[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 6.24 # 廬山蓮宗寶鑑 6.24 廬山蓮宗寶鑑 6.24 - **Language:** Classical Chinese ### [6.24](https://indike.org/pramana/in.bauddha.taisho.1973.6.24) 夫淨業者，無相無為之妙行、不染不滯之玄宗。道場者，三世諸佛之住持、菩提正覺之閫域。豈名相數量之可測？非智識能所之述乎。得其旨也，以誠敬為莊嚴、以行願為軌則，所以《維摩詰經》中示道場之眾相，遠祖師法社有節度之敘文。是以解斯義者，入於實相，境與智合、事與理并，然五分之法身香、炳千光之智慧燭，絕思絕慮，謂之清淨齋修；曰敬曰嚴，謂之平等供養。行住坐臥不離道場，舉動施為無非佛事，念念彌陀出世、心心菩薩放光、行行盡是西方、步步皆登寶所，無一法而非正法、舉一音而皆圓音，發一念則天龍護持、行一令則魔王喪膽。此則靈山一會儼然未散，是名真法供養如來。論功德則無量無邊、論果報則難思難議，以此祈福則何福不臻？以此度生則有生皆度。是名真實功德，是名淨業道場。今嗟末代有等癡人，不究自心、不知佛理，執著外境為實，一向著相修行。這邊做幾會道場，那裏點幾斤香燭，某處化多少人，懺戒幾時點若干箇化緣，我是張導師傳宗、他是李師長徒弟，彼是普字號、伊是覺字宗，不思根本自何來，名競枝條無是處。更又胡言漢語，動輒是此非他，妄解佛經密傳偽教，打口鼓子弄葛藤頭，爭我爭人論高論下，漏逗不少出醜甚多。不知羞恥故如斯，豈識慚惶胡恁麼。將淨土一實之道，變雜劇場；把彌陀萬德之名，做山歌唱。失却祖師正眼、鈍置蓮宗教門，達人暗地悲傷、識者觀時驚愕。更有敲鐃打鈸念真言，攙僧門之應副；呪水書符談禍福，狀師巫之所為。差遣諸天、追亡攝崇，喝罵三寶、救病驅邪。百樣蹊蹺、萬般姹異。脚波波與他人作奴僕、忙急急不顧命趁門徒。讀誦時十錯九訛、禮念時七囉八唣，展開經打瞌睡、收起經說家私，聚頭磕腦弄精魂、作隊成群乾打鬨，不思因果、不顧罪愆。借佛祖廣大法門、受人天禮拜供養，美則固美，善則未善。若是持佛戒在佛門，當學如來之道，誦佛經、行佛行，方盡祖師之心。未能入聖超凡，惟恐無德應供，如抹卓布不無穢污。於自身似磨刀石，未免消磨；於本體若能覺悟，只好回頭。當初投佛持齋，畢竟為甚麼事？既不能救於生死，爭如自退省修持，專念彌陀、勤求懺悔，近智人參尋佛理、向靜處體究心王，頓令業海息波濤、顯出驪珠照天地，圓成自己、利益他人。若遇應供道場，慎勿放逸輕慢，依節度以無違、遵齋經而奉法，現前即得念佛三昧。秖此是箇安樂法門，上可以報答四恩、下可以拔濟三有，實不枉為佛子，亦免辜負己靈。信願相資、行解均備，如斯行履，即現在之彌陀；自此修持，真人天之眼目。是大緣也，豈小補哉？會麼？青山高處見天闊，白藕開時聞水香。 > Now, as for pure karma, it is the wondrous practice of formlessness and non-action, the profound teaching of non-defilement and non-stagnation. As for the place of practice (bodhimaṇḍa), it is that which is upheld by all buddhas of the three periods of time, the domain of bodhi and correct awakening. How could it be measured by names, marks, or quantities? Is it not beyond what intellectual knowledge, subject and object, can recount? If one captures its essential purport, one takes sincerity and reverence as adornment, and takes vows and practice as regulations. Therefore, in the Vimalakīrti-sūtra, the manifold characteristics of the place of practice are shown, and the Dharma society of the ancestral master Yuan has an explanatory text of its procedures and regulations. Hence, those who understand this meaning enter into the true mark: object and wisdom unite, phenomena and principle merge; they kindle the incense of the fivefold dharmakāya, and illumine the thousand-beamed candle of wisdom. Severing all thoughts and anxieties, this is called pure fasting and cultivation; characterized by reverence and dignity, this is called equal offering. Walking, standing, sitting, and lying down, they never depart from the place of practice; every movement and action is nothing but a Buddha work. Thought after thought, Amitābha appears in the world; mind after mind, bodhisattvas radiate light. Every step of the way is the West, and every stride ascends to the treasure place. Not a single dharma is not the True Dharma, and every sound uttered is the complete sound. When a single thought is produced, gods and dragons protect and support it; when a single order is enacted, the demon kings lose heart. In this, the assembly at the Holy Eagle Peak is vividly unscattered; this is named truly offering Dharma to the Tathāgata. In terms of merit, it is limitless and boundless; in terms of fruition, it is inconceivable and ineffable. If one prays for blessings by this means, what blessing will not arrive? If one delivers living beings by this means, all who have life are delivered. This is called true and actual merit; this is called the place of practice for pure karma. > Now, alas, in this final era there are foolish people of this kind who do not examine their own minds and do not know the Buddha's principle. Clinging to external objects as real, they cultivate practice exclusively attached to marks. Here they hold several assemblies at a place of practice; there they burn several catties of incense and candles. In such-and-such a place they convert so-and-so many people; at the confessional precepts they make so-and-so many rounds of fundraising at such-and-such a time: "I am the transmission master Zhang's lineage," "He is the senior master Li's disciple," "That one has the generation character Pu," "This one has the lineage character Jue." They do not consider where the root comes from, vainly contending over branches with no true basis. Moreover, speaking in gibberish and making wild assertions, at every turn approving this and condemning that, they interpret the Buddhist sūtras falsely and secretly transmit spurious teachings. Beating their mouths like drums, playing with entangling vines, contending about self and contending about others, discussing higher and discussing lower, they commit no few blunders and make many disgraceful spectacles. Not knowing shame, they are thus like this; how could they understand remorse, acting so wildly? > They turn the one real path of the Pure Land into a miscellaneous theater, and take the name of Amitābha's myriad virtues and sing it as a folk song. They lose the ancestral master's correct eye and blunt the teachings of the Lotus School, so that those of discernment grieve in secret, and those who understand look on in astonishment. > Furthermore, there are those who strike cymbals and beat drums while reciting dhāraṇīs, encroaching on the ritual services of the monastic order; they cast spells on water, write talismans, and talk of misfortunes and blessings, behaving like spirit-mediums and shamans. They dispatch the devas, chase the dead and arrest ghosts, shout at and revile the Three Jewels, cure illnesses, and expel evil spirits. With a hundred sorts of deviousness and ten thousand kinds of bizarreness, rushing about on foot to serve as slaves to others, hurrying and scrambling heedless of their lives to chase after followers. When reading and reciting, nine out of ten are errors and blunders; when bowing and chanting, seven out of eight are babble and confusion. Opening the sūtra they nod off; putting away the sūtra they gossip about family affairs. Heads gathered and knocking together, playing with ghostliness, clumping in gangs and swarming in packs to raise empty brawls, they do not consider causes and conditions, nor do they heed sins and faults. Borrowing the vast Dharma gate of the buddhas and patriarchs, they receive the bows and offerings of humans and devas. If \[considered\] fine, it may indeed seem fine, but if \[considered\] wholesome, it is not yet wholesome. > If one holds the Buddha's precepts and dwells within the Buddha's gate, one should learn the Way of the Tathāgata, recite the Buddha's sūtras, and practice the Buddha's deeds; only then does one fulfill the intention of the ancestral masters. If one has not yet been able to enter the holy and transcend the worldly, one should only fear lacking the virtue to respond to offerings, like a table wipe that cannot be without dirt and defilement. To oneself, it is like a whetstone: it cannot avoid being worn away. If one can awaken to the fundamental essence, it is best to turn back. Originally, when one turned to the Buddha and observed the fasts, what was it ultimately for? Since one cannot rescue oneself from birth and death, how does that compare to stepping back oneself, examining oneself and cultivating practice, exclusively reciting Amitābha, diligently seeking repentance, drawing near to wise persons to investigate the Buddha's principle, and going to a quiet place to substantively investigate the mind-king? At once make the waves subside in the sea of karma, and bring forth the black dragon's pearl to illuminate heaven and earth, bringing oneself to perfection and benefiting others. If one encounters a place of practice for receiving offerings, take care not to be heedless or contemptuous; accord with the regulations without transgression, and comply with the Fasting Sūtra to honor the Dharma; then right before you, you will attain the buddhānusmṛti-samādhi. This alone is a gate of ease and joy: above, it can repay the four kindnesses; below, it can pull out and rescue those in the three realms of existence. Truly, one will not have been a disciple of the Buddha in vain, nor will one have let down one's own spiritual nature. Faith and vows assist each other, and practice and understanding are both fully equipped. Treading in this manner, one is the Amitābha of the present; cultivating from this point on, one is truly the eyes of humans and devas. This is a great condition indeed; how could it be a minor benefit? Do you understand? > On the high peak of the green mountain, one sees the sky is broad; > When the white lotus blooms, one smells the fragrance of the water. > — English (machine translation) (machine translation) - [Previous: 6.23](https://indike.org/pramana/in.bauddha.taisho.1973.6.23) - [Next: 6.25](https://indike.org/pramana/in.bauddha.taisho.1973.6.25) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1973.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.6.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.6.24](https://indike.org/pramana/in.bauddha.taisho.1973.6.24) · Pramāṇa