大般涅槃經義記 3.45

3.45

就初驗中有二問答：前一問答正教撿驗、後一問答出所教人。就初問中，「迦葉白佛：我今不依是四種人」總明不依；「何以」下釋，先問、後解，明有諸魔濫同四人，故不可依。於中有三：一舉佛昔言明魔能亂正；二「魔等尚」下以昔類今，明四人有濫；三「坐臥」下顯其濫相，彰己不依。初中，如來何因教彼瞿師降魔？如來昔曾為瞿師羅說四真諦，彼悟初果；如來去後，降魔來惑亂，化作佛身，告言長者：「我向與汝說法不盡，於四諦外更有一種神我諦在。」長者推尋都無此理，遂往請佛，佛即教之：「若魔作佛，汝當撿校，知己降伏。」第二可知。第三段中，「坐、臥、空」等明其形濫，「以是緣」下彰己不依，「或有所說」明其口濫，「不能稟」下彰己不依，不能稟受，不受四人所說之法；「亦無敬念而作依」者，不依四人以為師首。

Within the initial testing, there are two questions and answers: the former question and answer directly instructs testing and verifying; the latter question and answer points out the persons who are instructed. In the first question, 'Kāśyapa addressed the Buddha: I now do not rely on these four kinds of persons' generally clarifies not relying. From 'Why...' below, it explains, first asking and then resolving, clarifying that there are various māras who deceitfully impersonate the four persons, hence they cannot be relied upon. Herein there are three parts: first, adducing the Buddha's past words to clarify that Māra can disrupt the correct; second, from 'Māra and others still...' below, using the past to analogize the present, clarifying that the four persons have impostors; third, from 'sitting, lying...' below, revealing the marks of imposture and demonstrating his own non-reliance. In the first part, for what reason did the Tathāgata instruct Ghoṣila to subjugate Māra? In the past, the Tathāgata once expounded the four noble truths for Ghoṣila, and he awakened to the first fruit. After the Tathāgata departed, Māra came to confuse and disrupt, transforming into the body of a buddha, and addressed the elder: 'The Dharma I expounded to you earlier was not exhaustive; apart from the four truths, there is still another truth of the spiritual self.' The elder investigated and found no such principle at all, so he went to request [instruction from] the Buddha. The Buddha then instructed him: 'If Māra acts as a buddha, you should examine and check, and having recognized him, subjugate him.' The second part can be understood. In the third section, 'sitting, lying, space,' and so forth clarify the deceitful appearance of his physical forms; from 'For this reason...' below, it demonstrates his own non-reliance; 'perhaps having something expounded' clarifies the deceitful appearance of his speech; from 'cannot receive and follow...' below, it demonstrates his own non-reliance—not being able to receive and follow, one does not accept the Dharma expounded by the four persons; 'nor having respectful mindfulness and relying [on them]' means not relying on the four persons as heads and masters.