略論安樂淨土義 1.31

1.31

「二者、疑佛智於人不為玄絕。何以故？夫一切名字從相待生，覺智從不覺生，如是迷方從記方生。若便迷絕不迷，迷卒不解；迷若可解，必迷者解亦可云解者迷。迷解、解迷猶手反覆耳，乃可明、昧為異，亦安得超然哉？起此疑故，於佛智慧生疑不信。對治此疑，故言不可稱智。

"Second, there is the doubt that the Buddha's wisdom is not profoundly transcendent over human beings. Why? All names and designations arise from mutual dependence; awakening and wisdom arise from unawakening, just as mistaking one's direction arises from noting one's direction. If confusion were utterly divorced from not being confused, confusion could never be resolved. If confusion can be resolved, then when the confused become resolved, one might also say that the resolved become confused. Confusion turning into resolution and resolution into confusion is merely like turning one's hand over and back; they may differ as clarity and darkness, but how could there be something transcendent? Because this doubt arises, one gives rise to doubt and lacks faith in the Buddha's wisdom. To remedy this doubt, [the sūtra] speaks of 'ineffable wisdom.'