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# 大方廣佛華嚴經隨疏演義鈔 43.49

大方廣佛華嚴經隨疏演義鈔 43.49

- **Language:** Classical Chinese

### [43.49](https://indike.org/pramana/in.bauddha.taisho.1736.43.49)

疏「智論除諸法實相」等者，論有喻云「譬如繩能緣一切物，唯不能緣火焰，緣火焰即為燒故。魔亦如是，能緣一切法，唯不能緣諸法實相，若入實相魔即實相，何所惑耶？」故論云「魔界如，佛界如，一如無二如，皆法界印。豈以法界印更壞法界印？」又八十二云「魔見解般若菩薩，如捕魚人見一大魚入深大水，鉤網所不及，則絕望憂愁，以離六十二見網故。」又七十三「魔作大沙門，有重威德等，或時語菩薩：『般若三解脫門是魔說。但是空，汝常習此空，於中得證不得證，云何作佛法？佛法先行布施持戒等，修三十二相福德，坐道場時爾乃用空。』菩薩或行或信或疑，遠離般若。」釋曰：依此世魔甚多。七十一又云「魔作知識身說般若空，雖說罪福名而無道理，或說空可取即涅槃。」釋曰：前七十三，魔令莫修空而須修事行，此中說斷滅空令其趣證，故人多惑耳。若得諸法實相，亦不捨空修事，亦不謂空礙有，亦不以空為證。則以般若性空導一切行，修無所修，則魔不能令菩薩癡亂。

> Regarding the Commentary's line "The Mahāprajñāpāramitopadeśa \[says\] 'excluding the true characteristic of all phenomena,'" and so forth: the treatise has a simile saying: "For example, a rope can bind all things, but it only cannot bind a blaze of fire, because if it binds a blaze of fire, it is burned. Māra is also like this: he can take all phenomena as an cognitive object, but he only cannot take the true characteristic of all phenomena as an cognitive object; if he enters into the true characteristic, māra is then the true characteristic—what could he delude?" Therefore the treatise states: "The suchness of the māra realm and the suchness of the Buddha realm: the one suchness has no two suchnesses; both are the seal of the dharmadhātu. How could the seal of the dharmadhātu further destroy the seal of the dharmadhātu?" Further, fascicle eighty-two states: "When Māra sees a bodhisattva who understands prajñā, he is like a fisherman seeing a large fish enter deep, vast water, beyond the reach of hooks and nets; he then despairs and grieves, because \[the bodhisattva\] has departed from the net of the sixty-two views." Further, fascicle seventy-three states: "Māra assumes the form of a great śramaṇa endowed with heavy majesty and virtue, and at times tells the bodhisattva: 'The three gates of liberation of prajñā are the preaching of māra. They are merely emptiness. If you constantly practice this emptiness, whether you attain realization in it or not, how can this constitute the Buddha's Dharma? The Buddha's Dharma first practices giving, precept-keeping, and so forth, cultivating the merit of the thirty-two marks; only when sitting at the site of awakening do you then apply emptiness.' The bodhisattva may practice it, believe it, or doubt it, and depart from prajñā." In explanation: Relying on this, worldly māras are extremely numerous. Fascicle seventy-one also states: "Māra assumes the body of a spiritual friend and preaches the emptiness of prajñā; although he speaks the names of sin and merit, there is no underlying principle, or he says that emptiness can be grasped and that this is nirvāṇa." In explanation: In the previous fascicle seventy-three, Māra told him not to cultivate emptiness but to cultivate phenomenal practices; here, he preaches nihilistic emptiness to cause him to head toward \[its\] realization; therefore many people are deluded by it. If one attains the true characteristic of all phenomena, one neither abandons emptiness to cultivate phenomenal affairs, nor considers emptiness an obstruction to existence, nor takes emptiness as realization. Then, using the essential emptiness of prajñā to guide all practices, one cultivates without anything cultivated; thus Māra cannot cause the bodhisattva to be deluded or confused.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.43.49) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.43.49](https://indike.org/pramana/in.bauddha.taisho.1736.43.49) · Pramāṇa
