[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 8.49 # 止觀輔行傳弘決 8.49 止觀輔行傳弘決 8.49 - **Language:** Classical Chinese ### [8.49](https://indike.org/pramana/in.bauddha.taisho.1912.8.49) 次別釋中，初辯異同者，與前四境對辯異相。業境文中，略無對辯。從「然四倒」去，與四倒辯異。文云「四倒秖是煩惱魔」者，如前煩惱境中所引十軍，此十軍中具足四倒。若望四魔雖但煩惱，由煩惱故生後三魔。若前十軍是魔所置，復屬今境。「若界外」下，約界辯異。依《涅槃》第二十文，既以無常等四為界外四魔，此乃通途立魔名耳，非今魔境。若且以《涅槃》而例此文，界內煩惱亦為四倒，對餘陰、死、天子等三，合成七魔。準例界外，亦成七也。內外合成一十四魔。故須料簡內外陰死天子三魔。今言異者，但不得以無常四名以對陰等。若各論者，界內名為常等四，界外名為無常等四。此之四魔名體俱異，內外、陰死、天子等三體異名同，是故應須辯同異也。《大論》第六「問：何處說陰為魔？答：佛在莫拘羅山教羅陀云：『色是魔乃至識是魔。』」此即且據界內說也。言「乃至等覺三魔已過」等者，此《瓔珞經》教道說也。若從實說，過則俱過。言「無第六天魔」等者，既至等覺，三魔已過，唯有一分死魔在耳。此仍從教，故等覺已前四魔具足。問：爾前秖應有煩惱陰及變易死，如何得有天子魔耶？故文釋云：實無第六天天子魔也。但是赤色三昧未窮，於中義立天子魔耳，是故名為具足四魔。故知凡界內名通至界外，並是義立，體不得同。故赤色三昧觀於他化自在天有，破彼天有，三惑未盡，是故通名天子魔也。《大經》十三具列二十五三昧名，《玄》文第四委釋。次引經文以辯同異者，新經五十八〈離世間品〉云「菩薩摩訶薩有十種魔：一者陰魔，生諸取故。二者煩惱魔，生雜染故。三者業魔，能障礙故。四者心魔，起高慢故。五者死魔，捨生處故。六者天魔，自憍縱故。七者善根魔，恒執取故。八者三昧魔，久耽味故。九者善知識魔，起著心故。十者菩提法智魔，常不捨故。」若將彼十以望今文，有通別二意。所言通者，十魔一一通界內外，謂界內陰及界外陰，乃至二乘菩提法智、別教菩薩菩提法智。若別論者，六唯界內，餘通內外。界內六中，初一五六，界內三魔；第二三四，合為界內煩惱魔也。餘四通者，如前通釋。故與界內四明同者，則從別釋；若名異者，即從通釋，別義復通。故如前釋，雖有通別仍不出四，餘四攝在煩惱魔中，是則內外俱十各四，亦如前文俱七各四。彼經復有十種魔業、十離魔法，具如彼經，不能委引。又《大品》十三〈魔事品〉文，並是第六天子魔攝。《大論》六十七、六十八魔相甚廣，何但於三昧中現，乃至一切事業中惱亂行者。經云「若魔若魔民惡因緣故，入人身中嬈亂人心。或令書者疲極，國土事起。或書者不得供養，若讀誦時師徒不和。若大眾中說，有人來說法師過失，言法師不能如說而行，何足聽受。或言：雖能持戒，而復鈍根不解深義，聽之何益？或言：大乘是空滅之法，無可行處。或時作好敬信沙門，云：般若波羅蜜空，無罪福名，無有道理等。」如下發相中云「令墮惡」者，即其意也。或云可取涅槃，即發相中「令墮二乘」者是也。又云：或法師不受弟子信施，或師好施弟子不受。論釋云「弟子法應供養於師，何以言師施於弟子？然弟子作是念：『師少物尚不捨，何能捨身？雖讚布施，乃是欺誑，名不和合。』是故師須布施弟子。弟子復以四事供師。師少欲故而不肯受，便羞愧言：『如賣買法，是故不受。』或師多知識無乏，能養弟子。弟子自念：『人當謂貪師之衣食，是故受法。』或云德薄，不勝師施。如是等心雖好，不成般若波羅蜜，亦是魔事。」此等即前發相中令墮善者是也。雖非因觀而發，或當亦是宿緣相關。或行三昧，師與弟子有上諸事，妨三昧故不可不覺。此等既爾，諸行例然，故略記之以示後學。次明發相中，初辯民主，可知。次開釋中，初文可見。「啾𧫕」者，《楚詞》云「啾𧫕蟲鳴」，又云「啾啾鸞聲」。「𧫕」者，小語也，魔似彼聲故云也。次時媚中，初辯權實。「大集十二時獸」者，若五行中名十二肖。肖者，似也。此十二神，似彼故也。《大集》二十四云「東方海中有瑠璃山，高二十由旬，中有虎兔龍；南方海中有玻瓈山，高二十由旬，中有蛇馬羊；西方海中有白銀山，高二十由旬，中有猴鷄犬。北方海中有黃金山，高六由旬，中有猪鼠牛所住之窟（經各有窟名）。東方樹神，南方火神，西方風神，北方水神。一一方各有二羅剎女及五百眷屬，隨其方命，各自供養其方三神。其窟皆云『是菩薩住處』，一一獸皆云『修聲聞慈』。晝夜常行閻浮提內，人皆恭敬，已曾於過去佛所發願。一獸每一日一夜遍閻浮提，餘十一獸安住修慈。從七月一日鼠為其首，二日牛乃至十三日還從鼠起。是故此土多有畜獸能行教化，故他方恭敬。」經云「若此佛四部弟子欲得大智大定大神通，欲受一切所有典籍，增進善法，應作白土山，方廣七尺、高一丈二尺，種種香泥以金薄薄之。四面二丈，散薝蔔華，以銅器盛種種非時漿，安置四面。清淨持戒，日三洗浴，敬信三寶。去山三丈正東立，誦如是呪（云云）。經十五日，當於山上見初月像。即知已見十二時獸，見已所有願求隨意即得。」此十二獸，或時作鬼鳥等像，行閻浮提教化同類。菩薩秖作人天等像，是未為難，為獸則難。此獸既云一日一夜行閻浮提，故知即是權化者耳。今下文言隨其時來惱行人者，乃是支流實行之輩。「若邪想」下，正明發相。「今欲」下，以時驗之。「此九屬東方木」等者，如東方九獸，但三為正，故以三正而對孟、仲、季。言「前後」者，孟者首也，正獸則在三中之後；仲者中也，正獸則在三獸之中；季者末也，正獸則居三中之初。餘之三方亦復如是，居初之後、居末之初，故云「傳作前後」。欲使九座均調、孟仲季等，是故傳作前後分之。餘五行法並但十二，唯六壬式中列三十六。準彼文者，已有三，謂蟬鱓蛇，今文云鯉，多恐字誤。又《列子》云「燕鼠伏翼」，今文云猫，仍恐彼誤。餘諸獸名，並與式同。「豺」者犬足，「貉」者應作貈（胡各切），《爾雅》云「雌者曰𧴎（乃老切）。」今江東呼為㹟㹬。「羭」字從豸。猰㺄類貙，虎爪、食人、迅走。「貙」（勅俱切）。若更開為一百八獸，但為時分猶寬，恐在時間不識，故更開為一百八也。隨其時分還以十二收之，隨其時來但稱十二獸名，或稱三十六名，其媚則去。故知鬼法懼人識名，識名尚不敢來，況復識形。故識其形名，不敢為非。次魔羅發者，初明破意及破方法。前塠愓時媚並波旬遠屬，今魔羅者皆波旬近屬，或天主自來最為難伏。「二善二惡」者，四弘為已善，諸行為未善。見思為已惡，無明為未惡。「大論云」下，引證。言「華箭」等者，《大論》「問曰：何名為魔？答：魔者破慧命、壞道法，是故名魔。諸外道輩云是欲主，引人生著，復名為華。從五根入，破壞五根，復名五箭。破佛法善法，故名魔羅。復次作世間結使因緣，亦魔王之力。為諸佛怨讐，破一切聖人，逆流人事，不喜涅槃法。」又云「是魔有三種事，能破行人，謂戲笑語言、歌舞邪視等，是從愛生；縛打鞭拷、斫刺破截等，是從瞋生；五熱灸身、自餓投巖等，是從癡生。此等即是三賊之流也。乃至貪染世間，皆是魔事。」又云「或作種種形恐怖菩薩，或作上妙五欲惱亂菩薩，或轉世間人心作大供養，貪供養故則失道法，或轉人心令惱行者，隨前人趣向因而惱之。」論文甚廣，隨要而記。「五根各一剎那」者，五根取塵必為魔羅之所得便。魔羅得便良由失念，失從於根，故曰五根各一剎那。故《婆沙》第九云「佛著衣持鉢入城乞食。波旬作是念：『當壞其道。』便作御車人類，把鞭覓牛，著弊壞衣、頭髮蓬亂，往至佛所，問佛：『見我牛不？』佛念是魔亂我，即語魔言：『惡魔！何處有牛？用是牛為？』天魔作是念：『沙門知我是魔。』即白佛言：『眼觸入處是我乘，乃至意觸入處是我乘。沙門何所之？』佛言：『我到彼無六觸處。汝所不到處，我當往彼。』」波旬意，以我如御者、六觸如乘，能御此乘運諸眾生至於三界。所以涅槃非其到處，故佛語言：「我到無六觸，及汝所不到處。」即涅槃也。故《大品》諸文，魔羅作惱不出六觸。故今文中外扇內惱不出六觸。天魔波旬尚以色等惱亂於況佛悠悠行人者耶？令云五觸，意即兼六，以從五根轉入意故即有法觸，故云「共壞」。根塵相對，即有十八。 > Next, in the detailed explanation, first, distinguishing sameness and difference means differentiating the distinctive characteristics by contrasting them with the previous four objects. In the text on the object of karma, this contrastive differentiation was omitted for brevity. From 'However, the four inversions' onward, it differentiates them from the four inversions. When the text states, 'The four inversions are simply the Māra of afflictions,' this is like the ten armies cited earlier in the object of afflictions; within these ten armies, the four inversions are fully present. Looking toward the four māras, although it is only affliction, because of affliction the latter three māras are generated. If the former ten armies are deployed by Māra, they also belong to the present object. Below 'If beyond the realms,' it distinguishes differences with reference to the realms. According to the text of the twentieth \[fascicle\] of the \*Mahāparinirvāṇa-sūtra\*, since impermanence and the other four are taken as the four māras beyond the realms, this is merely establishing the name of māra in a general manner, and is not the present object of māra. If for the time being we use the \*Mahāparinirvāṇa-sūtra\* to draw an analogy with this text, the afflictions within the realms are also considered the four inversions; contrasted with the remaining three—aggregates, death, and the devaputra—they together make seven māras. By analogy, beyond the realms also make seven. Internal and external combined make fourteen māras. Therefore, one must analyze the three māras of aggregates, death, and devaputra, internal and external. What is meant here by 'different' is simply that one must not match the four names of impermanence with the aggregates and so forth. If discussed individually, within the realms they are named the four of permanence and so forth, while beyond the realms they are named the four of impermanence and so forth. For these four māras, both names and essences are different; for the three—aggregates, death, and devaputra—internal and external, the essences are different while the names are the same; therefore, one must distinguish sameness and difference. The sixth \[fascicle\] of the \*Dazhidulun\* asks: 'Where does it say that the aggregates are māra?' The answer states: 'When the Buddha was at Mount Makuṭa, he taught Rādha: "Form is māra... up to consciousness is māra."' This is spoken provisionally based on within the realms. As for 'up to virtual awakening the three māras have already passed,' and so on, this is spoken from the pedagogical path of the \*Yingluo jing\*. If spoken from the real, when surpassed they are all surpassed together. As for 'there is no māra of the sixth heaven,' and so on, once one reaches virtual awakening, the three māras have already passed, and only a single portion of the death-māra remains. This is still according to the teaching, so before virtual awakening all four māras are complete. Question: Before that, there should only be the aggregates of afflictions and change-death; how could there be the devaputra-māra? Therefore the text explains: In reality there is no devaputra-māra of the sixth heaven; it is merely that the Red Samādhi is not yet exhausted, and within it the devaputra-māra is established conceptually, which is why it is called possessing all four māras. Thus we know that