大方廣圓覺修多羅了義經 1.102

1.102

爾時，世尊告普覺菩薩言：「善哉！善哉！善男子！汝等乃能諮問如來如是修行，能施末世一切眾生無畏道眼，令彼眾生得成聖道。汝今諦聽！當為汝說。」時，普覺菩薩奉教歡喜，及諸大眾默然而聽。

what kind of practices should we cause them to practice, what kind of illnesses should we cause them to eliminate, and what kind of aspirations should we cause them to raise, so that those blind ones will not fall into errant views?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Universal Enlightenment Bodhisattva saying, “Excellent! How excellent, son of good family, that you are thus able to inquire of the Tathāgata about such practices so as to give all sentient beings in the final age the vision of the way of fearlessness and enable them to succeed in realizing the sagely way. Now listen carefully to what I shall expound to you.” Then Universal Enlightenment Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, sentient beings in the final age should generate a great aspiration and seek good friends. Those who want to practice should seek all who have true knowledge and vision, whose minds do not dwell in appearances, who are not attached to the spheres of śrāvakas and pratyekabuddhas,

whose minds, even though they experience duress, remain constantly pure,

and who point out various wrongs in order to extol the practice of purity so

as not to cause sentient beings to breach disciplinary conduct. If they seek

such people they will succeed in realizing anuttarā samyaksaṃbodhi.

“When sentient beings in the final age see such people, they should make

offerings to them without sparing their lives, not to mention food, wealth,

wives, children, and retinues. Those good friends always manifest purity

within all their activities. Even if they display various faults, their minds

should remain without pride. If, son of good family, you do not generate evil

thoughts in regard to those good friends, you will ultimately be able to con-

summate true enlightenment, and the flower of your mind will radiate light

illuminating realms in the ten directions.

“Son of good family, the subtle Dharma realized by those good friends

is separate from the four illnesses. What are the four illnesses?

“The first is the illness of striving. Suppose someone were to say: ‘I will

seek perfect enlightenment by engaging in multitudinous practices in regard

to my original mind.’ Since the nature of that perfect enlightenment is not

attained by striving, this [approach] is designated as an illness.

“The second is the illness of going along with things as they are. Sup-

pose someone else were to say: ‘I will now neither cut off samsara nor seek

nirvana. Since nirvana and samsara are not subject to the arising and disap-

pearing of thoughts, I will seek perfect enlightenment by going along with

everything as it is and according with the nature of things.’ Since the nature

of perfect enlightenment does not come about by going along with things as

they are, this [approach] is designated as an illness.

“The third is the illness of stopping. Suppose someone else were to say:

‘I will now put a stop to thoughts in my mind. I will seek perfect enlighten-

ment by gaining the utter quiescence and universal equality of the nature of

all things.’ Since the nature of perfect enlightenment is not met by stopping,

this [approach] is designated as an illness.

“The fourth is the illness of extinguishing. Suppose someone else were

to say: ‘I will now cut off all defilements. Since the mind and body in the end

are empty, they lack anything that can be had, not to mention the delusory