English
English version: 'Like a pile of firewood, how could it be burned up in a single day?' Or like a cripple who, relying on his own strength to walk diligently, would need many days to travel one Yojana (Yojana, an ancient Indian unit of distance, approximately 13-16 kilometers). If he were to take another's boat, relying on the wind, he could reach a thousand miles in a single day. Could one then say: 'How could a cripple reach a thousand miles in a single day?' The power of worldly boatmen can accomplish such inconceivable things; how much more so the power of the Tathagata Dharma King, who cannot accomplish inconceivable things? This is to counteract the first doubt. The second doubt concerns the realm observed by the Wonderful Discriminating Wisdom (Wonderful Discriminating Wisdom). The sutra praises the Buddha's wisdom, saying: 'Wonderful Discriminating Wisdom, all dharmas are neither existent nor non-existent, being apart from the two extremes, not attached to the middle way.' Because of not understanding this principle, doubts arise, saying: 'Now, what is seen and measured, if an object is heavy, it will sink; if an object is light, it will rise. If it is said that a light object does not rise, and a heavy object does not sink, such a statement is meaningful but without substance. Conditioned dharmas should also be understood in this way. If it is truly not non-existent, then it follows existence; if it is truly non-existent, then it should belong to non-existence. If it is said that it is not non-existent but cannot belong to existence, and it is not existent but does not fall into non-existence, then it is like a heavy object not sinking and a light object not rising, so it is known that this statement is meaningful but without reality.' Such measurement falls into various extremes; either clinging to the dependent nature (dependent nature) as truly existent, falling into the extreme of addition (affirming what is not); or clinging to the emptiness of conditioned arising, falling into the extreme of subtraction (denying what is); or considering conventional truth (conventional truth) as existent and ultimate truth (ultimate truth) as empty, doubly negating the two extremes, falling into contradictory arguments; or considering neither existent nor non-existent, clinging to a middle extreme, falling into foolish arguments. As the Shastra (释摩诃衍论) says: 'Neither existent nor non-existent is a foolish argument.' In order to counteract these evil measuring attachments, the unfathomable wisdom (unfathomable wisdom) is established, wanting to reveal that all dharmas are profound, apart from words, cut off from thoughts, not to be sought and measured, and to understand the meaning according to words. As the Yogacarabhumi-sastra (Yogacarabhumi-sastra) says: 'What is the most profound and difficult to see dharma? It is all dharmas. Why? The first most profound and difficult to see dharma is the self-nature of all dharmas, cutting off all play of concepts, transcending words and speech. However, because words are used as a basis and aid, they can be understood, observed, and perceived, so all dharmas are profound and difficult to see.' This is to counteract the second doubt. -------------------------------------------------------------------------------- 二疑也。
