大般涅槃經義記 3.46

3.46

下佛答之，先述其言：「於我生疑尚不應受，況如是等四依之人？」次勸簡擇，「是故應當善分別知」正勸簡擇，有魔亂正，故勸分別。「善、不善」等出其所知，四依是善、魔化不善，依真可作、依魔叵作。「如是作」下明知利益。下教撿驗，先喻、後合。喻中有三：一魔來亂正喻，魔如「偷狗」，四依之形名為「人舍」，伺人不覺，魔盜為之，說名「夜入」；二佛教撿驗喻。聲聞人中覺大乘者名為「婢使」，覺知是魔「即應驅罵」，令復本形，名「疾出去」，彼若不去，神呪怖之，名「奪汝命」；三「偷狗」下魔去不還喻。合中但合後之兩句，「汝等從今亦應如是降伏波旬」合上婢使若覺驅罵，「汝今不應作如是像」合疾出去，「若故作者，五繫繫汝」合不出者當斷汝命，呪能縛其手、足及頭名之五繫，此合第二。魔聞已下合第三句，先合、後帖。

Below, the Buddha answers him, first reciting his words: 'If giving rise to doubt toward me, one should not even accept [it], how much less so toward such persons of the four reliances?' Next, he exhorts discernment: 'Therefore, one should skillfully distinguish and know' directly exhorts discernment; because there is Māra disrupting the correct, he therefore exhorts distinguishing. 'Wholesome, unwholesome,' and so forth sets forth what is to be known: the four reliances are wholesome, and Māra's transformations are unwholesome; relying on the true can be done, whereas relying on Māra cannot be done. From 'Acting thus...' below, it clarifies knowing the benefit. Below, he instructs testing and verifying, first by metaphor and then by application. In the metaphor there are three parts: first, the metaphor of Māra coming to disrupt the correct: Māra is like a 'thieving dog'; the bodily forms of the four reliances are called 'human dwellings'; waiting until people are unawares, Māra stealthily acts as them, which is spoken of as 'entering at night.' Second, the metaphor of the Buddha instructing testing and verification: those among the śrāvakas who are awakened to the Mahāyāna are called the 'maidservant'; realizing that it is Māra, one 'should immediately drive out and scold,' causing him to return to his original form, which is called 'quickly leave!'; if he does not leave, one frightens him with a dhāraṇī, called 'depriving you of your life.' Third, from 'thieving dog' below, the metaphor of Māra leaving and not returning. In the application, it applies only the latter two lines: 'You all from now on should also subjugate Pāpīyān like this' applies to the maidservant above driving out and scolding if realizing; 'You should not now make such an appearance' applies to quickly leaving; 'If you intentionally do so, five bonds shall bind you' applies to 'If you do not leave, I shall sever your life'—a dhāraṇī being able to bind his hands, feet, and head is called the 'five bonds'; this applies to the second. From 'Māra, having heard...' below, it applies to the third line, first applying it and then matching it to the text.