English
English version: Regarding what is said to be the Reward Land, some say: 'It is the parents of the Dharma gate, as stated in the *Vimalakirti Sutra*.' Based on this reasoning, there is no contradiction. The Pure Lands described in the above four sections are all accomplished by the vows and practices of the Tathagata (如来，another name for Buddha), not achieved by the self-power of those who are born there, unlike the impure outer world, which is solely formed by the suffering results of sentient beings. Therefore, they are collectively called Pure Lands. Third, explaining doubts and difficulties. Among them, first, clarifying the object of doubt; second, clarifying the thoughts to counteract doubt; and third, clarifying the superiority and inferiority of birth by transformation and birth from the womb in that land. Regarding clarifying the object of doubt, the following text says: 'If there are sentient beings who cultivate merits with a doubtful mind, vowing to be born in that land, but do not understand Buddha-jnana (佛智，Buddha wisdom), Acintya-jnana (不思议智，inconceivable wisdom), Apramana-jnana (不可称智，immeasurable wisdom), Mahayana-vistirna-jnana (大乘广智，vast wisdom of the Mahayana), Asamasama-varagra-jnana (无等无伦最上胜智，supreme and unsurpassed wisdom), and doubt and disbelieve in these wisdoms, yet still believe in sin and merit, cultivate good deeds, and vow to be born in that land. These sentient beings are born in palaces in that land, but for five hundred years they do not hear the Three Jewels (Triratna，三宝，Buddha, Dharma, Sangha), so it is said to be the borderland.' And so on. Here, 'Buddha-jnana' is a general statement; the following four sentences each reveal four wisdoms. 'Acintya-jnana' is Krtyanusthana-jnana (成所作智，wisdom of accomplishing what should be done). This wisdom can do inconceivable things, such as a body that is no more than sixteen feet tall, yet no one can see the top of its head; without increasing the amount of pores, it pervades the ten directions of the world; reciting the Buddha's name once, eternally eliminates heavy sins of many kalpas; ten thoughts of merit can generate superior rewards beyond the world. Such things are beyond their comprehension, so it is called Acintya-jnana. 'Apramana-jnana' is Pratyaveksana-jnana (妙观察智，wisdom of wonderful observation). This wisdom observes immeasurable realms, saying that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and cutting off thoughts, not measurable by those who pursue words, so it is called Apramana-jnana. 'Mahayana-vistirna-jnana' is Samata-jnana (平等性智，wisdom of equality). This wisdom widely delivers sentient beings, unlike the Hinayana, saying that it roams in non-self, so there is nothing that does not belong to me; because there is nothing that does not belong to me, there is nothing that cannot be equally embraced, using this wisdom power of the same body, universally carrying boundless sentient beings, all completely reaching unsurpassed Bodhi, so it is called Mahayana-vistirna-jnana. --------------------------------------------------------------------------------
Chinese
