遊心安樂道 1.27

1.27

第四疑者，謂大圓鏡智遍照一切境義。云何生疑？謂作是言：「虛空無邊故，世界亦無邊；世界無邊故，眾生亦無邊；眾生無邊故，心所差別根欲性等皆無邊際。云何於此能得盡知，為當漸漸修習而知；為當不修忽然頓照。若不修習忽然頓照者，一切凡夫皆應等照，等不修故，無異因故；若便漸修終得盡知者，即一切境非無邊際，無邊有盡，不應理故。如是進退，皆不成立，何得普照，名一切種智？」為治如是兩關疑難，故立無等、無倫、最上勝智，欲明如是大圓鏡智超過三智，而無等類；二諦之外，獨在無二。兩關之表，超然無開，只應仰信，不可比量，故名最上勝智。

The fourth doubt concerns the meaning of the great mirror-like wisdom illuminating all objects universally. How does the doubt arise? It is said: 'Because empty space is boundless, worlds are also boundless; because worlds are boundless, sentient beings are also boundless; because sentient beings are boundless, their mental factors, distinctions, faculties, desires, and natures are all boundless. How could this be completely known? Does one know it through gradual cultivation and practice, or does one suddenly illuminate it all at once without cultivation? If one suddenly illuminates it all at once without cultivation, then all ordinary persons should equally illuminate it, because they equally lack cultivation and there is no differing cause. If one finally attains complete knowledge through gradual cultivation, then all objects would not be boundless, for it is unreasonable for the boundless to have an end. Thus, neither option can be established; how then could it illuminate universally and be called the wisdom of all aspects?' To remedy these two dilemma-like doubts and difficulties, the 'incomparable, unequaled, supreme, and wondrous wisdom' is established. It wishes to clarify that this great mirror-like wisdom transcends the [other] three wisdoms and has no equal or counterpart; outside the two truths, it stands alone without duality. Beyond the two alternatives, it is transcendent without opening [to conceptualization]; one should only venerate and believe it, and it cannot be inferred by comparison. Therefore it is called the supreme, wondrous wisdom.