whenever names from within the realms extend beyond the realms, they are all conceptually established, and their essences cannot be the same. Therefore, the Red Samādhi contemplates existence in the Heaven of Freely Enjoying Transformations by Others; when it destroys that heavenly existence, the three delusions are not yet exhausted, and so it is generally named the devaputra-māra. The thirteenth \[fascicle\] of the \*Great Sūtra\* lists all twenty-five samādhis by name, and the fourth \[fascicle\] of the \*Xuan\[yi\]\* explains them in detail. Next, citing scriptural passages to distinguish sameness and difference: the fifty-eighth \[fascicle\] of the new translation \[of the \*Avataṃsaka-sūtra\*\], the 'Chapter on Leaving the World,' states: 'A bodhisattva-mahāsattva has ten kinds of māras: first, the aggregate-māra, because it gives rise to graspings; second, the affliction-māra, because it gives rise to defilements; third, the karma-māra, because it can obstruct; fourth, the mind-māra, because it gives rise to arrogance; fifth, the death-māra, because it abandons the place of birth; sixth, the heavenly māra, because of self-indulgence and conceit; seventh, the roots-of-goodness māra, because of constant grasping; eighth, the samādhi-māra, because of lingering attachment to its flavor; ninth, the good-friend māra, because of generating an attached mind; tenth, the awakening-dharma-knowledge māra, because of constantly failing to renounce it.' If we compare those ten with the present text, there are two senses: general and specific. In the general sense, each of the ten māras applies universally within and beyond the realms—namely, aggregates within the realms and aggregates beyond the realms, up to the awakening-dharma-knowledge of the two vehicles and the awakening-dharma-knowledge of the bodhisattvas of the distinctive teaching. In the specific discussion, six are only within the realms, while the rest apply to both within and beyond. Among the six within the realms, the first, fifth, and sixth are the three māras within the realms; the second, third, and fourth combine into the affliction-māra within the realms. The remaining four, which apply to both, are as explained in the general explanation above. Therefore, those identical to the four within the realms follow the specific explanation; if the names differ, they follow the general explanation, and the specific sense also becomes general. Thus, as explained before, although there are general and specific senses, they still do not exceed the four; the remaining four are subsumed within the affliction-māra; this means that within and beyond both have ten and each has four, just as in the previous text both have seven and each has four. That sūtra also has ten kinds of demonic karma and ten methods of leaving māra; they are detailed in that sūtra and cannot be cited exhaustively here. Furthermore, the passages of the thirteenth \[fascicle\] of the \*Dapin\*, the 'Chapter on Māra-deeds,' are all subsumed under the devaputra-māra of the sixth heaven. The demonic marks in the sixty-seventh and sixty-eighth \[fascicles\] of the \*Dazhidulun\* are extremely extensive; how could they only manifest within samādhi? They disrupt practitioners even in all their activities. The sūtra states: 'Whether māras or subjects of māra, due to evil causes and conditions, they enter into human bodies and perturb people's minds. Or they cause copiers of sūtras to become exhausted, or worldly affairs of the state to arise. Or the copiers receive no offerings; or when reciting, teachers and disciples become discordant. Or when preaching in an assembly, someone comes and speaks of the Dharma teacher's faults, saying that the Dharma teacher cannot practice as taught, so why bother listening? Or they say: Although he can uphold the precepts, he is of dull faculties and does not understand the profound meaning, so what benefit is there in listening? Or they say: The Mahāyāna is a teaching of emptiness and extinction, lacking any path to be practiced. Or at times they act as an apparently devout and faithful śramaṇa, saying: The Perfection of Wisdom is empty; there are no such things as sin or merit, and there is no principle, etc.' As stated below under the manifestation of marks, 'causing one to fall into evil' is precisely this intention. Or they say that one may grasp nirvāṇa, which is 'causing one to fall into the two vehicles' under the manifestation of marks. It also says: Or the Dharma teacher does not accept the faithful offerings of the disciples; or the master is fond of giving while the disciples will not accept. The treatise explains: 'By principle, disciples should make offerings to the master; why does it say the master gives to the disciples? The disciples think: "The master does not even part with small things; how could he part with his life? Although he praises giving, it is deceit, which is called disharmony." Therefore the master must give to the disciples. The disciples again make offerings of the four requisites to the master. Because of few desires, the master is unwilling to accept them, and feeling ashamed, says: "It is like buying and selling, therefore I do not accept." Or the master has many acquaintances and no lacks, able to maintain the disciples. The disciples think to themselves: "People will say I covet the master's food and clothing, and for that reason receive the Dharma." Or they say their virtue is meager and cannot bear the master's giving. Although such thoughts are good, they do not accomplish the Perfection of Wisdom and are also māra-deeds.' These are precisely what was mentioned earlier in the manifestation of marks as 'causing one to fall into the good.' Although they do not manifest due to contemplation, perhaps they are also connected with past conditions. Or when practicing samādhi, master and disciple have the above occurrences; because they obstruct samādhi, one cannot fail to be aware of them. Since these are so, all practices are analogous, so I note them briefly to instruct later students. Next, in explaining the manifestation of marks, first, distinguishing the leader and subjects is clear. Next, in the unfolding explanation, the opening text is obvious. 'Twittering and murmuring' (\*jiu-ye\*): the \*Chuci\* says 'the insects cry \*jiu-ye\*,' and also says 'the \*jiu-jiu\* call of the luan-bird.' \*Ye\* means low speech; māra resembles that sound, hence it is said. Next, regarding time-glamours, first, distinguishing the provisional and real. 