乘广智。无等、无伦、最上胜智者，正是如来大圆镜智，始转本识，方归心原，一切种境，无不圆照，是名为大圆镜智。此一中智，有五殊胜，如解脱身，二乘同得如是镜智，此一智中，正是法身，非彼所共，故名无等，是一胜也；如前三智，菩萨渐得，大圆镜智，唯佛顿证，更无余类，故名无伦，是二胜也；过于不思议智为最，逾于不可称智为上，宽于大乘广智为胜，是为第三四五胜也，是故名为无等、无伦、最上胜智，是显四疑所迷境也。 次、明对治疑惑相者。谓如有一性非质直，邪聪我慢，薄道心人，不了四智而起四疑：一者、疑成所作智所作之事。谓同经说“十念念佛得生彼国”，由不了故，生疑而言：“如佛经说：‘善恶业道，罪福无朽。’重者既碍，理致无差。如何一生无恶不造，但以十念能灭诸罪，便得生彼，入正定聚，永离三途，毕竟不退耶？又无始来起诸烦恼，系属三界，而相缠缚。如何不断二轮烦恼，直以十念出三界外耶？”为治如是邪思惟疑，是故说名不思议智，欲显佛智有大势力，故能以近为远，以远为近；以重为轻，以轻为重。虽实有是事，而非思量境，所以直而仰信经说，不得以自浅识思识。若欲生信，应以事说，譬如千年积薪，其高百里，豆计火烧，一日都尽。可言：“千年 现代汉语译本 具备广阔智慧。无等（没有可以相比的），无伦（没有同类的），最上胜智（最殊胜的智慧），正是如来大圆镜智（如来所具有的清净、圆满的智慧），开始转变本识（根本的意识），最终回归心的本源，一切现象，没有不能圆满照见的，这被称为大圆镜智。这一个中智，有五种殊胜之处，例如解脱身，二乘（声闻乘和缘觉乘）共同获得这样的镜智，这一个智慧中，正是法身（佛的真身），不是他们所能共同拥有的，所以称为无等，这是第一种殊胜；像前面的三种智慧，菩萨逐渐获得，大圆镜智，只有佛才能顿悟证得，再没有其他种类，所以称为无伦，这是第二种殊胜；超过不思议智（不可思议的智慧）为最，胜过不可称智（无法称量的智慧）为上，宽于大乘广智（大乘的广大智慧）为胜，这是第三、第四、第五种殊胜，因此称为无等、无伦、最上胜智，这是为了显示被四种疑惑所迷惑的境界。 其次，说明对治疑惑的相状。如果有一个人性情不质朴正直，邪恶聪明又傲慢，道心浅薄的人，不了解四智（大圆镜智、平等性智、妙观察智、成所作智）而产生四种疑惑：第一种，怀疑成所作智（成就一切事业的智慧）所成就的事情。如同经书上说‘十念念佛得生彼国’，因为不了解这个道理，产生怀疑而说：‘如同佛经上说：‘善恶业的道路，罪过和福报不会消亡。’重的罪业既然阻碍，道理上没有差别。为什么一生无恶不作，但凭借十念就能灭除各种罪过，便能往生到那个世界，进入正定之聚（必定证悟的群体），永远脱离三恶道，最终不会退转呢？又从无始以来产生各种烦恼，被系缚在三界之内，互相缠绕。为什么不断除二轮烦恼（烦恼和业力），直接凭借十念就能超出三界之外呢？’为了对治像这样邪恶的思惟和疑惑，所以说名为不思议智（不可思议的智慧），想要显示佛的智慧有巨大的力量，所以能够以近为远，以远为近；以重为轻，以轻为重。虽然确实有这样的事情，但不是思量所能达到的境界，所以应当直接仰信经书所说，不能用自己浅薄的见识去思考认识。如果想要产生信心，应当用事例来说明，譬如千年积累的柴火，高达百里，用豆粒大小的火去烧，一天就能全部烧尽。难道能说：‘千年
English
English version Possessing vast wisdom. Unequaled (nothing can compare), Unparalleled (no similar kind), Supreme and Excellent Wisdom, is precisely the Great Perfect Mirror Wisdom of the Tathagata (the pure and complete wisdom possessed by the Tathagata), initially transforming the fundamental consciousness, ultimately returning to the origin of the mind, all phenomena, without exception, are perfectly illuminated, this is called Great Perfect Mirror Wisdom. This single central wisdom has five unique superiorities, such as the liberation body, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) jointly attain such mirror wisdom, within this one wisdom, is precisely the Dharmakaya (the true body of the Buddha), not something they can jointly possess, therefore it is called Unequaled, this is the first superiority; like the previous three wisdoms, Bodhisattvas gradually attain, Great Perfect Mirror Wisdom, only the Buddha can suddenly awaken and realize, there is no other kind, therefore it is called Unparalleled, this is the second superiority; surpassing Inconceivable Wisdom as the most, exceeding Immeasurable Wisdom as the supreme, wider than the Vast Wisdom of the Mahayana as the excellent, these are the third, fourth, and fifth superiorities, therefore it is called Unequaled, Unparalleled, Supreme and Excellent Wisdom, this is to reveal the realm deluded by the four doubts. Secondly, explaining the characteristics of counteracting doubts. If there is a person whose nature is not simple and upright, evilly clever and arrogant, with a shallow mind for the path, not understanding the Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) and giving rise to four doubts: The first is doubting the things accomplished by Accomplishing