無量壽經連義述文贊 3.50

3.50

經曰「智慧成滿」至「無生法忍」者，述云：此第四、智德勝妙也。有說：證會法性，故云深入諸法。窮達妙詮，故云究暢要妙。此必不然。眾生生彼得此二智，應無凡小故。今即入諸法者，悟所詮故。暢要妙者，閑能詮故也。有說：諸根即信等五。非也。信等即鈍根故，今即六根也。有說：二忍者即生法二忍，又五忍中之初二種，無生忍者即第四忍。此恐不然。無生法忍即生法忍故，超於順忍，忽說無生，無別所以故。今即中下之人，唯得音響、柔順二忍。上品之屬，於不可數法得無生忍，故云不可計。既有利鈍，必是凡地故，而非根性利鈍也。

On the sūtra's words from "Wisdom being fully perfected" to "Tolerance of the non-arising of dharmas," the Commentary states: This fourth part concerns the supreme excellence of the virtue of wisdom. Some claim: realizing and merging with the Dharma-nature, it says "deeply entering all dharmas." Fully exhausting the wondrous teaching, it says "thoroughly articulating the essentials." This is surely not so. If sentient beings reborn there obtain these two wisdoms, there should be no ordinary persons or followers of the small vehicle. Now, "entering all dharmas" means awakening to what is expressed. "Articulating the essentials" means being proficient in the expressive means. Some claim: "all faculties" means the five faculties such as faith. This is incorrect. Faith and the rest are dull faculties; here it means the six sense faculties. Some claim: the "two tolerances" are the two tolerances of beings and dharmas, or the first two among the five tolerances, while tolerance of the non-arising [of dharmas] is the fourth tolerance. This, I fear, is not so. Tolerance of the non-arising of dharmas is itself the tolerance of dharmas; bypassing conformity tolerance and suddenly speaking of non-arising would have no other reason. Now, persons of middling and lower capacity attain only the two tolerances: adaptation to sounds and conformity tolerance. Those of the highest grade attain tolerance of the non-arising [of dharmas] regarding incalculable dharmas; hence it says "incalculable." Since there are sharp and dull, it must be the stage of ordinary beings, not the sharp or dull nature of faculties.