廬山蓮宗寶鑑 10.8

10.8

夫身者，有法身、有色身。傳曰「智明真境盡法為身，故曰法身。父母緣生虛幻不實，故曰色身。」心者，有真心、有妄心。真淨明妙虛徹靈通，故曰真心。隨境生滅忽有忽無，故曰妄心。祖師勸修念佛三昧者，於自己真心中流出一句阿彌陀佛，念念觀照、法法圓通，是謂都攝六根淨念相繼，於一念中普現色身三昧。今時有一等人，不知真妄，錯認色身為我身、以妄念為究竟，多是吐納按摩做模打樣。希望成道，不亦謬乎？可謂棄却真金而拾瓦礫也。大凡學道要辨真偽，故《宗鏡》云「修道以心為宗，理須仔細究竟。約有情界，真妄似分不可雷同，有濫圓覺。金鑛共爇，真偽纔分；沙米同炊，生熟有異。三乘慕道，見有差殊。錯指妄心以為真實。認妄賊為真子，劫盡家珍；收魚目作驪珠，空迷智眼。遂使愚癡之子陷有銕之重關、邪險之人溺見河之識浪，戲熾焰於朽宅，忘苦忘疲；臥大夢於長宵，迷心迷性。皆由執斯緣慮作自己身，遺此真心住他聲色，斯則凡夫外道之失也。或有法學禪宗，執佛方便，致使撒開八網、乘對四機，越一念而遠驟三祇，功虛大劫；離寶所而久淹化壘，跡困長衢。斯則迷循妄心、不得真心之失也。」心賦云「性非造作，理實鎔融。明之者即動而靜、昧之者迷西作東。任竭海移山，未是無為之力；縱躡虛履水，皆為有漏之通。辨玉須真、探珠宜靜，若向境外以求心，焉知圓光而在眚。順法界性、合真如心，此則頓入如來大慈悲海。」比之著相修皮袋者，豈可同日而語矣。

Now, as for the body, there is the dharmakāya and there is the physical body. A transmission states: 'When wisdom illumines the true realm, taking all phenomena as the body, it is called the dharmakāya. Being born from the conditions of parents, empty, illusory, and unreal, it is called the physical body.' As for the mind, there is the true mind and there is the false mind. Truly pure, bright, marvelous, vacuous, penetrating, and spiritually efficacious—hence it is called the true mind. Arising and ceasing along with objects, suddenly existing and suddenly absent—hence it is called the false mind. When the Patriarchs encouraged cultivating the buddhānusmṛti-samādhi, it was to let the phrase 'Amitābha Buddha' flow forth from one's own true mind, observing it thought after thought, perfectly penetrating phenomenon after phenomenon; this is what is called gathering in the six sense faculties and continuing pure mindfulness in succession, universally manifesting the samādhi of the physical body within a single thought. Nowadays there is a class of people who do not know the true from the false, mistakenly taking the physical body to be their self, taking false thoughts as ultimate, mostly doing respiratory exhalations and inhalations, massages, and striking postures. Hoping to achieve the Way in this manner—is it not erroneous? It can be called casting away true gold to pick up broken tiles and pebbles. In general, learning the Way requires distinguishing the true from the false. Hence the Zongjing [lu] states: 'Cultivating the Way takes the mind as the essential; its principle must be meticulously investigated. Regarding the realm of sentient beings, the true and the false seem distinct and must not be lumped together, lest there be an adulteration of perfect enlightenment. Only when gold and ore are heated together can the true and false be distinguished; when sand and rice are cooked together, the cooked and the raw are different. When the three vehicles aspire to the Way, their views have disparities. They mistakenly point to the false mind, taking it to be real. Taking the thief of delusion for a true son, their household treasures are plundered completely; gathering fish eyes to be black-dragon pearls, their eyes of wisdom are blinded in vain. Consequently, foolish sons fall into the heavy barriers of iron existence, and perverse, perilous people drown in the waves of consciousness of the river of views, playing amidst raging flames in a decaying mansion, forgetting suffering and fatigue; lying in a great dream during the long night, they are deluded in mind and nature. All this is due to clinging to this conditioning deliberation as their own body, and abandoning this true mind to dwell in other sounds and forms—these are the errors of ordinary mortals and outsiders. Or there may be those who practice the Chan school according to Dharma, yet cling to the Buddha's expedients, causing them to cast open the eight nets and respond to the four capacities, bypassing a single thought to gallop afar through three asaṃkhyeya kalpas, their efforts emptied over great kalpas; departing from the place of treasures to linger long in the conjured city, their tracks stranded on the long road. These are the errors of being deluded by following the false mind and failing to attain the true mind.' The Xinfu states: 'The nature is free from contrivance; the principle is truly fused. Those who understand it find stillness right within motion; those who are benighted about it mistake the west for the east. Even if one exhausts the oceans or moves mountains, this is not the power of non-action; even if one treads on emptiness or walks on water, these are all mundane superknowledges. To discern jade one must be true; to search for pearls one should be still. If one seeks the mind outside of objects, how can one know that the circular halo is right in the optical defect? Complying with the nature of the dharmadhātu and uniting with the mind of true suchness, one abruptly enters the Tathāgata's great ocean of compassion.' Compared to those who cling to marks and cultivate the bag of skin, how could they even be mentioned in the same breath?