遊心安樂道 1.24

1.24

次、明對治疑惑相者。謂如有一性非質直，邪聰我慢，薄道心人，不了四智而起四疑：一者、疑成所作智所作之事。謂同經說「十念念佛得生彼國」，由不了故，生疑而言：「如佛經說：『善惡業道，罪福無朽。』重者既礙，理致無差。如何一生無惡不造，但以十念能滅諸罪，便得生彼，入正定聚，永離三途，畢竟不退耶？又無始來起諸煩惱，繫屬三界，而相纏縛。如何不斷二輪煩惱，直以十念出三界外耶？」為治如是邪思惟疑，是故說名不思議智，欲顯佛智有大勢力，故能以近為遠，以遠為近；以重為輕，以輕為重。雖實有是事，而非思量境，所以直而仰信經說，不得以自淺識思識。若欲生信，應以事說，譬如千年積薪，其高百里，豆計火燒，一日都盡。可言：「千年之積薪，如何一日盡耶？」又如躄者，自力勤行，要逕多日，至一由旬，若寄他船，亦因風勢，一日之間，能到千里，可言：「躄者云何一日至千里耶？」世間船師之力，尚作如是絕慮之事；何況如來法王之力，而不能作不思議事耶？是為對治第一疑也？

Next is the explanation of the marks of countering doubt. Suppose there is a person whose nature is not straightforward, who is crookedly clever and conceited, and who has a weak aspiration for the Way. Not understanding the four wisdoms, they arouse four doubts: First, they doubt the deeds accomplished by the wisdom of accomplishing actions. That is, seeing the sūtra state that 'with ten thoughts of buddhānusmṛti one attains rebirth in that land,' because of not understanding, they arouse doubt and say: 'As the Buddha's sūtra says: "The paths of good and evil karma, sin and merit, never decay." Since heavy karma creates obstruction, the principle is without discrepancy. How could one who has not refrained from creating any evil throughout a whole lifetime, merely through ten thoughts extinguish all sins, immediately attain rebirth there, enter the samyaktva-niyata-rāśi, eternally leave behind the three lower paths, and ultimately never retrogress? Furthermore, since beginningless time they have aroused afflictions that bind them to the three realms and entangle them. How could they, without severing the two wheels of affliction, go beyond the three realms directly through ten thoughts?' In order to cure such doubts arising from improper reflection, it is called the inconceivable wisdom. It is intended to show that the Buddha's wisdom possesses great power, and thus can make the near far and the far near, the heavy light and the light heavy. Although this matter truly exists, it is not an object of ordinary reflection; therefore, one should simply revere and believe the sūtra's words, and not speculate with one's own shallow cognition. If one wishes to arouse faith, one should illustrate it through worldly phenomena: for instance, a pile of firewood gathered for a thousand years, a hundred leagues high, when burned by a fire the size of a bean, is entirely consumed in a single day. Could one say, 'How could firewood piled for a thousand years be consumed in a single day?' Furthermore, like a lame person who travels by their own effort and needs many days to reach one yojana, but if they board another's ship, aided by the wind, can reach a thousand miles in a single day—could one say, 'How could a lame person travel a thousand miles in a single day?' If the power of a worldly boatman can accomplish such unthinkable things, how much more so the power of the Tathāgata, the Dharma King—how could he be unable to accomplish inconceivable things? This is the antidote to the first doubt.