'The twelve hour-beasts of the \*Mahāsaṃnipāta\*': in the Five Phases they are called the twelve signs (\*xiao\*). \*Xiao\* means resemblance. These twelve deities resemble them. The twenty-fourth \[fascicle\] of the \*Mahāsaṃnipāta\* states: 'In the eastern sea there is a lapis lazuli mountain twenty yojanas high, in which there are the tiger, hare, and dragon; in the southern sea there is a crystal mountain twenty yojanas high, in which there are the snake, horse, and ram; in the western sea there is a silver mountain twenty yojanas high, in which there are the monkey, rooster, and dog. In the northern sea there is a gold mountain six yojanas high, in which are caves where the boar, rat, and ox dwell (the sūtra gives names for each cave). The eastern is the tree deity, the southern is the fire deity, the western is the wind deity, and the northern is the water deity. In each direction there are two rākṣasīs and five hundred retinue members who, following the commands of that direction, individually make offerings to the three deities of that direction. Their caves are all said to be "the dwelling places of bodhisattvas," and every single beast is said to "cultivate the loving-kindness of a śrāvaka." Day and night they constantly traverse Jambudvīpa, and people all respect them; they have already made vows in the presence of past Buddhas. Each beast traverses Jambudvīpa for one day and one night, while the remaining eleven beasts dwell peacefully cultivating loving-kindness. From the first day of the seventh month, the rat is the head, the second day the ox, up to the thirteenth day, when it begins again from the rat. Therefore, in this land there are many animals capable of carrying out transformative teaching, so other directions revere them.' The sūtra states: 'If fourfold disciples of this Buddha wish to attain great wisdom, great samādhi, and great supernormal powers, wish to receive all scriptures and promote good dharmas, they should build a white-earth mound seven feet square and twelve feet high, smeared with various fragrant clays and gold leaf. Over twenty feet on the four sides, scatter campaka flowers, fill bronze vessels with various unseasonal drinks, and place them on the four sides. Purely uphold the precepts, bathe three times a day, and revere the Three Jewels with faith. Stand thirty feet from the mound facing due east and recite this mantra (and so forth). After fifteen days, one will see the likeness of a crescent moon upon the mound. One will know then that one has seen the twelve hour-beasts; having seen them, whatever one seeks or vows will be immediately attained as desired.' These twelve beasts at times take the forms of ghosts, birds, and the like, traversing Jambudvīpa to teach and transform their kind. For a bodhisattva to manifest merely in human or heavenly forms is not yet difficult; manifesting as a beast is difficult. Since these beasts are said to traverse Jambudvīpa in one day and one night, we know they are expedient transformations. In the text below, when it speaks of those who come in accordance with their hours to harass practitioners, they are the offshoots of real-acting cohorts. Below 'If perverse thoughts,' it directly explains the manifestation of marks. Below 'Now wishing,' it tests them by the hours. 