維摩經略疏 6.54

6.54

問：持世何以為魔所嬈？答：若論迹現方便，補處豈不知魔？有教無人不須研覈。但為稟諸方便教者之軌，故示不知。解此有三意：一方便菩薩未能魔佛一如，佛界即理、魔界即事，諸方便教雖入真理，不能事理無礙，斷結入真避事入理，如人畏時非人得便，不能體之與佛界一，故為所惱。大士二界不二通達無礙，無所去取，能覺能降。二諸方便教緣修照寂有入出觀，作意知魔、若不作意則不能知。圓教真修無出入觀，常在三昧寂而常照。持世雖在靜室，猶未入觀，不作意照，是故不知；大士寂照能即覺知。譬修禪人不別邪魅，須備方鏡。魅雖惑人眼而不能變本形於鏡，波旬亦爾。但誑緣修未入觀者，而不能誑真修寂照。三諸稟方便教入觀，知魔或暫時降伏，不能於其境界無礙。如人不能調惡弟子，捨之不受。有人不捨，方便調熟堪任走使成善順人。菩薩調魔亦爾，非但調其惡心令善，亦能使發菩提之心、證無盡燈廣化一切。自於佛法未曾損減，而大饒益無量魔眾。權教菩薩闕此三義，故為所亂。今持世住靜，魔作天形欲為惱亂，持世不覺因障入定。如佛知機化人成道，魔亦知人應得道者逆來壞之。

Question: Why was Jagatīṃdhara disturbed by the māra? Answer: If discussed in terms of traces manifesting expedient means, how could one in the position of one more birth not know the māra? There being a teaching without such a [literal] person need not be scrutinized. It was merely to serve as a model for those who receive the various expedient teachings that he manifested not knowing. Understanding this has three meanings: First, the bodhisattvas of expedient means have not yet realized that māra and buddha are one suchness; the buddha-realm is principle, and the māra-realm is phenomena. Although the various expedient teachings enter the true principle, they cannot achieve the unhindered interpenetration of phenomena and principle; cutting off fetters to enter the true, they avoid phenomena to enter principle. Just as when a person is afraid, non-humans find an opportunity, they cannot realize its oneness with the buddha-realm and are therefore troubled by it. The mahāsattva realizes the non-duality of the two realms and is unimpeded and free; having nothing to reject or grasp, he can perceive and subdue. Second, the conditioned cultivation of the various expedient teachings illumines quiescence with entering and emerging from contemplation; through deliberate intention they know the māra, but without deliberate intention they cannot know. In the true cultivation of the Perfect Teaching, there is no entering or emerging from contemplation; constantly in samādhi, it is quiescent yet constantly illumines. Although Jagatīṃdhara was in a quiet room, he had not yet entered contemplation and did not illumine with deliberate intention; therefore, he did not know. The mahāsattva's quiescent illumination can perceive immediately. It is like a dhyāna practitioner who does not distinguish evil spirits and must prepare a square mirror; although the spirit deceives human eyes, it cannot change its original form in the mirror. Pāpīyān is also like this: he only deceives practitioners of conditioned cultivation who have not entered contemplation, but cannot deceive the quiescent illumination of true cultivation. Third, those who receive the expedient teachings, upon entering contemplation, know the māra and perhaps subdue him temporarily, but cannot be unhindered in his realm. It is like someone who cannot tame an evil disciple and casts him aside without accepting him. There is someone who does not cast him aside, but by expedient means tames and matures him so that he can be employed as a good and compliant person. The bodhisattva's taming of the māra is also like this: not only does he tame his evil mind to make it good, but he can also cause him to generate the aspiration for bodhi, realize the inexhaustible lamp, and broadly transform all. Towards the Buddhadharma he himself suffers no diminishment, while greatly benefiting boundless assemblies of māras. The bodhisattvas of the provisional teachings lack these three meanings and were therefore disturbed by him. Now, as Jagatīṃdhara resided in quietude, the māra took on the form of a deva wishing to cause disturbance; Jagatīṃdhara did not perceive it because of an obstacle to entering dhyāna. Just as a buddha knows the capacities [of beings] and transforms people to accomplish the path, a māra also knows those who ought to attain the path and comes in reverse to ruin them.