[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 7.196 # 維摩經略疏垂裕記 7.196 維摩經略疏垂裕記 7.196 - **Language:** Classical Chinese ### [7.196](https://indike.org/pramana/in.bauddha.taisho.1779.7.196) 二、問答料簡，二：初、問。二、答，二：初、總明持世權施。二、別約三義對辨，二：初、正明三義，二：初、釋，三：初、事理。「一方便至一如」者，前三教人悉皆避事入理。藏通避生死入偏真，別人避二邊入但中，通教雖即避事咸同，豈知性具三千彼彼互融一如無二？「無所去取」等者，魔即佛故無所去，佛即魔故無所取。魔佛一如，有何滯礙，如是觀者名為能覺，不為境動所以能降。豈聞佛即是魔便求魔法？須了即魔是佛，所以能降。凡云相即，意顯理融。布教之宗，本令捨惡，事理真妄、魔佛內外一切皆然，將來學者幸宜留意。 > Second, clarification through questions and answers, in two parts: first, the question; second, the answer, in two parts: first, generally clarifying Jagatdhara's provisional bestowal; second, specifically discerning by contrasting the three meanings, in two parts: first, directly clarifying the three meanings, in two parts: first, the explanation, in three parts: first, phenomena and principle. Regarding "first, expedients up to identical suchness": the practitioners of the preceding three teachings all evade phenomena to enter principle. Those of the Tripiṭaka and shared teachings evade birth and death to enter biased truth; those of the special teaching evade the two extremes to enter the mere middle; although the shared teaching evades phenomena with identical results, how could they know that the nature inherently possesses the three thousand \[realms\], mutually fusing with one another as a single suchness without duality? Regarding "having nothing to discard or take up": since Māra is identical to the Buddha, there is nothing to discard; since the Buddha is identical to Māra, there is nothing to take up. Māra and the Buddha are of one suchness—what impediment could there be? One who contemplates like this is called able to awaken; not being stirred by sensory objects, one is therefore able to subdue them. How could one, hearing that the Buddha is identical to Māra, then seek Māra's methods? One must comprehend that Māra is identical to the Buddha, and thus one is able to subdue them. Wherever mutual identity is spoken of, the intention is to reveal the harmony of the principle. The fundamental purpose of setting out the teachings was originally to cause the abandonment of evil; whether phenomena and principle, true and false, Māra and Buddha, inner and outer, it is so in all cases. Future students should take careful note of this. > — English (machine translation) (machine translation) - [Previous: 7.195](https://indike.org/pramana/in.bauddha.taisho.1779.7.195) - [Next: 7.197](https://indike.org/pramana/in.bauddha.taisho.1779.7.197) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1779.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.7.196) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.7.196](https://indike.org/pramana/in.bauddha.taisho.1779.7.196) · Pramāṇa