'These nine belong to eastern wood,' and so forth: just as with the nine beasts of the east, only three are primary; thus the three primary ones correspond to the first, second, and third months. As for 'before and after': the first month is the beginning, so the primary beast is behind the three; the second month is the middle, so the primary beast is in the middle of the three beasts; the third month is the end, so the primary beast dwells at the head of the three. The other three directions are also like this, dwelling behind the beginning and at the head of the end; hence it is said that 'they are transmitted as before and after.' Wishing to balance the nine seats evenly among the first, second, and third months, they are transmitted as divided into before and after. The other methods of the Five Phases all have only twelve; only the Liuren system lists thirty-six. According to that text, there are already three—namely cicada, eel, and snake; the present text says carp, which is very likely a textual error. Also \*Liezi\* says 'swallow, bat, and pipistrelle'; the present text says cat, which again may be its error. The names of the other beasts all agree with the astrological charts. The jackal (\*chai\*) has dog feet; the badger (\*hao\*) should be written \*he\* (hu-ge cut); the \*Erya\* says 'the female is called \*lao\* (nai-lao cut).' Today in Jiangdong it is called \*ba-zha\*. The character \*yu\* has the radical \*zhi\*. The \*yayu\* resembles a \*chu\*, with tiger claws, man-eating, and running swiftly. \*Chu\* (chi-ju cut). If further expanded into one hundred and eight beasts, it is merely because the time intervals are still broad; fearing one might not recognize them during the time, they are further expanded into one hundred and eight. Subsuming them again under the twelve according to their time divisions, when they arrive according to their hours, one simply calls the names of the twelve beasts or calls the thirty-six names, and their glamour will depart. Thus we know that the ghostly law fears people recognizing their names; if they dare not come even when their names are known, how much less when their forms are known! Therefore, knowing their forms and names, they dare not do wrong. Next, the manifestation of Māra: first, it explains the intention to destroy and the method of destruction. The previous \*duti\* and time-glamours were distant cohorts of Pāpīyas; now the māras are all close cohorts of Pāpīyas, or the heavenly lord himself comes, which is the most difficult to subdue. 'Two goods and two evils': the four universal vows are goods already achieved, and the various practices are goods not yet achieved. Views and attachments are evils already present, and ignorance is evil not yet present. Below 'The \*Dazhidulun\* says,' citations are provided as evidence. Regarding 'flower-arrows' and so on, the \*Dazhidulun\* asks: 'What is called māra?' The answer states: 'Māra destroys the life of wisdom and ruins the methods of the path; therefore he is called māra. Non-Buddhists call him the Lord of Desire; leading people to give rise to attachment, he is also called flower. Entering through the five senses and destroying the five senses, they are also called the five arrows. Because he destroys the Buddha-Dharma and good dharmas, he is called Māra. Furthermore, creating the causes and conditions for worldly fetters is also the power of the Demon King. He is the enemy of all Buddhas, destroys all noble ones, opposes the current of human affairs, and dislikes the Dharma of nirvāṇa.' It also states: 'This māra has three kinds of deeds that can destroy a practitioner: laughter