大般涅槃經疏 11.5

11.5

文為五：一略明邪正、二廣明邪正、三論義、四領解、五述成。初略中有問有答，問則牒上四依、答則出邪三寶。魔即邪佛，所說即邪法，受持者即邪僧。如《百論》迦毘羅自謂為佛所說，弟子等為此惑亂，須上四依。「迦葉白佛」去，二廣說邪正。有問有答。問中雙問邪正三寶云何分別？如文。上問云何知天魔為眾作留難，是問形亂。如來波旬說云何分別知，此問聲亂。今問魔及所說，即上兩問。而言隨魔行者，即是徒黨還隨魔作形聲兩亂。

The text comprises five parts: first, briefly clarifying heresy and orthodoxy; second, broadly clarifying heresy and orthodoxy; third, debating the meanings; fourth, expressing understanding; fifth, sanctioning and confirming. In the first, the brief section, there are questions and answers. The question cites the four reliances above; the answer sets forth the heretical three jewels. Māra is the heretical Buddha, what he preaches is the heretical Dharma, and those who accept and uphold it are the heretical Saṅgha. Just as in the *Śata-śāstra* Kapila claimed himself to be the Buddha and what he preached [to be the Dharma], his disciples and others were confused and perturbed by this, so one must have the four reliances above. From "Kāśyapa addressed the Buddha" onward is the second part, broadly explaining heresy and orthodoxy. There are questions and answers. In the question, he asks about both the heretical and orthodox three jewels: how are they to be distinguished, as in the text. The earlier question, "How is one to know that the heavenly māra creates difficulties for the assembly?" questioned the disturbance of form. "How is one to distinguish and recognize what the Tathāgata and Pāpīyas preach?" questioned the disturbance of voice. Now, asking about māra and what he preaches comprises both previous questions. When it speaks of "those who practice according to māra," they are the faction that follows māra to create both disturbances of form and voice.