Wisdom. Just as the sutras say 'Ten recitations of Buddha's name will lead to rebirth in that land', because of not understanding this principle, doubts arise and they say: 'Just as the sutras say: 'The paths of good and evil karma, sins and blessings will not perish.' Since heavy sins obstruct, there is no difference in principle. Why is it that one who has committed no evil in their life, but relies on ten recitations to extinguish all sins, can be reborn in that world, enter the assembly of the rightly established (the group destined for enlightenment), forever escape the three evil paths, and ultimately not regress? Furthermore, from beginningless time, various afflictions have arisen, being bound within the Three Realms, mutually entangled. Why is it that without cutting off the two wheels of afflictions (afflictions and karma), one can directly transcend the Three Realms with ten recitations?' In order to counteract such evil thoughts and doubts, it is therefore called Inconceivable Wisdom, wanting to show that the Buddha's wisdom has great power, so it can make near into far, and far into near; make heavy into light, and light into heavy. Although there is indeed such a thing, it is not a realm that can be reached by thought, so one should directly believe what the sutras say, and not use one's own shallow knowledge to think and understand. If one wants to generate faith, one should use examples to explain, for example, a thousand years of accumulated firewood, a hundred miles high, using a fire the size of a bean to burn, it can all be burned in one day. Can one say: 'A thousand years --------------------------------------------------------------------------------
Chinese
之积薪，如何一日尽耶？”又如躄者，自力勤行，要迳多日，至一由旬，若寄他船，亦因风势，一日之间，能到千里，可言：“躄者云何一日至千里耶？”世间船师之力，尚作如是绝虑之事；何况如来法王之力，而不能作不思议事耶？是为对治第一疑也？ 第二疑者，谓疑妙观察智所观之境。经中赞佛智云：“妙观察智，诸法非有无，远离二边，不着中道。”由不了故，生疑而言：“如今现见称量，物重则低，物轻必举。若言轻而不举，重而不低，如是说者，有言无义。因缘生法，当知亦尔，若实非无，便随于有；如其非有，则当于无。若言非无而不得有，非有而不堕无，则同重而不低，轻而不举，故知是说有言无实。”如是称量，则堕诸边；或执依他实有，堕增益边；或执缘生、空无，堕损减边；或计俗有、真空，双负二边，堕相违论；或计非有、非无，着一中边，堕愚痴论。如释论云：“非有、非无是愚痴论故”。为治此等邪称量执，是故安立不可称智，欲显诸法甚深，离言、绝虑，不可寻思称量、如言取义。如《瑜伽论》说：“云何甚深难见之法，谓一切法。何以故？第一甚深难见法者，所谓诸法自性，绝诸戏论，过言说道。然由言说为依正故，方乃可取、可观、可觉，是故诸法甚深难见。”是为对治第 现代汉语译本：譬如堆积的柴火，怎么可能一天就烧完呢？又好比一个跛脚的人，靠自己的力量努力行走，需要很多天才能走完一由旬（Yojana，古印度长度单位，约合13-16公里），如果乘坐别人的船，凭借风势，一天之内就能到达千里之外，难道可以说：‘跛脚的人怎么可能一天到达千里之外呢？’世间的船夫的力量，尚且能做出如此不可思议的事情；更何况如来法王的力量，怎么就不能做出不可思议的事情呢？这是为了对治第一种疑惑。 第二种疑惑，是疑惑妙观察智（Wonderful Discriminating Wisdom）所观察的境界。经中赞叹佛的智慧说：‘妙观察智，诸法非有无，远离二边，不着中道。’由于不了解这个道理，产生疑惑说：‘现在亲眼所见，用秤称量，物体重就会下沉，物体轻必定上升。如果说轻的物体不上升，重的物体不下沉，这样说就是有言无义。因缘所生的法，应当知道也是这样，如果实在不是没有，就随顺于有；如果实在是没有，就应当归于无。如果说不是没有却不能归于有，不是有却不归于无，那就如同重的物体不下沉，轻的物体不上升，所以知道这种说法是有言无实。’像这样称量，就落入了各种边见；或者执着依他起性（dependent nature）是实有的，落入增益边（affirming what is not）；或者执着缘起性空，落入损减边（denying what is）；或者认为世俗谛（conventional truth）是有，胜义谛（ultimate truth）是空，双双否定二边，落入互相矛盾的论调；或者认为非有非无，执着于一个中间的边见，落入愚痴的论调。正如《释论》（释摩诃衍论）所说：‘非有、非无是愚痴论’。为了对治这些邪恶的称量执着，所以安立不可称智（unfathomable wisdom），想要显示诸法甚深，远离言语、断绝思虑，不可寻思称量、按照言语来理解意义。正如《瑜伽师地论》（Yogacarabhumi-sastra）所说：‘什么是最甚深难以见到的法？就是一切法。为什么呢？第一甚深难以见到的法，就是诸法的自性，断绝一切戏论，超越言语说道。然而由于言语作为依据和辅助，才能被理解、被观察、被觉知，所以诸法甚深难以见到。’这是为了对治第二种疑惑。