[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.19 # 維摩義記 2.19 維摩義記 2.19 - **Language:** Classical Chinese ### [2.19](https://indike.org/pramana/in.bauddha.taisho.1776.2.19) 自下第三明同眾魔乃可取食。於中初先徵令同魔，後結聽取。前中有八：初四同魔有損他行，後四同魔有損己行。就前四中，「為與眾魔共一手」者，明同魔業。魔專壞亂，作業同彼，名共一手。中間兩句，明同魔人。「作諸勞侶」，與魔為伴。魔能勞亂，名之為勞。與彼為伴，名作勞侶。「汝與眾魔及諸塵勞等無異」者，自身作魔。魔是魔王，諸塵勞者是其魔民，義如前。坌染眾生，故說為塵。身皆同之，名等無異。「於一切生而有怨心」，此之一句明同魔心。於一切生欲壞其善，名有怨心。上來損他，自下四句明同諸魔有損己行。「謗佛毀法不入眾數」，此之三句違背三寶，明無道因。「終不得滅」，明無滅果。上令同邪。「如是行乞乃可取食」，總結聽受。具前過者須為身乞，汝若同之乃可取食。上出呵辭。 > From here on is the third \[part\], explaining that only if one is the same as the māras may one take the food. Herein, it first cross-examines him, directing him to be the same as māras, and then concludes by permitting him to take it. The former part has eight \[phrases\]: the first four concern being the same as māras in having actions that harm others, and the latter four concern being the same as māras in having actions that harm oneself. Within the first four, "acting in league with the māras" explains being the same as māras in deeds. Māras specialize in ruin and disruption; performing deeds identical to theirs is called "acting in league." The middle two phrases explain being the same as demonic beings. "Acting as companions in toil" means being companions with māras. Māras can bring toil and disturbance, hence called "toil." Being companions with them is called "acting as companions in toil." "You, the māras, and the dust of worldly toil are equal and without difference" means that one's own body becomes a māra. "Māra" refers to the Māra King, while "the dust of worldly toil" refers to his demonic subjects, the meaning being as before. Because they defile sentient beings, they are called "dust." One's own body being entirely identical to them is called "equal and without difference." "Bearing malice toward all beings"—this single phrase explains having a mind identical to that of māras. Wishing to destroy their good toward all beings is called "bearing malice." The above concerns harming others; the four phrases below explain being the same as māras in having actions that harm oneself. "Slandering the Buddha, defaming the Dharma, and not entering the assembly"—these three phrases turn against the Three Jewels, explaining the absence of the cause of the path. "Ultimately never attaining cessation" explains the absence of the fruit of cessation. The above directs him to be identical with evil. "Begging in this manner, only then may you take the food" concludes by permitting him to receive it. One who possesses the aforesaid faults must beg for the sake of the body; if you are identical to them, only then may you take the food. The above sets forth the words of reprimand. > — English (machine translation) (machine translation) - [Previous: 2.18](https://indike.org/pramana/in.bauddha.taisho.1776.2.18) - [Next: 2.20](https://indike.org/pramana/in.bauddha.taisho.1776.2.20) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.19](https://indike.org/pramana/in.bauddha.taisho.1776.2.19) · Pramāṇa