and speech, singing, dancing, and lewd glances, etc., which arise from passion; binding, beating, whipping, stabbing, and cutting, etc., which arise from anger; scorching the body with five fires, starving oneself, and casting oneself from cliffs, etc., which arise from delusion. These are the cohorts of the three thieves. Up to covetous defilement with the world, all are māra-deeds.' It also states: 'Or he assumes various forms to frighten the bodhisattva; or he creates superior and wondrous five desires to harass the bodhisattva; or he changes the minds of worldly people to make great offerings, and because of coveting offerings they lose the Dharma of the path; or he turns people's minds to harass the practitioner, harassing him according to what the other person pursues.' The text of the treatise is extremely extensive; I note it according to what is essential. 'Each kṣaṇa of the five senses': when the five senses grasp sense-objects, Māra will inevitably gain an advantage. Māra gaining an advantage is truly due to losing mindfulness; the loss proceeds from the senses, hence it is said 'each kṣaṇa of the five senses.' Thus the ninth \[fascicle\] of the \*Vibhāṣā\* states: 'The Buddha put on his robe, took his bowl, and entered the city to beg for food. Pāpīyas thought: "I should ruin his path." He then transformed into a charioteer holding a whip searching for an ox, wearing ragged and worn clothes with disheveled hair, went to the Buddha's place, and asked the Buddha: "Have you seen my ox?" The Buddha reflected that this was Māra troubling him, and immediately said to Māra: "Evil Māra! Where is there an ox? What would you do with an ox?" The heavenly māra thought: "The śramaṇa knows I am Māra." He immediately said to the Buddha: "The entry-place of eye-contact is my vehicle, up to the entry-place of mind-contact is my vehicle. Where is the śramaṇa going?" The Buddha said: "I go to that place without the six contacts. Where you cannot reach, there I shall go."' Pāpīyas's intention was that I am like the driver and the six contacts are like the vehicle, capable of driving this vehicle to transport all sentient beings into the three realms. Thus nirvāṇa is not where he can reach, so the Buddha told him: 'I go to where there are no six contacts, and where you cannot reach,' which is nirvāṇa. Therefore, throughout the passages of the \*Dapin\*, Māra's harassment does not exceed the six contacts. Thus in the present text, stirring up externally and troubling internally do not exceed the six contacts. If the heavenly māra Pāpīyas even harassed the Buddha with form and so forth, how much more so ordinary practitioners? The present mention of five contacts intends to encompass the six, because proceeding from the five senses into the mind, there is mental contact; hence it says 'destroy together.' When sense-bases and sense-objects confront each other, there are the eighteen \[elements\]. > — English (machine translation) (machine translation) - [Previous: 8.48](https://indike.org/pramana/in.bauddha.taisho.1912.8.48) - [Next: 8.50](https://indike.org/pramana/in.bauddha.taisho.1912.8.50) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1912.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.8.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.49](https://indike.org/pramana/in.bauddha.taisho.1912.8.49) · Pramāṇa