大方廣圓覺修多羅了義經略疏 2.1088

2.1088

將前四行自驗其心，隨落一門則知是病，故言離者則知清淨。然上四門皆是諸經勸讚，況前三觀具有斯文。今此以為病者，有其二意：一者，四中皆無觀慧；二者，但以率心，偏住一行，不窮善友圓意，不究佛教圓文。纔悟一門之義，便不能久事明師；纔見一經妙文，便不能廣窮聖意。但貪單省，執一為圓，是以經文總訶為病。若能四皆通達，不滯一門，即此四中並皆入道。雖然作種種行，元來任運清閑。雖頓覺身心本空，習起還須息滅。又須常冥覺體，不得取四為心，則自然休時非休、作時非作。故《淨名》云：「但除其病，而不除法。」

One uses the preceding four practices to examine one's own mind: falling into any single gate, one knows it is a defect. Hence it is said that one who is free from them will know purity. However, the above four gates are all praised and exhorted across various sūtras, and the previous three contemplations certainly contain these expressions. That they are considered defects here has two meanings: first, in none of the four is there contemplative wisdom; second, merely following one's impulsive mind, one partializes by abiding in a single practice, neither fathoming the perfect intent of good friends nor investigating the perfect texts of the Buddha's teachings. Having barely awakened to the meaning of a single gate, one is then unable to serve a luminous master for long; having barely seen the wondrous passage of a single sūtra, one is then unable to exhaustively fathom the sage's intent broadly. Greedily desiring only the simple and succinct, one clings to one as being perfect; therefore, the sūtra text reproves them all together as defects. If one can master all four without stagnating in a single gate, then through these four one will entirely enter the path. Although performing diverse practices, one has all along been naturally untroubled and at ease. Although suddenly awakening to the fact that body and mind are originally empty, when habits arise one must still bring them to rest. Moreover, one must constantly merge with the substance of enlightenment without taking the four as mind; then naturally, when pausing it is not pausing, and when acting it is not acting. Hence the Vimalakīrtinirdeśa says: 'Only eliminate the illness; do not eliminate the dharma.'