廬山蓮宗寶鑑 10.14

10.14

The correct Dharma of the Buddhas and patriarchs takes the Amitābha of one's own nature as its substance, the faith and vows of buddhānusmṛti as its doctrine, and the practice of self-cultivation and transforming others as its function. This is the guiding maxim of the Buddhas and patriarchs, and a mirror for future generations. All things termed vocal Buddhist services or lighting candles in ritual sanctuaries are merely expedient gates used to guide the expedient back to the real. Recently, students have lost sight of the fundamental doctrine and greedily attached to phenomenal forms; disobeying the canonical scriptures, they act wildly outward. Their minds' eyes not being bright, they vie to call themselves masters—truly an abuse within the Dharma gate. Some search out ghost orifices like shamans; some claim that Maitreya has descended to be born; some say that devas possess their bodies; some see spirits and ghosts in the light of candles; or they determine good and bad fortune from incense smoke. Deceiving the three lights [of sun, moon, and stars], duping the worthy and defrauding the sages, they cheat the neighborhoods to seek gain and support. When asked about plain and solid practice and vows, they keep their mouths shut without a word, having no idea of the whereabouts of the Amitābha of their own nature; their frantic lifetime is entirely false and deceitful. Misleading others and misleading themselves—this is truly sorrowful. Therefore, the *Śūraṅgama-sūtra* says: 'Good son! When his mind loves distant omens, the heavenly demon then watches for an opening, dispatches a refined essence to possess the person, and his mouth speaks the scriptural teachings. Exposing human affairs without shrinking from criticism, his mouth loves to speak of future calamities and blessings, and when that time arrives, there is not the slightest error. This person, in foolish delusion, mistakes him for a bodhisattva, draws near to him and makes offerings, breaks the Buddha's monastic rules, and secretly pursues greedy desires. This is called a goblin of kalpas past. Powerful ghosts and spirits, grown old, become demons and torment this person; unaware of the demonic possession, he claims to have attained sagehood. When the demon's mind grows satiated, it departs from the person's body, and both master and disciple fall into trouble with the king's law. You should recognize this beforehand and not enter the cycle of rebirth; if you are deluded and unaware, you will fall into the Avīci Hell.' Alas, beginners of good intentions do not recognize the true from the false; believing those heterodox assertions, they do not apply themselves to preserving their minds and accumulating virtue, but delusively think of seeking blessings—how mistaken is this view! I have heard: 'A family that accumulates good will surely have an abundance of blessings; a family that accumulates evil will surely have an abundance of calamities.' Hence we know that good and bad fortune, calamity and blessing, are tied to the human mind; how could one flatter and beg for wealth and honor, or avoid calamity through mere luck? Dhyāna Master Yongming Shou said: 'Evil arises from the mind, like iron breeding rust which then destroys the iron's form; good follows from the feelings, like a pearl producing light which then illuminates the pearl's substance.' Therefore, I urge all good people: whenever you raise a thought or carry out an action, you must choose the Path to practice it, choose propriety to follow it, choose friends to associate with them, choose a neighborhood to dwell in it, and choose a master to serve him. Tremblingly preserve your mind, and cautiously guard your integrity, never darkening in thought after thought, so as not to fail in the Way of according with Heaven to uphold the Western teaching. As for watching candles and talking of calamity and blessing, take no part in it.