[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) › [念佛三昧寶王論](https://indike.org/pramana/in.bauddha.taisho.1967) › 2.6 # 念佛三昧寶王論 2.6 念佛三昧寶王論 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1967.2.6) 對曰：「有為雖偽，捨之則道業不成；無為雖實，取之則慧心不朗。經云：『厭離有為功德，是為魔業；樂著無為功德，亦為魔業。』子今厭樂交爭，得不入於魔骨也？又若聖賢攝心謂之內；凡夫馳想謂之外。苟以馳外為亂，住內為定，復是內外所馳，非所以念佛三昧攝心之意也。《注維摩經》羅什法師云：『外國有一女，身體金色。有長者子，名達暮多羅，以千兩金，邀入竹林，同載而去。文殊於道中，變身為白衣士身，著寶衣，衣甚嚴好，女人見之，貪心內發。文殊言：「汝欲得衣者，當發菩提心。」女曰：「何等為菩提心？」文殊言：「汝身是。」問曰：「云何是？」答曰：「菩提性空，汝身亦空，是故。」此女曾於迦葉佛所，多植善本，廣修智慧，聞是說已，即得無生法忍。得是忍已，而將示欲之過，還與長者子入林。既入林已，自現身死胮脹爛臭。長者子見已，甚大怖畏，往詣佛所，佛為說法，亦得法忍。』大覺未成，未暇閑任，故名為忍。如自觀身實相，觀佛亦然，女身空，佛身空，未始異也。菩提之義，豈得異乎？夫如是則一切有為即無為矣！一切內外非內外矣！然在有而未甞有，有而常無，居無而未甞無，無而恒有，何患之於佛有相心有念哉？」 > I reply: “Although the conditioned is false, if one abandons it, then the endeavor of the Way cannot be accomplished. Although the unconditioned is real, if one grasps it, then the mind of wisdom will not be luminous. A sūtra says: ‘To loathe and shun conditioned merits is the work of Māra; to delight in and cling to unconditioned merits is also the work of Māra.’ Now with loathing and delight warring within you, how can you avoid penetrating to the very bones of Māra? Furthermore, when sages and worthies gather the mind, it is called internal; when ordinary beings let thought run wild, it is called external. If you consider running external to be distraction and abiding internal to be concentration, this is once again being run by the internal and external; it is not the intention of gathering the mind in buddhānusmṛti-samādhi. In his Commentary on the Vimalakīrti Sūtra, Dharma Master Kumārajīva says: ‘In a foreign land there was a woman whose body was golden in color. There was a son of an elder named Damodara, who offered a thousand ounces of gold to invite her into a bamboo grove, and they rode off together. Along the way, Mañjuśrī transformed his body into that of a white-robed layman wearing precious garments, which were exceedingly magnificent and fine. Seeing them, the woman gave rise to greed within her mind. Mañjuśrī said: “If you wish to obtain these garments, you should bring forth the bodhi-mind.” The woman said: “What is the bodhi-mind?” Mañjuśrī said: “Your very body is it.” She asked: “How is it so?” He replied: “The nature of bodhi is empty, and your body is also empty; therefore, it is so.” Formerly, before the Buddha Kāśyapa, this woman had planted many roots of goodness and widely cultivated wisdom; upon hearing this exposition, she immediately attained the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti). Having attained this forbearance, wishing to demonstrate the fault of desire, she went back into the grove with the elder's son. Having entered the grove, she manifested her own body as dead, swollen, rotting, and foul. Seeing this, the elder's son was terrified; he went to the Buddha's place, and when the Buddha expounded the Dharma for him, he also attained dharma-forbearance.’ Because the Great Awakening is not yet accomplished and one has not yet the leisure for effortless ease, it is called ‘forbearance.’ As one contemplates the true mark of one's own body, so it is in contemplating the Buddha: the woman's body is empty, and the Buddha's body is empty; they have never differed. How could the meaning of bodhi differ? If it is like this, then all conditioned things are precisely the unconditioned! All internal and external are neither internal nor external! Thus, being in existence one has never been in existence, for existence is constantly non-existence; abiding in non-existence one has never been in non-existence, for non-existence constantly exists. What worry is there that the Buddha has marks and the mind has thoughts?” > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1967.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1967.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1967.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1967~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1967.2.6](https://indike.org/pramana/in.bauddha.taisho.1967.2.6) · Pramāṇa