there is nothing that is not oneself; because there is nothing that is not oneself, there is nothing that is not universally embraced. Through the power of this identical-substance wisdom, it universally carries boundless sentient beings, causing them all together to reach unsurpassed bodhi; therefore it is named the 'vast wisdom of the Mahāyāna.' 'Supreme, peerless, incomparable wisdom' is precisely the Tathāgata's ādarśa-jñāna. Only upon transforming the fundamental consciousness does one return to the source of mind, completely illuminating the objects of all kinds; therefore it is named the 'great mirror wisdom' (ādarśa-jñāna). Within this single wisdom there are five excellences: just as the liberation body is attained in common with the two vehicles, so this mirror wisdom is precisely the dharmakāya, not shared with them; thus it is called 'peerless' (unequalled)—this is the first excellence. While the previous three wisdoms are attained gradually by bodhisattvas, the great mirror wisdom is realized suddenly solely by Buddhas, with no other kind sharing it; thus it is called 'incomparable'—this is the second excellence. Transcending the inconceivable wisdom, it is the 'utmost'; surmounting the ineffable wisdom, it is the 'highest'; and broader than the vast wisdom of the Mahāyāna, it is 'supreme'—these are the third, fourth, and fifth excellences. Therefore it is named 'supreme, peerless, incomparable wisdom.' This reveals the objects about which the four doubts are confused.