大方廣佛華嚴經隨疏演義鈔 83.34

83.34

疏「一示德諍」者，小人力諍故。「二破魔佛誰愈」者，愈猶勝也。經文自顯，亦《方便經》意。第三緣，即彼經次文，云「善男子！菩薩如是思惟已，放眉間白毫相光，能令波旬宮殿黑暗。爾時三千大千世界以光明照故，普令大明。此光明中出如是聲：『彼釋種子出家學道，今當成阿耨多羅三藐三菩提，過魔境界，勝出魔眾，減損當來一切魔眾。令彼菩薩與魔共戰。』善男子！爾時波旬聞是聲已，心大憂愁如箭入心。時魔波旬嚴四種兵，滿三十六由旬，欲為留難。菩薩爾時住大慈悲及大智慧，以智慧金色之手而以指地，一切魔眾尋即散壞。魔眾壞已，八萬四千億天龍鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、魔睺羅伽、拘槃茶如是大眾，見菩薩威德，身體殊妙、容顏端嚴、威力勇健，發阿耨多羅三藐三菩提心。是名菩薩摩訶薩行於方便。」釋曰：疏但義引耳。疏及《本行集》者大意則同，但文廣耳。故彼經意：諸天本見魔王自在，將謂勝佛。故決彼疑，令知佛勝。「七一被」者，亦《涅槃經》，云「爾時欲界主魔王波旬，與其眷屬、諸天采女無量無邊阿僧祇眾，開地獄門施清淨水，因而告曰：『汝等今者無所能為，唯當專念如來、應、正遍知，建立最後隨喜供養，令汝等長夜中獲安隱樂。』時魔波旬即於地獄息諸刀劍等。」次云「持諸供具勝過一切人天所設，其蓋小者覆中千界，來至佛所稽首佛足，白佛言：『我等今者愛樂大乘、守護大乘。世尊！若有善男子善女人，為供養故、為怖畏故、為誑他故、為財利故、為隨他故，受是大乘或真或偽，我等爾時當為是人除滅怖畏。』」說如是呪：

Regarding the commentary's statement "First, manifesting a contention over virtue": this is because petty persons contend over strength. "Second, refuting [the question of] whether Māra or the Buddha is superior": "superior" means surpassing. The sūtra text is self-evident; this is also the meaning of the Upāyakauśalya-sūtra. The third condition is the subsequent passage of that sūtra, which states: "Good sons, after the bodhisattva had reflected thus, he emitted a light from the white curl between his eyebrows, which was able to cast the palace of Pāpīyas into darkness. At that time, because this illumination shone upon the trichiliocosm, it universally caused great brightness. From within this illumination a sound emerged as follows: 'That scion of the Śākyas has left home to practice the path, and is now about to achieve anuttarasamyaksaṃbodhi, transcending Māra's realm, surpassing Māra's host, and diminishing all future hosts of Māra. Let that bodhisattva engage in battle with Māra!' Good sons, at that time, having heard this sound, Pāpīyas was struck with great sorrow, as though an arrow had pierced his heart. Then Māra Pāpīyas assembled the four kinds of armies, extending thirty-six yojanas, wishing to create obstacles. At that time, the bodhisattva, abiding in great compassion and great wisdom, pointed to the ground with his golden hand of wisdom, whereupon all the hosts of Māra instantly scattered and fell apart. Once the hosts of Māra were destroyed, eighty-four thousand billions of devas, nāgas, ghosts, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and kumbhāṇḍas—such a great assembly—saw the bodhisattva's majestic virtue, his exquisitely wonderful body, his dignified and serene countenance, and his valiant might, and they generated the aspiration for anuttarasamyaksaṃbodhi. This is called the bodhisattva-mahāsattva practicing upāya." / Explanation: The commentary merely quotes the general sense. The commentary and the Abhiniṣkramaṇa-sūtra share the same general idea, differing only in the sūtra's greater detail. Thus the sūtra's meaning is that the devas originally saw that the Māra king was sovereign and took him to surpass the Buddha; therefore, [the Buddha] resolved their doubts and made them know the Buddha's superiority. / Regarding "Seven, one who is protected": this is also from the Nirvāṇa-sūtra, which says: "At that time, the lord of the desire realm, the Māra king Pāpīyas, together with his retinue, heavenly maidens, and immeasurable, boundless, asamkhyeya multitudes, opened the gates of hell and distributed pure water, whereupon he addressed them, saying: 'You are now capable of doing nothing; you should solely be mindfully recollecting the Tathāgata, Arhat, and Samyaksaṃbuddha, and establishing a final rejoicing offering, so that you may obtain security and bliss throughout the long night.' Then Māra Pāpīyas ceased all swords and blades in the hells." Next it states: "Holding offerings that surpassed all those provided by humans and devas—even the smaller canopies covered the middle chiliocosm—he came before the Buddha, bowed his head to the Buddha's feet, and said to the Buddha: 'We now love and delight in the Great Vehicle and protect the Great Vehicle. World-Honoured One, if there are good sons and good daughters who, for the sake of offerings, for fear, for deceiving others, for wealth and gain, or for following others, accept this Great Vehicle whether genuinely or falsely, we shall at that time eradicate fear for these persons.'" He spoke a dhāraṇī as follows: