維摩義記 2.19

2.19

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.