廬山蓮宗寶鑑 10.38

10.38

《法華經》云「諸漏已盡，無復煩惱。」此乃羅漢聲聞修行至習漏俱無也。無漏者，蓋人之六根常為色聲香味觸法六塵所惑，心隨境轉成有漏緣，所以輪迴不息。修行人六根自靜，不被六塵所轉，即無漏也。今有一等愚人，妄將眼眵鼻涕盡皆喫了，謂之修無漏者。何蠢乎哉。予嘗憫而問之曰：六根四大，膿血之袋、屎尿之囊，眵淚涕唾皆屬不淨，何得取而食之？彼則曰：人身之中有七寶，不可棄之。善收拾者，結成舍利，證無漏也。苦哉苦哉！如斯顛倒，誠可忍耶？更有一等眾生，以祕精是無漏者，混吾教中遞相傳習，潛饕貪欲壞亂正法。此是妖精鬼怪夜聚曉散喫菜事魔之徒，非是蓮宗之弟子。比年以來多有此樣扇動人家，清信男女不覺不知鼓入魔道。故《楞嚴經》云「善男子！心愛根本窮覽物化，天魔得便飛精附人，說佛涅槃即是現前肉身，父父子子遞代相生常住不絕，無別淨居。愚人信受，亡失本心惑為菩薩，常說眼耳鼻舌皆為淨土，男女二根即是菩提，或食屎尿廣行婬穢。彼無知者信是穢言易入邪悟，此名蠱毒惡鬼惱亂，是人師及弟子俱陷王難。汝當先覺不入輪迴，迷惑不知墮無間獄。受得地獄業消，復入畜生餓鬼。」今觀邪師妄作之徒，假吾佛祖之教門，造不淨之惡業，逆二儀、背三光，謗佛祖、亂人倫，碌碌如蜣蛆之逐穢，現受眾苦、沒後沈淪，是罪果何逃哉？宜乎不足怪也。非惟死後受報，抑且官法不容。語云「道之以政，齊之以刑，民免而無恥。道之以德，齊之以禮，有恥且格。」誠哉是言。今勸善流諦觀聖訓，宜自知恥，勿憚改過，捐情絕慮正己修行。有能古教照心，則其心自明；古鏡照精，則其精自形。若專於淨行，趣於菩提決無誤矣。其或不然，三塗業海無邊際，千佛出來難救伊。

The Saddharmapuṇḍarīka-sūtra says: 'All outflows are already exhausted; there are no further afflictions.' This refers to arhats and śrāvakas who cultivate practice until both habit-energies and outflows are completely absent. As for 'without outflows' (anāsrava): human beings' six sense faculties are constantly deluded by the six dusts of forms, sounds, scents, tastes, tangible objects, and phenomena; the mind turns according to sensory objects and forms conditions of outflows, so that transmigration never ceases. When a practitioner's six sense faculties are naturally tranquil and not turned by the six dusts, that is 'without outflows.' Nowadays, there is a class of foolish people who falsely swallow down all their eye discharge and nasal mucus, calling it the cultivation of 'the outflow-free.' How utterly stupid! I once took pity on them and questioned them: 'The six faculties and the four great elements are sacks of pus and blood, bladders of feces and urine. Eye discharge, tears, nasal mucus, and saliva all belong to the impure; how can you take them and eat them?' They replied: 'Within the human body there are seven treasures that must not be discarded. Those who collect them well will form śarīra from them and verify the outflow-free.' How bitter, how bitter! Can such delusion truly be tolerated? Furthermore, there is a class of sentient beings who consider secret semen to be 'without outflows.' Mingling among our teaching, they transmit and practice this from one to another, surreptitiously gorging on covetous desires and corrupting the correct Dharma. These are fiends and monstrous apparitions, factions who gather by night and disperse at dawn to eat vegetables and serve demons; they are not disciples of the Lotus School. In recent years, many of this sort have agitated households, and clear-faithful men and women, unawares and unknowingly, have been drummed into the demonic paths. Thus the Śūraṅgama-sūtra says: 'Good sons, when the mind attaches fundamentally to exhaustively exploring the transformations of things, heavenly demons find their opportunity and project spirits to possess people, preaching that the Buddha's nirvāṇa is simply the physical body present before us, and that father to father, son to son, reproducing across generations, is eternally abiding without interruption, with no separate pure dwelling. Foolish people believe and accept this, losing their original minds and being deluded into thinking [the possessed] are bodhisattvas. They constantly say that eyes, ears, nose, and tongue are all the Pure Land, that the male and female organs are themselves bodhi, or they eat feces and urine and broadly practice licentious filth. Those without knowledge believe these filthy words and easily enter heterodox awakenings. This is named affliction by gu-poison evil ghosts. Such a person, master and disciple alike, will fall into trouble with the king's laws. You should realize this beforehand and not enter transmigration; through confusion and ignorance, you will fall into the Avīci hell. When the karmic retribution of hell is exhausted, you will enter animals and hungry ghosts again.' Now observing these factions of heterodox teachers and reckless doers, who borrow the doctrinal gateway of our Buddha and patriarchs to create impure evil karma, rebelling against Heaven and Earth, turning their backs on the three lights [sun, moon, and stars], slandering the Buddha and patriarchs, and bringing chaos to human relations—busily pursuing filth like dung beetles and maggots—they suffer manifold pains in this life and sink after death. How could the fruits of such crimes be escaped? It is indeed no wonder. Not only do they receive retribution after death, but the laws of officials will also not tolerate them. As the saying goes: 'Lead them by administrative measures, align them by punishments, and the people will evade them without shame. Lead them by virtue, align them by ritual propriety, and they will have shame and become upright.' True indeed are these words! Now I urge the stream of good people to carefully contemplate the sacred teachings. You should know shame yourselves, not shrink from correcting faults, cast off emotional attachments, cut off anxious thoughts, rectify yourselves, and cultivate. If one can illuminate the mind with the ancient teaching, the mind will naturally be clear; if one illuminates the spirit with an ancient mirror, the spirit will naturally manifest its shape. If you focus on pure practice and advance toward bodhi, there will definitely be no error. If this is not done, the ocean of karma of the three wretched paths is boundless, and even if a thousand Buddhas appear, it will be difficult to save you.