注維摩詰經 4.156

4.156

[Kumāra]jīva says: Śakra is a disciple of the Buddha; knowing that [Dharadhara] would not suspect him, he took the form of Śakra to come. Dharadhara did not intentionally contemplate others' minds, and therefore did not see through it. [Dao]sheng says: Māra is the designation for one who harms people's life of wisdom. The evil among evils is called Pāpīyas. The principles of good and evil are separated; they have no way of concerning each other. How much less could ultimate goodness and extreme evil afflict one another? That this event occurred was entirely a great upāya bodhisattva relying on it to effect transformation. If it is truly an expedient reliance, the manifest trace must be fully real. Why is the manifest trace so? Although this [bodhisattva] was good, he interacted as a human; although that [Māra] was evil, he resided as a deva. A deva can descend with evil traces, and a human can also show goodness to bring about reformation. Could borrowing this means not be so? Looking like Śakra Devendra: Śakra is a disciple of the Buddha and always reveres those who have the Path; therefore he used his appearance so that Dharadhara would not notice. Dharadhara's trace was as a śramaṇa, and a śramaṇa takes transforming people as his essence; when another acts contrary to the Dharma, one must instruct them. Could he on this basis be deluded by matters concerning women?