大般涅槃經集解 15.27

15.27

案道生曰：執無常者，必畏常說。如必畏者，四依出化，則成魔矣。僧亮曰：第二說須依者之相也。常說依法不依人，今捨法依人，懼魔道亂真，故下引成經證。魔為亂未，若能依法者，不須依人也。僧宗曰：將明惡世魔以壞亂，要須四依降其方法，先假為依之辭耳。就降魔文中，可有五翻：第一引瞿師羅經為難；第二譬明聲聞須依菩薩也；第三明菩薩由有經力故解降魔；第四明魔於二乘心無所畏，唯四依人力能降之耳；第五明聲聞於外魔生怖畏也。此即第一引經為難也，謂瞿師羅是須陀洹人，尚不免為魔所壞，況餘人耶。下以銜物堅持，喻須陀洹，理當不為魔之所亂，一往於形儀之中，不能不惑耳。

Daosheng notes: Those who grasp at impermanence are bound to fear the teaching of permanence. If they are bound to fear it, then when the four refuges come forth to transform, they will consider them Māras. Sengliang says: The second explains the characteristics of those who should be relied upon. It is commonly said that one relies on the Dharma and not on the person; now setting aside the Dharma and relying on the person, one fears the way of Māra confounding the true; therefore, it subsequently cites the canonical sūtra as proof. Māra creates confusion; if one can rely on the Dharma, one does not need to rely on the person. Sengzong says: Intending to clarify that Māra corrupts and confuses in an evil age, it is essential that the four refuges subdue him with their methods; it first assumes words about reliance. In the text on conquering Māra, there are roughly five sections: first, citing the Ghoṣila Sūtra to pose a challenge; second, using an analogy to show that Śrāvakas must rely on bodhisattvas; third, showing that bodhisattvas, through the power of the sūtra, know how to subdue Māra; fourth, showing that Māra has no fear in his mind toward the two vehicles, and only the power of the persons of the four refuges can subdue him; fifth, showing that Śrāvakas give rise to terror toward external Māras. This is the first, citing the sūtra to pose a challenge, meaning that Ghoṣila is a srotāpanna, yet still could not escape being ruined by Māra, so how much less could others? Below, holding fast to objects is an analogy for the srotāpanna, who in principle should not be confused by Māra; in the immediate presentation of forms and deportment, they cannot but be perplexed.