無量壽經連義述文贊 3.182

3.182

經曰「佛告慈氏」至「謂之胎生」者，唯總別違理，過同前解。良亦次第乖諸論故。有說：佛智即總標，四智區故。大圓鏡智名不思議智，平等性智名不可稱智，妙觀察智名大乘廣智，成所作智名無等無倫最上勝智。此亦不然。後之四智如其次第，鏡等四智隨順聖教，不應四智皆名佛智故。平等、妙觀二智，心品菩薩亦得故。故此五智如其次第，彼《佛地經》中五法是也。清淨法界名為佛智，智處智性皆名智故。有疑彌陀雖有弘誓，眾生萬品，頗能接引十方天人令生彼國？故云不了佛智。彌陀既證一真法界，無德不圓、諸患悉盡。盡當際而不竭，稱本願而迎接，故有緣眾生皆生彼土。不可以疑網經懷也。大圓鏡智名不思議智，有聞經說「善惡罪福重者先引」，便疑稱念彌陀佛名必生彼土，言恒作諸惡惡心深重，不應十念相續微善能滅諸罪，而往生彼，入正定聚畢不退轉。故云不了不思議智。不思議智有大威力，非思量境故。汝不聞乎，一面之鏡無像不現，詎疑一智力消諸罪障？又如毫毛萬斤，少火能焚，故十念稱佛，念別能除八十億劫生死之罪，往生淨土有何可怪也。平等性智名不可稱智。有聞佛智於法懸絕，懷疑而言，名必相待。待不覺而名覺，有何懸絕念獲多福？今釋此疑，顯佛有不可稱智。平等性智證二空理，境智平等玄絕稱說，而以名遣名而詮玄旨，悟旨者亡言。境既不可稱，智可言不可稱，不可稱故念者福多。由此不可疑網在懷。妙觀察智名大乘廣智。有聞念佛皆得往生，而起疑言，過現諸佛雖復無量，濟生不盡。一佛能度眾生盡，不應更有餘佛化生。如何念彌陀佛者皆生彼土？故云不了大乘廣智。妙觀察智常含智悲於諸有緣，無不運載而入涅槃。但諸眾生各有所屬，屬者雖盡，不屬猶在，故更有餘佛出世化益。由此念佛皆生淨土，意在茲也。成所作名無等無倫最上勝智。有聞如來不答十四不可記事，便疑於佛不能遍知一切諸法。既無勝用，念有何福？故云不了無等倫智。成所作智遍緣六塵，不同凡夫故云無等。雖達萬境常在妙定，非如二乘入出不同，故云無倫。二障都盡，發三業化，作四記論，非諸菩薩之所能為，故云最上勝。最上勝者，如其次第簡三祇劫故。如來答難必有利益，答十四事唯有戲論，知而不答，故念之者福定非少。由此疑佛智，雖生彼國而在邊地不被聖化，事若胎生，宜之應捨。

