大方廣佛華嚴經隨疏演義鈔 28.40

28.40

疏「降魔制外通辯難思」者，然此二句有通有別。通則通用通辯降伏魔怨制諸外道。別明以神通怖之以威故言降，用四辯屈之以辯故言制。然其事類頗多，略舉一二。《如幻三昧經》十卷云「時有善住天子啟白文殊：『欲同往見佛。』文殊現變三十二部交絡重閣，有諸菩薩先至佛所。身子覩變，具陳問佛。佛答：『是文殊令諸菩薩集會。』又問：『何以不見文殊？』佛答：『文殊住降毀諸魔三昧正受，蔽魔宮殿，興大威變詣如來所。』於是文殊住降毀諸魔三昧，應時三千大千世界百億魔宮一時皆蔽，不樂其處各各懷懼。時魔波旬自見老耄，羸毀少氣拄杖而行，所有宮人及彩女等亦復羸老。又見宮殿而復崩壞，暗暗冥冥不知東西。時魔波旬即懷恐懼身毛為竪，心自念言：『此何變怪，令吾宮殿萎頓乃爾。將死罪至歸命終盡，天地遇災劫被燒耶？』時魔波旬棄除貢高、捨惡思想。時文殊師利所化百億天子在交絡者，住諸魔前，謂魔波旬：『莫懷恐懼。汝等之身終無患難。有不退轉菩薩大士，名文殊師利。威德殊絕總攝十方，德過須彌、智超江海、慧越虛空。於今以是入降毀魔場三昧正受，是其威神。』下取意說。時魔恐懼魔宮震動，求化菩薩救。菩薩答言：『勿懼勿懼。可詣釋迦如來之所，有無盡慈悲令無所畏。』言訖不現。魔即俱來詣佛：『請救我等。聞文殊之名即懷恐懼，不能自安畏亡身命。』佛讚文殊已，魔請歸依，願脫斯苦。佛令：『且待須臾，文殊當來，即脫汝此難。』後文殊至，佛問三昧，彼廣說竟，令捨諸魔。文殊問曰：『汝穢惡此身耶？』魔答曰：『爾。』『若能當厭貪欲之事，不住三界等耶？』魔敬從命。即令諸魔皆復本形、五體如故」等。此即降魔也。制外者，即《文殊般泥洹經》。「佛說：『文殊初詣諸仙人，求出家法，諸婆羅門九十五種諸論議師無能酬對。唯於我所出家學道。』」餘文廣博，不可具引。至如聖智怖心，聞聲揚而躃地；寂順思覩，入隱身而立空。故得帝釋心喜，雨天華而至膝；蔽魔愁憂，行拄杖而垂淚。劫火燒剎，蹈水之上而經行；霖雨絕供，化鉢飯而無盡。示多身以抗迦葉、放一鉢而發本源，皆是通辯降魔制外也。又如度二十億佛現說法者，持地猶存。化百千諸龍立登正覺者，娑竭王女是一。是以禮妙慧而不忘敬本，勸善財而增長發心。無言於不二法門，悉力於安樂行品。教龍吉祥之分衛，下位莫知；答瑠璃光之光明，正覺稱妙。談般若之玄致，屢質本師；說權實之雙行，頻驚小聖。皆辯才也。

