仁王經疏 3.237

3.237

Explanation: Fourth, regarding the expedient means of mastery over Māra: it is the expedient means of guiding [sentient beings]. 'Practicing the Buddha-path in non-paths' is as the *Vimalakīrti* says: 'Or manifesting as a courtesan, / To attract those fond of lust; / First pulling them with the hook of desire, / And afterward causing them to enter the Buddha-path.' 'Unmoved by māras' is as in the *Vimalakīrti*: 'Engaged in desires yet practicing dhyāna, / Causing Māra's mind to be bewildered, / Unable to find an opportunity.' As for the 'four māras': first, the kleśas; second, the skandhas; third, death; fourth, the devaputra-māra. Added to the former four māras are impermanence, non-self, impurity, and suffering, distinctively called the eight māras. Another explanation: Although one engages in māra-affairs, with skillful means one has mastery; hence it is called the 'expedient means of mastery over Māra.' Thus the *Vimalakīrti* says: 'Bodhisattvas abiding in inconceivable liberation, through the power of expedient means to teach and transform sentient beings, manifest as māras.' Also, the 'Buddha-Path Chapter' says: 'If a bodhisattva practices in non-paths, this is penetrating the Buddha-path.' How does a bodhisattva practice in non-paths? The answer says: 'A bodhisattva engages in the five inexpiable offenses yet is without distress,' up to 'manifesting having wives, concubines, and maidens, yet always remaining far from the mire of the five desires: this is a bodhisattva penetrating the Buddha-path.' It is explained in detail as in that text.