遊心安樂道 1.27

1.27

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.