兩卷無量壽經宗要 1.7

1.7

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.