大方廣圓覺修多羅了義經 1.93

1.93

「善男子！云何人相？謂諸眾生心悟證者。善男子！悟有我者，不復認我，所悟非我，悟亦如是。悟已超過一切證者，悉為人相。善男子！其心乃至圓悟涅槃俱是我者，心存少悟備殫證理，皆名人相。

“Son of good family, what is the mark of person (pudgala)? It refers to

that which realizes what is recognized by the mind of sentient beings. Son

of good family, one who realizes that there is a self does not further mistake

[that which realizes that] as the self. What one realizes is not the self, and

the same holds for that which realizes. The realization that goes beyond

everything that is recognized is the mark of person. Son of good family,

everything from that state of mind to the perfect realization of nirvana, if

there remains the slightest realization in the mind, even if one has fully

exhausted the principle of recognition, is referred to as the mark of person.

“Son of good family, what is the mark of sentient being (sattva)? It refers to that which is not reached by the self-recognition and realization in the mind of sentient beings. Son of good family, if there is someone who says that he is a sentient being, then we know that what he says is a sentient being is neither self nor other. Why is it not a self? If self were a sentient being, then it would not be the self. Why is it not another? Because, if self were a sentient being, then it would not be another self. Son of good family, it is just that what is clearly recognized and that which clearly realizes are self and person, and that what is not reached by the mark of self or person and yet remains as what is discerned is referred to as the mark of sentient being.

“Son of good family, what is the mark of life ( jīva)? It refers to that which is aware of what is discerned by the luminous purity of the mind of sentient beings. The inability of all karmic knowledge to see itself is like the faculty of life. Son of good family, when the mind clearly sees, all that one is aware of is seen to be nothing but defilement, because that which is aware and what it is aware of are not separate from defilement. Just as when hot water melts ice and there is no ice left to know that it has melted, so there is no self left to be aware of itself.

“Son of good family, if sentient beings in the final age do not discern the four marks, then, even though they cultivate the Way by engaging in toilsome effort over numerous eons, [their practice] is still referred to as conditioned, and they will not be able to complete the fruits of sagehood. Therefore [this situation] is referred to as the final age of the True Dharma. Why? Because they mistake all [marks of] self as nirvana, and because they designate their recognition and realization as consummation. It is like when someone mistakes a thief as his son; his family’s wealth will not be preserved.

“Why? When there is love of self, there is also love of nirvana, and suppressing the root of self-love is taken as the mark of nirvana. When there is hating the self, there is also hating birth and death. Because beings do not understand that love [in all forms] is truly birth and death, separately hating birth and death is designated as not liberating.

“How can one know when the Dharma is not liberating? Son of good family, in the case of those sentient beings in the final age who, in their pursuit of bodhi, take their own slight recognition as being itself pure and are unable to exhaust the root of the mark of self, when someone praises their

[attainment of] Dharma, they become happy and want to save them, and

when someone criticizes their attainment, they become angry and resentful.

Know that such a case is a matter of their firm attachment to the mark of self,

which, hidden within the store consciousness (ālaya-vijñāna), plays freely

through their various faculties without interruption.

“Son of good family, because those practitioners of the Way have not

eliminated the mark of self, they cannot enter pure enlightenment. Son of