廬山蓮宗寶鑑 5.10

5.10

夫四果之明不能測如來之奧、十地之聖不能窮極果之妙，矧茲凡夫生無慧目，陷三界有必固之妄、指淨土謬難轉之疑。疑之於身，知五蘊之未滅；疑之於心，知萬惑之未遣；疑之於行，知六度之未濟。由漂沈未濟之行，期濟於已濟之域，在於其己猶惑之，況他人哉。此物情難信，為道俗所共疑也。隋智者大師，心興物冥、智將神會，乘時翼教異跡由著。因其所異，考其所證，不知其三賢之人乎？十聖之人乎？其為應正等覺妙神化于難思乎？蓋亦思之不能知也。但大師念定總持昭晣行業，期生淨土間無容髮，發大師之所有存者，其十疑之文乎。然其文，遠取諸經、近取諸論，去就其意以取諸傳，無離經以備事、無飾辭以增巧，審辭達意，能極九品之所生，乃見大師之用心也。見大師之心者，其於淨土之有疑，所謂高天無雲、群星列彩，經紀之所相殊、躔次之所相異，粲粲然無一而隱者也。予得其文，載念能仁所稱淨土者，累焉諸佛證而成之者，或舌相以覆大千、或潮音而演梵說。余雖陋學，不得以相輝映，烏可無言哉？故於論首略陳一二以罄予所懷。雖辭膚理淺不足起大師之化，在其先佛證成之義且有歸矣。

The clarity of the four fruits cannot fathom the profundity of the Tathāgata, and the sages of the ten stages cannot exhaust the marvel of the ultimate fruition. How much more so for this ordinary person, born without the eye of wisdom, trapped in the three realms with inevitably entrenched delusions, pointing at the Pure Land with errant and hard-to-turn doubts? Doubting it in body, knowing that the five aggregates are not yet extinguished; doubting it in mind, knowing that the myriad defilements are not yet dispelled; doubting it in practice, knowing that the six pāramitās are not yet crossed over. Through practice that is adrift and has not yet crossed over, hoping to cross over to the realm of those who have already crossed over—within oneself there is still confusion, how much more so for others! These worldly sentiments are hard to inspire faith, and are doubted by monastics and laity alike. During the Sui, Great Master Zhizhe's mind merged with phenomena and his wisdom joined with the spiritual. Riding the times to assist the teaching, his extraordinary traces were clearly evident. Based on what was extraordinary about him, examining what he realized, was he a person of the three stages of worthies? A person of the ten holy stages? Or was he an Anuttarā Samyaksaṃbuddha whose wondrous spiritual transformations were beyond conception? One simply cannot know through thought. Yet the Master's mindfulness and samādhi, dhāraṇī, and clearly luminous practice and conduct, aiming for rebirth in the Pure Land, left not the breadth of a hair between them. What has preserved what the Master possessed must be the text of the Ten Doubts. That text draws from afar upon various sūtras and from near upon various treatises, adopting and selecting their intent to draw upon various records. It does not depart from the sūtras to prepare facts, nor does it adorn words to increase cleverness. Carefully phrasing and conveying meaning, it is able to exhaust the rebirths of the nine grades, whereby one sees the Master's application of mind. For those who see the Master's mind, regarding doubts about the Pure Land, it is like the high sky without clouds where the host of stars display their luster—the distinctions among celestial longitudes and the differences among planetary stations are all brilliantly clear, with not a single thing hidden. Having obtained this text, I repeatedly reflect upon the Pure Land praised by Śākyamuni and verified and accomplished by the successive Buddhas, whether covering the great chiliocosm with the tongue-mark or expounding the Brahmā preaching with the tide-like voice. Although I am of crude learning and cannot reflect their radiance, how could I remain silent? Therefore, at the head of the treatise I briefly set forth one or two points to express my sentiments fully. Though the words are shallow and the principle is slight, insufficient to arouse the Master's conversion, they nevertheless find their refuge in the meaning of verification and accomplishment by previous Buddhas.