English
English version: This is inconceivable. To value the evil deeds of a hundred years as weighty, and to regard the ten recitations of Amitabha's (Amitabha) name at the end of life as light, thinking that one cannot be reborn in the Land of Bliss and enter the Stage of Assurance (assured of enlightenment), is not true. 'The second doubt is, doubting that the Buddha's wisdom is not profound and abstruse for ordinary people. Why is that? Because all names arise from relative conditions, and awakened wisdom arises from a state of non-awakening, just as getting lost arises from the act of remembering directions. If one is completely lost without a state of not being lost, the lost person will never understand; if being lost can be understood, then what the lost person understands can also be said to be a kind of delusion of the understander. Being lost and understanding, understanding and being lost are like the front and back of a hand, only able to show that light and darkness are different, how can one transcend this relativity?' Because of this doubt, one doubts and disbelieves in the Buddha's wisdom. To counteract this doubt, it is said that the Buddha's wisdom is immeasurable. 'Immeasurable wisdom refers to the Buddha's wisdom transcending all designations, not existing in a relative manner. Why is this said? If a dharma is 'existent,' then there must be wisdom that knows 'existence'; if a dharma is 'non-existent,' then there must also be wisdom that knows 'non-existence.' All dharmas transcend 'existence' and 'non-existence,' so when the Buddha realizes all dharmas, his wisdom transcends relativity. You use 'understanding' and 'being lost' as metaphors, but this is still a kind of delusion, not constituting true understanding. It is like interpreting a dream for someone in a dream; although it is said to be interpreting a dream, one is still dreaming. Using 'knowing' to understand the Buddha is not truly knowing the Buddha; using 'not knowing' to understand the Buddha is not truly knowing the Buddha; using 'neither knowing nor not knowing' to understand the Buddha is not truly knowing the Buddha; using 'neither not knowing nor not not knowing' to understand the Buddha is also not truly knowing the Buddha. The Buddha's wisdom transcends these four statements; the mind of the one who contemplates it ceases, and the speech of the one who slanders it is cut off. For this reason, the *Mahaprajnaparamita-sastra* says: 'If one sees Prajna (Prajna, wisdom), then one is bound; if one does not see Prajna, then one is also bound. If one sees Prajna, then one is liberated; if one does not see Prajna, then one is also liberated.' This verse says that those who do not leave the four statements are bound, and those who leave the four statements are liberated. You doubt that the Buddha's wisdom is not profound and abstruse for ordinary people, this is not true. 'The third doubt is, doubting that the Buddha actually cannot liberate all sentient beings. Why is that? Because in the past there were countless asamkhyas (asamkhya, countless) of Buddhas like the sands of the Ganges (ganga sand), and in the present ten directions of the world there are also countless and boundless asamkhyas of sentient beings, --------------------------------------------------------------------------------
