大方廣圓覺修多羅了義經略疏 2.1092

2.1092

復有聞斯四過，離四又更生情，便信胸襟，別為見解，故云邪觀。又作是觀者離四也，他觀者取四也。問：「為說簡師之時，求於離病之者，為說學人自離四病，若說師病者，何以問中別標其目？又結云作是觀者等？若說學人病者，云何標云：彼善知識所證妙法應離四病？」答：「二皆不異。既聞經識病，須求離病之師。既事此師，即修離病之行。然別釋之中，若師若徒病無別相，雖含二意而無二途，解釋結文之中即須科簡。若結行人，即依前釋；若結簡師，師無四病，即須歸依。名為正觀。若縱智別求，名為邪觀。故菩薩戒云：『其法師者或小姓年少、卑門貧窮，而實有德，是故不得觀法師種姓。』意云：但觀病中離與不離，莫觀種姓貴之與賤。」

There are also those who, hearing of these four faults, give rise to further sentiments upon leaving the four, trusting their personal inclinations and formulating separate views; hence it is called 'incorrect contemplation.' Furthermore, 'making this contemplation' means being free from the four; 'other contemplations' means grasping the four. Question: 'Is this spoken for selecting a master, seeking one who is free from the defects, or is it spoken for the student themselves to be free from the four defects? If it speaks of the master's defects, why did the question mark a separate heading, and conclude by saying 'one who makes this contemplation,' etc.? If it speaks of the student's defects, why does the heading say: 'The wondrous dharma realized by that good spiritual friend should be free from the four defects'?' Answer: 'Both are not different. Having heard the sūtra and recognized the defects, one must seek a master free from defects. Having served this master, one then cultivates the practice free from defects. In the distinct explanations, whether for master or disciple, the marks of the defects are no different; although containing two senses, there are not two different paths. In the concluding text of the explanation, one must make the categorical distinction: if concluding for the practitioner, it follows the previous explanation; if concluding for selecting a master, when the master is free of the four defects, one must take refuge. This is called correct contemplation. If one indulges one's intellect to seek elsewhere, it is called incorrect contemplation. Therefore the Bodhisattva Precepts state: "Even if that Dharma master belongs to a lowly clan, is young in years, or is from an underprivileged family and impoverished, yet genuinely possesses virtue, one must not look at the Dharma master's caste." The intent is: only observe whether in the midst of defects they are free or not free; do not look at whether their caste is noble or base.'