Chinese
第三疑者，谓疑平等性智等济之意。如同经说：“一切众生，悉皆有心，凡有心者，当得菩提。”由不了故，生疑而言：“若言‘众生皆有佛性，悉度一切有情，令得无上菩提’者，是则诸众生虽多，必有终尽，其最后佛，无利他德，所化无故，毕不成佛，功德阙故；无他有功，不应道理；阙功成佛，亦无是处。”作是邪计，诽谤大乘，不信平等应度之意。为治如是狭小疑执，是故安立大乘广智，欲明佛智无所运载，运载一切，皆入无余，故曰大乘；其所运载，无限无际，故名广智。所以然者，虚空无边故，众生无数量；三世无际故，生死无始终。众生既无始终，诸佛亦无始终。若既诸佛有始成者，其前无佛果，无圣教；无圣教故，无闻薰习；闻薰习无而成佛者，则无因有果，但有言无实。由是道理，诸佛无始。虽实无始，而无一佛本不作凡，虽皆本作凡，而展转无始，以是准知众生无终；虽实无终，而无一人后不作佛，虽悉后作佛，而展转无终。是故应信平等性智无所不度，而非有限，是以安立大乘广智，是为对治第三疑也。 第四疑者，谓大圆镜智遍照一切境义。云何生疑？谓作是言：“虚空无边故，世界亦无边；世界无边故，众生亦无边；众生无边故，心所差别根欲性等皆无边际。云何 现代汉语译本 第二种疑惑是，怀疑平等性智等同救济一切的意义。如同经书所说：‘一切众生，都有心识，凡是有心识的，都应当能够证得菩提（bodhi，觉悟）。’由于不了解这个道理，就产生怀疑，说：‘如果说众生都有佛性（Buddha-nature），都能度化一切有情，使他们证得无上菩提，那么众生虽然众多，必定有终结的时候，那么最后成佛的那位佛，就没有利益他人的功德，因为没有可以教化的对象，最终不能成佛，因为功德缺失；没有其他功德，这不合道理；缺失功德而能成佛，也没有这样的道理。’这样邪恶地推测，诽谤大乘佛法，不相信平等救度的意义。为了纠正这种狭隘的怀疑执着，所以安立大乘广智，想要说明佛的智慧没有不能运载的，运载一切众生，都进入没有剩余的涅槃（Nirvana），所以叫做大乘；它所运载的，没有限制没有边际，所以叫做广智。为什么这样说呢？因为虚空没有边际，所以众生没有数量；过去、现在、未来三世没有边际，所以生死轮回没有始终。众生既然没有始终，诸佛也没有始终。如果说诸佛有开始成佛的，那么在他之前就没有佛果，没有圣教；没有圣教，就没有听闻熏习；没有听闻熏习却能成佛，那就是没有原因却有结果，只有空话没有实际。因为这个道理，诸佛是没有开始的。虽然实际上没有开始，但是没有一位佛本来不是凡夫，虽然都本来是凡夫，但是辗转没有开始，用这个来推知众生没有终结；虽然实际上没有终结，但是没有一个人最终不成佛，虽然最终都成佛，但是辗转没有终结。所以应当相信平等性智没有不能度化的，而不是有限的，因此安立大乘广智，这是为了对治第三种疑惑。 第四种疑惑是，怀疑大圆镜智普遍照耀一切境界的意义。为什么会产生怀疑呢？因为有人这样说：‘虚空没有边际，所以世界也没有边际；世界没有边际，所以众生也没有边际；众生没有边际，所以心所的差别、根器、欲望、性格等等都没有边际。怎么能
English
English version The second doubt concerns doubting the meaning of the Equality Wisdom (Samatajnana) equally saving all beings. As the sutra says: 'All sentient beings have minds, and all who have minds should attain Bodhi (enlightenment).' Due to not understanding this, doubts arise, saying: 'If it is said that all beings have Buddha-nature (Buddha-dhatu), and can deliver all sentient beings, enabling them to attain unsurpassed Bodhi, then although sentient beings are numerous, they must have an end. The last Buddha will have no merit of benefiting others, because there will be no beings to teach, and ultimately will not become a Buddha due to the lack of merit; without other merits, this is unreasonable; becoming a Buddha without merit is also impossible.' Such evil speculations slander the Mahayana (Great Vehicle), disbelieving the meaning of equal salvation. To correct such narrow doubts and attachments, the Great Wisdom of the Great Vehicle is established, intending to explain that the Buddha's wisdom has nothing it cannot carry, carrying all beings, all entering Nirvana (liberation) without remainder, hence it is called the Great Vehicle; what it carries is limitless and boundless, hence it is called Great Wisdom. Why is this so? Because space is boundless, sentient beings are countless; the three times (past, present, future) are boundless, so birth and death have no beginning or end. Since sentient beings have no beginning or end, Buddhas also have no beginning or end. If Buddhas have a beginning of becoming Buddhas, then before them there would be no Buddha-fruit, no holy teachings; without holy teachings, there would be no hearing and cultivation; becoming a Buddha without hearing and cultivation would be having a result without a cause, only empty words without reality. Because of this reason, Buddhas have no beginning. Although in reality there is no beginning, there is no Buddha who was not originally a common person, although all were originally common people, they have been revolving without beginning, using this to infer that sentient beings have no end; although in reality there is no end, there is no one who will not eventually become a Buddha, although all will eventually become Buddhas, they have been revolving without end. Therefore, one should believe that the Equality Wisdom has nothing it cannot deliver, and is not limited, therefore the Great Wisdom of the Great Vehicle is established, this is to counteract the third doubt. The fourth doubt concerns doubting the meaning of the Great Perfect Mirror Wisdom (Adarsa-jnana) universally illuminating all realms. Why does doubt arise? Because someone says: 'Space is boundless, so the world is also boundless; the world is boundless, so sentient beings are also boundless; sentient beings are boundless, so the differences in mental states, faculties, desires, natures, etc., are all boundless. How can --------------------------------------------------------------------------------
Chinese
于此能得尽知，为当渐渐修习而知；为当不修忽然顿照。若不修习忽然顿照者，一切凡夫皆应等照，等不修故，无异因故；若便渐修终得尽知者，即一切境非无边际，无边有尽，不应理故。如是进退，皆不成立，何得普照，名一切种智？”为治如是两关疑难，故立无等、无伦、最上胜智，欲明如是大圆镜智超过三智，而无等类；二谛之外，独在无二。两关之表，超然无开，只应仰信，不可比量，故名最上胜智。 云何于此起仰信者？譬如世界无边，不出虚空之外；如是万境无限，咸入一心之内。佛智离相，归一心原，智与一心，浑同无二，以始觉者即同本觉，故无万境出于智外。由是道理，无境不尽，而非有限，以无边智照无边境故。如《起信论》云：“一切境界，本来一心，离于想念，以众生妄见境界，故心有分齐，以妄起相念，不称法性，故不能了；诸佛如来离于见相，无所不遍，心真实故，则是诸法之性，自体显照一切妄法，有大智用，无量方便，随诸众生所应得解，悉能开示一切法义，是故得名一切种智。”是为无等、无伦、最上胜智，无所见故，无所不见，如是对治第四疑也。 若不得意，如言取义，有边、无边，皆不离过，且依非有边门，假说无边义耳。若人不决如是四疑，虽生彼国，而在 现代汉语译本：如果通过这种方式能够完全了解，那么是应该通过逐渐修习而了解呢？还是应该不经修习而忽然顿悟呢？如果不经修习而忽然顿悟，那么一切凡夫都应该同样顿悟，因为同样没有修习，没有不同的原因；如果通过逐渐修习最终能够完全了解，那么一切境界就不是没有边际的，没有边际的事物有了尽头，这在道理上是不成立的。这样进退两难，都不能成立，怎么能够普遍照了，称为一切种智（Sarvākārajñāna，指佛陀所证得的对一切事物和现象的全面、彻底的智慧）呢？为了解决这样两方面的疑难，所以设立无等、无伦、最上胜智，想要说明这样的大圆镜智（Ādarśa-jñāna，如镜子般反映一切的智慧）超过三智（指声闻、缘觉、菩萨的三种智慧），而没有同等之类；在二谛（指世俗谛和胜义谛）之外，独自存在于无二的境界。两难之外，超越而无所开启，只应该仰信，不可比量，所以称为最上胜智。 怎么样才能于此生起仰信呢？譬如世界没有边际，不会超出虚空之外；如同万境没有限度，都进入一心之内。佛智离开一切相，归于一心之源，智慧与一心，完全相同没有差别，因为始觉（指最初的觉悟）与本觉（指本来的觉悟）相同，所以没有万境出于智慧之外。由于这个道理，没有境界不能完全了解，而不是有限的，因为用无边的智慧照耀无边的境界。如《起信论》所说：‘一切境界，本来一心，离于想念，因为众生虚妄地见到境界，所以心有了局限，因为虚妄地生起相念，不符合法性，所以不能了解；诸佛如来离开一切见相，无所不遍，心真实的缘故，就是诸法的本性，自体显现照耀一切虚妄之法，有大智慧作用，无量方便，随着众生所应该得到的理解，都能够开示一切法义，所以得名一切种智。’这就是无等、无伦、最上胜智，因为没有所见，所以没有不见，这样对治第四种疑惑。 如果不能领会意思，像按照字面意思理解，有边、无边，都离不开过失，姑且依靠非有边这一方面，假设说无边的意义罢了。如果人不能决断这样的四种疑惑，即使生在彼国，也在...