On the passage from the sūtra where "The Buddha told Maitreya" to "this is termed 'womb birth'", the commentary states: [The preceding explanation] only breaches principle in general and specific aspects, sharing the same errors as the former interpretation. Truly, its sequence also conflicts with the various treatises. Some say: 'Buddha-wisdom' is the general designation, while the four wisdoms are distinct: the Great Perfect Mirror Wisdom is called inconceivable wisdom; the Wisdom of Equality is called inestimable wisdom; the Wisdom of Wondrous Contemplation is called the vast wisdom of the Great Vehicle; and the Wisdom of Accomplishing Actions is called the supreme, incomparable, and unequalled wisdom. This too is not correct. The subsequent four wisdoms [must be assigned] according to their proper order, yet [according to that theory] the mirror wisdom and the other three follow the sacred teachings [in one way], whereas all four wisdoms should not simply be called 'Buddha-wisdom'. Furthermore, bodhisattvas also attain the mental aspects of the two wisdoms of equality and wondrous contemplation. Therefore, these five wisdoms correspond in proper order to the five dharmas in that *Buddhabhūmi-sūtra*. The pure dharmadhātu is termed 'Buddha-wisdom', because both the locus of wisdom and the nature of wisdom are termed 'wisdom'. Some doubt: 'Although Amitābha has his vast vows, since sentient beings are of ten thousand varieties, can he really guide the devas and humans of the ten directions to be reborn in that land?' Therefore [the text] says: 'failing to comprehend Buddha-wisdom'. Since Amitābha has realized the one true dharmadhātu, there is no virtue he does not consummate and all afflictions are completely exhausted. Reaching the limit of the future without exhaustion, he welcomes them in accord with his original vows; thus sentient beings with the appropriate conditions are all reborn in that land. One should not harbour a net of doubt in one's mind. The Great Perfect Mirror Wisdom is called 'inconceivable wisdom'. Some, hearing the sūtra say that 'whichever karma is heavier—good or bad, demerit or merit—takes precedence in leading [the person]', then doubt that invoking Amitābha Buddha's name will certainly bring rebirth in that land, saying: 'Constantly committing various evil deeds, the evil mind is deep and heavy; it cannot be that the tiny good of ten consecutive mindful thoughts can extinguish all transgressions and bring about rebirth there, entering the stage of definite assurance never to retrogress.' Therefore [the text] says: 'failing to comprehend inconceivable wisdom'. The inconceivable wisdom possesses great majestic power, for it is not an object of ordinary reflection. Have you not heard? On the face of a single mirror, there is no image that does not appear; how could you doubt that the power of a single wisdom extinguishes all obstacles of demerit? Furthermore, it is like ten thousand pounds of fine hair that can be burnt by a small fire; therefore, in ten recitations of the Buddha's name, each thought can eradicate the transgressions of birth and death spanning eighty kotis of kalpas. What is there to wonder at regarding rebirth in the Pure Land? The Wisdom of Equality is called 'inestimable wisdom'. Some, hearing that the Buddha's wisdom transcends all dharmas, harbor doubts and say: 'Names must be mutually dependent. Only in dependence on non-enlightenment is it named enlightenment; what transcendence is there such that mindfulness brings about great merit?' Now, resolving this doubt, [the sūtra] reveals that the Buddha has inestimable wisdom. The Wisdom of Equality realizes the principle of the twofold emptiness; the object and wisdom are equal, profoundly transcending all naming and speech, yet using names to eliminate names in order to express the profound intent. Those who awaken to the intent discard words. Since the object is inestimable, wisdom can also be said to be inestimable; because it is inestimable, those who are mindful of it attain abundant merit. Because of this, one must not keep a net of doubt in one's mind. The Wisdom of Wondrous Contemplation is called 'the vast wisdom of the Great Vehicle'. Some, hearing that all who practice mindfulness of the Buddha attain rebirth, raise doubts and say: 'Although the Buddhas of past and present are immeasurable, their salvation of sentient beings is not exhaustive. If one Buddha could deliver all sentient beings completely, there should not be any other Buddhas transforming and saving beings. How could it be that all who are mindful of Amitābha Buddha are reborn in that land?' Therefore [the text] says: 'failing to comprehend the vast wisdom of the Great Vehicle'. The Wisdom of Wondrous Contemplation constantly encompasses wisdom and compassion toward all who have affinity; there are none it does not carry across into nirvāṇa. Yet sentient beings each have their own karmic affinities; although those with affinity are exhausted, those without it still remain, and thus other Buddhas appear in the world to transform and benefit them. From this, all who practice mindfulness of the Buddha are reborn in the Pure Land; such is the intent here. The Wisdom of Accomplishing Actions is called 'the supreme, incomparable, and unequalled wisdom'. Some, hearing that the Tathāgata did not answer the fourteen unanswerable questions, doubt that the Buddha is able to know all dharmas universally. [Thinking:] 'Since he lacks supreme functioning, what merit is there in being mindful of him?' Therefore [the text] says: 'failing to comprehend the unequalled wisdom'. The Wisdom of Accomplishing Actions universally takes the six sense-objects as its conditions; differing from ordinary beings, it is called 'incomparable'. Although reaching all myriad realms, it constantly remains in wondrous samādhi, not entering and exiting [states] distinctly like the two vehicles, and is thus called 'unequalled'. Completely eradicating the two hindrances, it manifests the transformations of the three modes of karma and employs the four modes of explanation—which cannot be accomplished by the bodhisattvas; hence it is called 'the supreme'. 'The supreme' refers to surpassing the three incalculable kalpas in sequential order. When the Tathāgata answers difficulties, there is always benefit; to answer the fourteen matters would only involve frivolous argument (prapañca), so knowing them, he does not answer. Therefore, the merit of those who are mindful of him is certainly not small. Because of doubting the Buddha's wisdom in these ways, although born in that land, one remains in the borderland without receiving the sacred transformation, in a situation resembling womb birth. Befittingly, [doubt] should be abandoned.