Chinese
僧祇恒沙诸佛，若使佛实能度一切众生，则应久无三界。第二佛则不应复为众生发菩提心，具修净土，摄受众生。而实有第二佛，摄受众生，乃至实有三世、十方无量诸佛，摄受众生。故知，佛实不能度一切众生。起此疑故，于阿弥陀佛作有量想。对治此疑，故言大乘广智。 “大乘广智者，言佛无法不知，无烦恼不断，无善不备，无众生不度。所以有三世、十方者，有五义：一者、若便无第二佛，乃至无阿僧祇恒沙诸佛者，佛便不能度一切众生。以实能度一切众生故，则有十方无量诸佛，无量诸佛即是前佛所度众生。二者、若一佛度一切众生尽者，复亦不应后有佛。何以故？无觉他义故，复依何义，说有三世佛乎？依觉他义故，说佛佛皆度一切众生。三者、后佛能度，犹是前佛之能。何以故？由前佛有后佛故。譬如帝王之甲，得相绍袭，后王即是前王之能故。四者、佛力虽能度一切众生，要须有因缘，若众生与前佛无因缘，复须后佛。如是无缘众生，动迳百千万佛，不闻、不见，非佛力劣也。譬如日、月周四天下，破诸闇冥，而盲者不见，非日不明也；雷震裂耳，而聋者不闻，非声不励也。觉诸缘理，号之曰佛。若情强违缘理，非正觉也。是故众生无量，佛亦无量。徴佛莫问有缘、无缘，何不尽度一切众生者 现代汉语译本 僧祇恒沙（形容极多的数量）诸佛，如果佛真的能够度化一切众生，那么早就应该没有三界（欲界、色界、无色界）了。第二尊佛就不应该再次为众生发起菩提心（觉悟之心），具足修习净土，摄受众生。但实际上有第二尊佛，摄受众生，乃至实际上有三世（过去、现在、未来）、十方（东、西、南、北、东南、西南、东北、西北、上、下）无量诸佛，摄受众生。所以可知，佛实际上不能度化一切众生。因为产生这样的疑惑，所以对阿弥陀佛（西方极乐世界的教主）产生有限量的想法。为了对治这种疑惑，所以说大乘广智。 ‘大乘广智’是指，佛没有不知道的法，没有不能断除的烦恼，没有不具备的善，没有不能度化的众生。之所以有三世、十方诸佛，有五个原因：第一，如果没有第二尊佛，乃至没有阿僧祇恒沙诸佛，佛就不能度化一切众生。因为确实能够度化一切众生，所以有十方无量诸佛，无量诸佛就是之前的佛所度化的众生。第二，如果一尊佛度化一切众生完毕，那么之后就不应该再有佛。为什么呢？因为没有觉悟他人的意义了，又依据什么意义，说有三世佛呢？依据觉悟他人的意义，所以说佛佛都能度化一切众生。第三，后来的佛能够度化，仍然是之前的佛的能力。为什么呢？因为由之前的佛才有后来的佛。譬如帝王的盔甲，得以互相继承，后来的帝王就是之前的帝王的能力的延续。第四，佛力虽然能够度化一切众生，但必须要具备因缘，如果众生与之前的佛没有因缘，就需要后来的佛。像这样没有缘分的众生，即使经过百千万佛，也听不到、看不到，这不是佛的力量不足。譬如太阳、月亮照耀整个世界，破除各种黑暗，但盲人看不见，不是太阳不光明；雷声震耳欲聋，但聋子听不见，不是声音不响亮。觉悟各种因缘道理，称之为佛。如果情感强烈违背因缘道理，就不是真正的觉悟。所以众生无量，佛也无量。质问佛，不要问有缘、无缘，为什么不全部度化一切众生呢？’
English
English version If the Buddhas, as numerous as the sands of the Ganges (Sanghi Hengsha, describing an extremely large quantity), were truly capable of liberating all sentient beings, then the Three Realms (Desire Realm, Form Realm, Formless Realm) should have long ceased to exist. A second Buddha should not need to generate Bodhicitta (the mind of enlightenment) again for sentient beings, cultivate Pure Lands, and gather sentient beings. But in reality, there is a second Buddha who gathers sentient beings, and even in reality, there are countless Buddhas in the Three Times (past, present, future) and Ten Directions (east, west, south, north, southeast, southwest, northeast, northwest, up, down) who gather sentient beings. Therefore, it can be known that the Buddha is not actually able to liberate all sentient beings. Because of arising this doubt, one develops a limited view of Amitabha Buddha (the principal Buddha of the Pure Land sect). To counteract this doubt, the term 'Great Vehicle's Vast Wisdom' is used. 'Great Vehicle's Vast Wisdom' means that there is no Dharma (teachings) that the Buddha does not know, no afflictions that cannot be severed, no goodness that is not possessed, and no sentient beings that cannot be liberated. The reason why there are Buddhas in the Three Times and Ten Directions is due to five reasons: First, if there were no second Buddha, or even no Buddhas as numerous as the sands of the Ganges, then the Buddha would not be able to liberate all sentient beings. Because they are truly able to liberate all sentient beings, there