念佛三昧寶王論 1.16

1.16

對曰：「如佛所演，有其二種：一、對待門；二、澤了門。言對待門者，謂女子之虛偽，說如來之至真，則佛可尊崇，女可厭離。厭離有二：一者、訶欲；二者、放心。初訶欲者，如菩薩訶色欲，經云：『女色者，世間之枷鎖，凡夫戀著不能自拔；女色者，世間之重患，凡夫困之至死不免；女色者，世間之衰禍，凡夫遭之無厄不至。行者既得捨之，若復顧念，是為從獄得出，還思入；從狂得止，而復樂之；從病得差，復思得病。智者愍之，知其狂而顛蹶，死無日矣！凡夫重女甘為僕使，終身馳驟為之辛苦，雖復鈇鑕千刃鋒鏑交至，甘心受之不以為患，狂人樂狂不啻過也！行者若能棄之不顧，是則破枷脫鎖，惡狂厭病，離於衰禍，既安且吉，得出牢獄，永無患難。女人之相，其言如蜜，其心如毒。譬如停泉澄波，而蛟龍居之；金山寶窟，而師子處之。當知，此害不可近也！室家不和，婦人之由；毀宗敗族，婦人之罪。實為陰賊，滅人慧明，亦如獵圍，鮮得出者。譬如高羅，群鳥落之，不能奮飛；又如密網，眾魚投之則刳腸俎肌，亦如暗坑；無目之如蛾赴火。是以智者知而遠之，不受其害；惡而穢之，不為此物之所感也。』《大寶積經》佛為優陀延王說是偈曰：

The reply says: "As expounded by the Buddha, there are two kinds: first, the gate of relative opposition; second, the gate of ultimate elucidation. Regarding the gate of relative opposition, it refers to speaking of the supreme truth of the Tathāgata in contrast to the falsity of women, so that the Buddha can be revered and women can be loathed and renounced. Loathing and renouncing has two aspects: first, rebuking desire; second, letting go of the mind. As for the first, rebuking desire, it is like the bodhisattva rebuking sensual desire. A sūtra says: 'Female beauty is the shackle of the world; ordinary beings cling to it and cannot pull themselves out. Female beauty is the grave affliction of the world; ordinary beings are trapped by it until death without escape. Female beauty is the disaster of the world; when ordinary beings encounter it, there is no misfortune that does not arrive. Once a practitioner has managed to abandon it, if he turns back to yearn for it, this is like coming out of prison and wishing to re-enter; recovering from madness and delighting in it again; recovering from an illness and wishing to fall sick again. The wise pity him, knowing that he is mad and stumbling, with his death not far off! Ordinary beings value women and willingly become their servants, toiling in exhaustion for their sake throughout their lives. Even if the chopping block and a thousand blades, sharp points, and arrows arrive in succession, they willingly accept it and do not consider it an affliction; a madman delighting in his madness is not more excessive than this! If a practitioner can cast it aside without looking back, this is breaking the shackles and shedding the chains, hating madness and loathing sickness, separating from disaster, becoming peaceful and auspicious, leaving the prison, and being free from troubles forever. The appearance of a woman is such that her words are like honey and her heart is like poison. It is like a still spring with clear waves where a dragon dwells, or a golden mountain and jewel cave where a lion resides. One should know that such harm must not be approached! Discord in the household is caused by women; the destruction of the clan and the ruin of the family is the crime of women. Truly they are hidden bandits destroying human wisdom and clarity, just like a hunting snare from which few escape. They are like a high net into which flocks of birds fall and cannot flap their wings; again, like a dense net into which schools of fish cast themselves, having their entrails sliced and their flesh butchered; and like a dark pit, or the sightless moth rushing into the fire. Therefore the wise recognize it and stay far from it, not receiving its harm; they loathe and revile it, and are not moved by this thing.' In the Mahāratnakūṭa Sūtra, the Buddha spoke this verse for King Udayana: