遊心安樂道 1.28

1.28

云何於此起仰信者？譬如世界無邊，不出虛空之外；如是萬境無限，咸入一心之內。佛智離相，歸一心原，智與一心，渾同無二，以始覺者即同本覺，故無萬境出於智外。由是道理，無境不盡，而非有限，以無邊智照無邊境故。如《起信論》云：「一切境界，本來一心，離於想念，以眾生妄見境界，故心有分齊，以妄起相念，不稱法性，故不能了；諸佛如來離於見相，無所不遍，心真實故，則是諸法之性，自體顯照一切妄法，有大智用，無量方便，隨諸眾生所應得解，悉能開示一切法義，是故得名一切種智。」是為無等、無倫、最上勝智，無所見故，無所不見，如是對治第四疑也。

How does one give rise to veneration and faith in this? For example, although worlds are boundless, they do not go beyond empty space; just so, although the myriad objects are infinite, they all enter within the One Mind. The Buddha's wisdom is free from characteristics and returns to the source of the One Mind; wisdom and the One Mind are fused into one without duality. Since initial enlightenment is identical to original enlightenment, no myriad objects exist outside of wisdom. By this principle, there is no object that is not exhausted, yet it is not finite, because boundless wisdom illuminates boundless objects. As the Treatise on the Awakening of Faith says: 'All realms are originally the One Mind, free from conceptual thoughts. Because sentient beings falsely perceive realms, their minds have boundaries; because they falsely give rise to marks and thoughts that do not accord with the nature of phenomena, they cannot comprehend them. The Buddhas, the Tathāgatas, are free from perceived marks and are universally pervasive. Because their minds are real, they are the nature of all phenomena; their own essence illuminates all false phenomena, possessing great wisdom and function and immeasurable skillful means, and in accordance with what sentient beings should understand, they can reveal and explain all dharma-meanings. Therefore, it receives the name "wisdom of all aspects".' This is the incomparable, unequaled, supreme, and wondrous wisdom: because it sees nothing, there is nothing it does not see. Thus is the fourth doubt remedied.