are countless Buddhas in the Ten Directions, and these countless Buddhas are the sentient beings liberated by the previous Buddhas. Second, if one Buddha were to liberate all sentient beings completely, then there should be no Buddhas afterward. Why? Because there would be no meaning in awakening others. Based on what meaning, then, is it said that there are Buddhas in the Three Times? Based on the meaning of awakening others, it is said that each Buddha can liberate all sentient beings. Third, the ability of later Buddhas to liberate is still the ability of the previous Buddhas. Why? Because the later Buddhas exist because of the previous Buddhas. For example, the armor of emperors is inherited, and the later emperor is a continuation of the ability of the previous emperor. Fourth, although the Buddha's power is capable of liberating all sentient beings, it requires the presence of causes and conditions. If sentient beings have no affinity with the previous Buddhas, then later Buddhas are needed. Sentient beings without such affinity may pass through hundreds of thousands of Buddhas without hearing or seeing, but this is not due to the Buddha's power being inferior. For example, the sun and moon illuminate the entire world, dispelling all darkness, but the blind do not see, not because the sun is not bright; thunder cracks the ears, but the deaf do not hear, not because the sound is not powerful. Awakening to the principles of various causes and conditions is called a Buddha. If emotions strongly violate the principles of causes and conditions, it is not true enlightenment. Therefore, sentient beings are countless, and Buddhas are also countless. Questioning the Buddha, do not ask about those with or without affinity, why not liberate all sentient beings?' --------------------------------------------------------------------------------
Chinese
，非理言也。五、众生若尽，世间即堕有边。以是义故，则有无量佛，度一切众生。 “问曰：‘若众生不可尽，世间复须堕无边，无边故，佛则实不能度一切众生？’ “答曰：‘世间非有边、非无边，亦绝四句。佛令众生离此四句，名之为度。其实非度、非不度，非尽、非不尽。譬如梦渡大海，值涛波诸难，其人畏怖叫声彻外，外人唤觉，坦然无忧，但为渡梦，不为渡河。’ “问曰：‘言渡与不渡皆堕边见，何以但说渡一切众生为大乘广智，不说不渡众生为大乘广智？’ “答曰：‘众生莫不厌苦求乐，畏缚求解。闻渡则归向，闻不渡不知所以不渡，便谓佛非大慈悲，则不归向。不归向故，长寝久梦，无由可息。为是人故，多说渡，不说不渡。复次，《诸法无行经》亦言：“佛不得佛道，亦不渡众生，凡夫强分别，作佛渡众生。”言：“度众生”，是对治悉檀；言：“不度众生”，是第一义悉檀。二言各有所以，不相违背。’ “问曰：‘如梦得息，岂不是度耶？若一切众生，所梦皆息，世间岂不尽乎？’ “答曰：‘说梦为世间，若梦息，则无梦者。若无梦者，亦不说度者。如是知世间即是出世间，虽度无量众生，则不堕颠倒。’ “四者、疑佛不得一切种智。 现代汉语译本： ‘这不合乎道理。’五、如果众生都灭尽了，世界就会落入有边。因为这个缘故，所以有无量的佛，度化一切众生。 ‘问：如果众生不可能灭尽，世界又必定落入无边，因为无边的缘故，佛实际上不能度化一切众生？’ ‘答：世界既不是有边，也不是无边，也超越了四句（有、无、亦有亦无、非有非无）。佛让众生脱离这四句，就叫做度化。实际上既不是度化，也不是不度化，既不是灭尽，也不是不灭尽。譬如在梦中渡过大海，遇到波涛和各种灾难，那个人恐惧害怕，叫喊的声音传到外面，外面的人把他叫醒，他就坦然无忧了，只是渡过了梦境，而不是渡过了河流。’ ‘问：说度化和不度化都落入边见，为什么只说度化一切众生是大乘广智，不说不度化众生是大乘广智？’ ‘答：众生没有不厌恶痛苦而追求快乐，畏惧束缚而求解脱的。听到度化就会归向，听到不度化就不知道为什么不度化，便认为佛没有大慈悲，就不会归向。因为不归向的缘故，长久地沉睡在梦中，没有办法停止。为了这些人，多说度化，不说不度化。再者，《诸法无行经》也说：“佛没有得到佛道，也没有度化众生，凡夫强行分别，说佛度化众生。”说“度众生”，是对治悉檀（duìzhì xī tán，对治世俗的方便说法）；说“不度众生”，是第一义悉檀（dì yī yì xī tán，究竟真实的说法）。两种说法各有原因，不互相违背。’ ‘问：像从梦中醒来，难道不是度化吗？如果一切众生所做的梦都停止了，世界难道不会灭尽吗？’ ‘答：说梦就是世间，如果梦停止了，就没有做梦的人了。如果没有做梦的人，也就不说度化的人了。这样就知道世间就是出世间，虽然度化了无量众生，也不会落入颠倒。’ 四者、怀疑佛没有得到一切种智（yī qiè zhǒng zhì，对一切事物、一切道理的智慧）。