大方廣圓覺修多羅了義經 1.98

1.98

「善男子！末世眾生說病為法，是故名為可憐愍者；雖勤精進增益諸病，是故不能入清淨覺。善男子！末世眾生不了四相，以如來解及所行處為自修行終不成就。或有眾生未得謂得、未證謂證，見勝進者心生嫉妬；由彼眾生未斷我愛，是故不能入清淨覺。善男子！末世眾生希望成道無令求悟，唯益多聞增長我見；但當精勤降伏煩惱起大勇猛，未得令得、未斷令斷，貪、瞋、愛、慢、諂曲、嫉妬對境不生，彼我恩愛一切寂滅，佛說是人漸次成就。求善知識不墮邪見，若於所求別生憎愛，則不能入清淨覺海。」

good family, if one knows that the self is empty, there is no one to destroy

the self. If one expounds the Dharma while still holding to self, it is because

he has not eliminated self. Son of good family, because sentient beings in the

final age explain their illness as the Dharma, they are referred to as those who

should be pitied. Even though they make strenuous efforts, they only increase

their illness. Therefore they are not able to enter pure enlightenment.

“Son of good family, if sentient beings in the final age do not discern the

four marks [of self], they will not succeed even if they take the Tathāgata’s

understanding and conduct as their own practice. Or if there are sentient beings

in the final age who have not yet attained what they claim to have attained or

not yet realized what they claim to have realized, when they see others who

have succeeded, their minds will become envious. Because they have not yet

cut off the mark of self, they cannot enter pure enlightenment.

“Son of good family, if sentient beings in the final age set their hopes

on completing the Way, they should not seek enlightenment by increasing

their learning, which will only enhance their view of self. Rather they should

ardently strive to overcome their defilements and arouse great courage to

gain what they have not gained and to cut off what they have not cut off.

When greed, anger, lust, pride, deceitfulness, and envy are not born in reac-

tion to objects, all attraction to self and other will become utterly quiescent.

The Buddha preaches that in the gradual perfection of such a person, he

should seek a good friend so as not to fall into errant views, but that if he

produces likes and dislikes in regard to what he seeks, then he will not be

able to enter the ocean of pure enlightenment.”

At that time the World-honored One, wanting to restate his meaning,

uttered this verse:

Purifying Karmic Obstructions, you should know that

Because of their attachment to love of self

All sentient beings have Delusively revolved within the cycle from beginningless time. Without eliminating the four marks [of self] They cannot succeed in realizing bodhi. When likes and dislikes are born in the mind, Deceitfulness fills one’s thoughts. Therefore they increase their delusion and distress And are unable to enter the citadel of enlightenment. If they are able to return to the realm of enlightenment, They must first abandon greed, anger, and delusion. When there is no craving for the Dharma in their mind, They will gradually succeed. Since self and body do not inherently exist, How could likes and dislikes be born? If these people seek a good friend, They will never fall into errant views. If, however, they specially produce thoughts in regard to what

they seek, Then, in the end, they will not succeed.

Chapter X

Universal Enlightenment

Bodhisattva

Then Universal Enlightenment Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, by incisively explaining the meditation illnesses you have caused sentient beings to gain something they have never had before, their minds have become unencumbered, and they have obtained great repose. World-honored One, in the final age sentient beings will have grown gradually ever more distant from the Buddha, worthies and sages will be hidden, and errant teachings will proliferate. What kind of people should we cause those sentient beings to seek, what kind of dharmas should we cause them to rely on,