止觀輔行傳弘決 5.13

5.13

次釋四魔中，「業禪二乘菩薩行陰攝」者，業中善業及以禪等並起善行，故屬於行。況行陰中所攝寬多，故小乘中通大地十、大善地十、大煩惱地六、大不善地二、小煩惱地十及十四不相應行。大乘中遍行五、別境五、大善地十一、隨煩惱二十、不定四。大小乘中諸心所法，除受想已並行陰攝，故善業等並為大善及通大地不相應行等之所攝也，餘者並在煩惱魔中之所攝也。問：《俱舍》中云「蘊不攝無為，何以行陰攝於二乘菩薩兩境？」答：彼明取陰，不攝無為。今明未證實道之前仍屬於陰，現在發習猶是有為。「魔名」等者，奪慧命故、破法身故。問：何以止屬於身？答：若福慧相對，止即屬福，福屬於身。若智斷相對，斷屬解脫，解脫現身調伏眾生。若爾，但屬應身，何關法身？答：止體寂故即是法身，觀體用故即是般若。況三身體一，應即法故。「魔名磨訛」等者，古譯經論魔字從石，自梁武來謂魔能惱人字宜從鬼，故使近代釋字訓家，釋從鬼者云釋典所出，故今釋魔通存兩意，若云奪者，即從鬼義；若云磨訛，是從石義。若準此義，訛字從金，謂去銳也，能摧止觀利用故也。若從言者，謂偽謬耳。詩云：人之訛言，苟亦無信。若存言義，復順從鬼。現無漏像而宣謬言，由偽無信逸止暗觀。又訛，動也，則通二義，從石從鬼通皆動壞止觀二法。

Next, in explaining the four demons, regarding 'karma, dhyāna, the two vehicles, and bodhisattvas are subsumed under the aggregate of formations': the good karma in karma, dhyāna, and so forth all give rise to good actions, and are therefore subsumed under formations. How much more so, as what is subsumed under the aggregate of formations is vast and numerous: thus in the Hīnayāna, there are the ten omnipresent mental factors, ten major wholesome mental factors, six major defilement mental factors, two major unwholesome mental factors, ten minor defilement mental factors, and fourteen formations not associated with mind. In the Mahāyāna, there are the five omnipresent, five specific, eleven major wholesome, twenty secondary afflictions, and four indeterminate. Among the various mental factors in the Hīnayāna and Mahāyāna, excluding feeling and perception, all are subsumed under the aggregate of formations; therefore good karma and so forth are all subsumed under the major wholesome, omnipresent mental factors, formations not associated with mind, and so forth, while the rest are all subsumed under the affliction demon. Question: The Kośa states that 'the aggregates do not subsume the unconditioned'; why does the aggregate of formations subsume the two objects of the two vehicles and bodhisattvas? Answer: That text clarifies grasping aggregates, which do not subsume the unconditioned. Here it is clarified that prior to realizing the true path, one still belongs to the aggregates, and present manifested habits are still conditioned. As for 'the name demon', and so forth: it is because it robs the life of wisdom and destroys the dharma-body. Question: Why does calming belong to the body? Answer: If merit and wisdom are viewed against each other, calming belongs to merit, and merit belongs to the body. If wisdom and eradication are viewed against each other, eradication belongs to liberation, and liberation manifests a body to tame sentient beings. If so, it only belongs to the response body; what has it to do with the dharma-body? Answer: Because the essence of calming is tranquil, it is the dharma-body; because the essence of contemplation is function, it is prajñā. How much more so, as the three bodies are identical in essence, the response is itself the dharma[-body]. As for 'the name demon means grinding down (mó) or false/deviation (é)', and so forth: in ancient translations of sūtras and treatises, the character mó was written with the 'stone' radical. From Emperor Wu of Liang onward, it was considered that because demons trouble humans, the character should properly take the 'ghost' radical. Thus recent etymologists, explaining the character with the 'ghost' radical, state that it originates from Buddhist texts. Therefore, the present explanation of demon preserves both meanings: if one speaks of 'robbing', that is the meaning following the 'ghost' radical; if one speaks of 'grinding down', that is the meaning following the 'stone' radical. According to this meaning, the character é takes the 'metal' radical, meaning to dull sharpness, because it can destroy the sharpness and utility of calming and contemplation. If it takes the 'speech' radical, it means deceit and falsity. The Book of Songs says: 'The deceitful words of men / should truly not be believed.' If one preserves the meaning with the speech radical, it also accords with following the ghost radical: manifesting the likeness of undefiled [truth] while proclaiming false words, due to deceit and untrustworthiness, one slackens calming and obscures contemplation. Furthermore, é means to agitate, which encompasses both meanings: following either stone or ghost, both agitate and destroy the two dharmas of calming and contemplation.