Regarding the Commentary's stating, "Subduing māras and overcoming non-Buddhists, his supernormal powers and eloquence are unfathomable": these two phrases have both a comprehensive and a specific sense. Comprehensively, he generally uses supernormal powers and eloquence to subdue the enemies that are māras and overcome all non-Buddhists. Specifically, frightening them with majesty by means of supernormal powers is called "subduing," and defeating them in debate by means of the four unhindered eloquences is called "overcoming." These events are quite numerous; I will briefly adduce one or two. The ten-fascicle Māyopama-samādhi-sūtra says: "At that time, the deva Subāhu addressed Mañjuśrī: 'I wish to go together with you to see the Buddha.' Mañjuśrī manifested thirty-two divisions of interlaced multi-storied pavilions, and there were bodhisattvas who arrived first at the Buddha's place. Śāriputra beheld the transformation, and fully related it to question the Buddha. The Buddha replied: 'It is Mañjuśrī who has caused the bodhisattvas to assemble.' He further asked: 'Why do we not see Mañjuśrī?' The Buddha replied: 'Mañjuśrī abides in the samādhi and attainment of subduing and destroying all māras; obscuring the māra palaces, he raises a great awe-inspiring transformation to approach the Tathāgata.' Thereupon Mañjuśrī dwelt in the samādhi of subduing and destroying all māras, and instantly the hundred billion māra palaces of the trichiliocosm were simultaneously obscured; not delighting in their dwellings, each felt fear. At that time, Māra Pāpīyān saw himself as decrepit and aged, emaciated and breathless, walking with a staff; all his palace attendants and court ladies were also emaciated and old. Furthermore, he saw the palaces collapsing and ruined, pitch black so that he could not tell east from west. At that time, Māra Pāpīyān was terrified, his body hairs standing on end, and he thought to himself: 'What strange transformation is this that has made my palace so withered and dilapidated? Is my death penalty approaching and my life coming to an end, or has heaven and earth met with disaster and the kalpa is being incinerated?' At that time, Māra Pāpīyān abandoned pride and cast aside evil thoughts. Then, the hundred billion devaputras transformed by Mañjuśrī within the interlaced pavilions stood before the māras and said to Māra Pāpīyān: 'Do not be afraid. No harm shall befall your bodies. There is an irreversible bodhisattva mahāsattva named Mañjuśrī. His awe-inspiring virtue is extraordinary, comprehensively gathering the ten directions; his virtue surpasses Sumeru, his knowledge exceeds rivers and seas, his wisdom transcends empty space. Just now, by this, he entered the samādhi and attainment of subduing and destroying the māra arena; this is his spiritual majesty.'" The following is spoken according to the meaning. At that time, the māras were terrified and the māra palace shook; they begged the transformed bodhisattvas for salvation. The bodhisattvas answered: "Do not fear, do not fear! You may go to Śākyamuni Tathāgata; he has inexhaustible compassion to render you fearless." Having spoken, they vanished. The māras then came together to the Buddha: "Please save us! Hearing Mañjuśrī's name, we felt terror, unable to secure ourselves, fearing loss of life." After the Buddha praised Mañjuśrī, the māras asked to take refuge, wishing to be freed from this suffering. The Buddha bade them: "Wait for a moment; Mañjuśrī will arrive, and you will immediately be freed from this adversity." Later, when Mañjuśrī arrived, the Buddha asked about the samādhi; after Mañjuśrī explained it at length, he bade him release the māras. Mañjuśrī asked: "Do you loathe this body as vile?" Māra answered: "Yes." "Can you thoroughly detest lustful desires, and not abide in the three realms, and so forth?" Māra respectfully complied. He then caused all the māras to regain their original forms, their limbs intact as before, and so forth. This is "subduing māras." "Overcoming non-Buddhists" refers to the Mañjuśrī-parinirvāṇa-sūtra: "The Buddha said: 'When Mañjuśrī first approached the various ṛṣis to seek the method of renunciation, none among the various brāhmaṇas and ninety-five kinds of disputants were able to respond. Only at my place did he go forth to study the path.'" The rest of the literature is vast and cannot be cited in full. As for when [a non-Buddhist of] holy cognition had a terrified mind, hearing his voice resound, he fell prostrate to the ground; when [the king of] tranquil compliance wished to behold him, he entered invisibility and stood in empty space. Thus Indra rejoiced in his mind, raining heavenly flowers knee-deep; the obscured māra was sorrowful, walking with a staff with tears streaming down. When the kalpa fires incinerated lands, he walked upon the waters; when torrential rains cut off offerings, he transformed an inexhaustible bowl of rice. Manifesting multiple bodies to confront Kāśyapa, releasing a single bowl to reveal the original source—all these are supernormal powers and eloquence subduing māras and overcoming non-Buddhists. Furthermore, like transforming twenty billion buddhas who are presently expounding the Dharma, Dharanimdhara still remains. Among those who transformed hundreds of thousands of dragons instantly to attain correct awakening, the daughter of King Sāgara is one. Therefore, paying homage to Wondrous Wisdom without forgetting to respect the root; exhorting Sudhana to increase his resolve; maintaining silence regarding the non-dual Dharma gate; applying full effort in the 'Chapter on Peaceful Practices'; instructing the dragon Auspiciousness in gathering alms, which those of lower stages could not comprehend; answering the illumination of Vaiḍūryaprabhā, praised as wondrous by the Correctly Awakened One; discussing the profound import of prajñā, repeatedly questioning the fundamental teacher; speaking of the dual practice of provisional and real, frequently startling the lesser sages—these are all his eloquence.