---
title: "念佛三昧寶王論 · 17 諸佛解脫心行中求門"
description: "飞锡法师所著《念佛三昧寶王論》是唐代净土宗重要论典。该书创作于盛唐时期，系统阐述念佛三昧的修行理论与方法，强调持名念佛的殊胜功德，融汇诸宗思想，倡导禅净双修。其内容涵盖念佛三昧的体性、境界、行持及利益，确立了以念佛统摄万行的修行体系。该论对后世净土思想影响深远，被奉为净土宗根本论著之一，与净土三经一论并重，为修行者提供了究竟解脱的实践指南。"
url: "https://rushiwowen.co/en/r/cmcwqguid38g9js04jw5fy2s2"
---

### 諸佛解脫心行中求門第十七

> Chapter 17: Seeking Liberation in the Minds and Actions of All Buddhas

問曰：「念佛名真無念，往生名真無生，信矣。《維摩經》云：『諸佛解脫，當於何求？當於一切眾生心行中求。』既曰『一切心行中求』，何不求於自心，而乃求於外佛耶？」

> Question: "It is said that Buddha Recitation is truly non-thought, and rebirth in the Pure Land is truly non-birth—this I believe. But the \*Vimalakīrti Sūtra\* says: 'The liberation of all Buddhas—where should it be sought? It should be sought in the minds and actions of all living beings.' Since it says 'seek it in the minds and actions of all beings,' why not seek it in your own mind, rather than seeking it from an external Buddha?"

對曰：「子謂念佛三昧無上妙禪，非心行中求者。不然也！為子明之。夫心之為行者，行於三境也：一、行善境，即念佛三昧，善中之善，天中之天；二、行不善境，謂貪、瞋、癡等諸惡境界；三、行無記境，謂其心不住，善、惡不緣。若論夫理性，理遍前三，語其順理，唯留善境，經云：『所謂取我是垢，不取我是淨』者，謂不了法性體無慳貪，違於法性而不行施，縱施住施，不能捨施，非垢如何？若能了知隨順法性，行檀波羅蜜，無慳施相，善順於理，非淨如何？不善、無記，乖於法性，不可與善聯鍍也。故勝天王問佛：『云何菩薩，通達禪波羅蜜？』佛告大王：『菩薩摩訶薩學般若波羅蜜，行禪波羅蜜，當觀此心行於何境，若善、不善、無記境界。若行善境則勤修習，譬如蓮華不停水滴，一不善海不得暫住。』據斯金口，豈有不善、無記而不擯之哉？是則順理，善心行於善境，熾然念佛解脫在心行中。若謂念佛心行，而非解脫者，不善、無記二種心行，豈得有哉？如斯解脫，迷之則滯於浩劫，悟之則證如反掌，習禪明鏡，允茲、在茲。如來世雄，考彼群定，以念佛三昧為禪中王；諸餘三昧，有待有對者，皆匹夫之定耳。然寶王三昧，不住尊相，不住卑相，邪相、正相，生死相、涅槃相，煩惱相、菩提相，靜相、亂相，成正覺相、度眾生相、坐道場相，無所得相，如是等相皆悉不住，猶如夢覺，廓無來去。故《大品》云：『無去、無來是佛。』夫如是則尚遣乎中道，豈住於邊徼哉？如《諸海無行經》偈云：

> He replied: "You say that Buddha Recitation Samadhi is the supreme wonderful meditation, not something to be sought within the mind's activity. That is not so! Let me clarify this for you. Now, the mind's activity operates within three realms: First, activity in wholesome realms—that is, Buddha Recitation Samadhi, the foremost of the wholesome, the highest of the heavenly; Second, activity in unwholesome realms—namely, greed, anger, delusion, and all such evil states; Third, activity in neutral realms—when the mind does not settle, neither engaging the wholesome nor the unwholesome. As for discussing the nature of principle, it pervades all three realms above. Speaking of aligning with principle, only the wholesome realm is retained. The sutra says: 'What is called clinging to self is defilement; not clinging to self is purity.' This means that one who fails to understand that the nature of reality is free from stinginess, who goes against reality and does not practice giving—even if they give, they remain attached to the giving, unable to let go of it—how could this not be defilement? If one can understand and follow along with reality, practicing the Perfection of Giving without any trace of stingy attachment, skillfully aligned with principle—how could this not be purity? The unwholesome and neutral states contradict reality and cannot be linked with the wholesome. Therefore, the Noble King of Victory asked the Buddha: 'How does a bodhisattva penetrate the Perfection of Concentration?' The Buddha told the king: 'The great bodhisattva, learning the Perfection of Wisdom and practicing the Perfection of Concentration, should observe where this mind is active—whether in wholesome, unwholesome, or neutral realms. If it enters wholesome realms, then diligently cultivate, just as a lotus flower does not let a drop of water remain, and one should not dwell even momentarily in an ocean of unwholesomeness.' According to these golden words of the Buddha, how could unwholesome and neutral states not be rejected? This being so, when one aligns with principle, the wholesome mind operates within wholesome realms, and fervent Buddha Recitation Liberation dwells within the mind's activity. If one says that the mind's activity of Buddha Recitation is not Liberation, then how could the two kinds of mental activity—unwholesome and neutral—exist at all? Such Liberation—when confused about it, one remains stuck for vast eons; when awakened to it, one realizes it as easily as turning over one's hand. The clear mirror of meditation practice—it is precisely this, right here. The World-Hero, the Thus-Gone One, examined all concentrations and established Buddha Recitation Samadhi as the king of meditations; all other samadhis that rely on conditions and have objects are but ordinary people's meditations. However, the Jewel King Samadhi does not dwell in the mark of highness, nor in the mark of lowness, nor in marks of wrongness or rightness, nor in marks of birth-and-death or Nirvana, nor in marks of affliction or Enlightenment, nor in marks of stillness or turmoil, nor in the mark of attaining perfect awakening, nor in the mark of liberating sentient beings, nor in the mark of sitting at the site of enlightenment, nor in the mark of attaining nothing—none of such marks does it dwell upon. It is like waking from a dream—vast and open, without coming or going. Therefore, the Great Perfection Sutra says: 'No coming, no going—this is the Buddha.' If this is so, it transcends even the middle way—how could it dwell on extremes? As the verse in the Sutra of All Seas Without Activity says:

「『譬如人， 於夢中， 得佛道， 度眾生，此無道， 無眾生， 佛法性， 亦復然。坐道場， 無所得， 若不得， 則不有，明無明， 同一相， 知如是， 為世尊。眾生性， 即菩提， 菩提性， 即眾生，菩薩眾， 亦不二， 知如是， 為世尊。』」

> Like someone dreaming of attaining Buddhahood and saving sentient beings—in truth, there is no path, no beings, and no attainment. The nature of Dharma is likewise empty. Sitting at the seat of enlightenment, one gains nothing; if there is no gain, then nothing truly exists. Light and ignorance share the same essential nature—one who understands this is called a World-Honored One. The nature of sentient beings is Enlightenment itself; Enlightenment's nature is sentient beings. Bodhisattvas and all beings are not two—one who understands this is called a World-Honored One.