弘明集 8.34

8.34

滅惑論曰。二教真偽煥然易辯。夫佛法練神道教練形。形器必終礙於一垣之裏。神識無窮再撫六合之外。明者資於無窮教以勝慧。闇者戀其必終誑以飛仙。仙術極於餌藥。慧業始於觀禪。禪練真識故精妙而泥洹可冀。藥駐偽器故精思而翻騰無期。若迺棄妙寶藏。遺智養身。據理尋之其偽可知。假使形翻天際神闇鳶飛戾天。寧免為鳥。夫泥洹妙果道惟常住。學死之談豈析理哉。

The 'Treatise Eradicating Delusion' says: The truth and falsehood of the two teachings are brilliantly easy to distinguish. The Buddha's Dharma refines the spirit; the Daoist teaching refines the physical form. The physical vessel must ultimately end, obstructed within a single enclosure; spiritual consciousness is boundless, repeatedly encompassing the realm beyond the six directions. The luminous rely on the boundless, teaching through superior wisdom; the darkened cling to what must ultimately end, deceiving through flying immortals. The art of immortality culminates in ingesting drugs; the pursuit of wisdom begins in contemplating dhyāna. Because dhyāna refines true consciousness, it is subtle and wondrous, and nirvāṇa may be hoped for; because drugs arrest the false vessel, though one thinks subtly, soaring aloft remains hopeless. If one abandons the marvelous treasure-store and neglects wisdom to nourish the body, examining this according to principle, its falsehood can be known. Even if the body were to soar to the edge of the sky while the spirit remains dark, like a kite flying up to heaven, could it escape being merely a bird? As for the marvelous fruit of nirvāṇa, its Dao is uniquely eternally abiding. How could their talk of "studying death" analyze principle?