止觀輔行傳弘決 8.50

8.50

「復次」下，廣釋外來。初令墮惡、次令墮善。若本是出世高士，得作此說。若本是散善之人，元是魔屬，何所論墮？如此之人若廢善法，却成魔事。次令墮二乘中，言「行當」者，指示也。次「令墮無方便空」等者，惡空假也。不先觀於緣生四句，不了諸法皆無自性，不解諸法性空相空，雖生空解不損煩惱，名無方便空。若不為菩提、無大悲心，雖云化物，但增生死，如是名為偏事邪假。尚不及三藏菩薩之假，況餘教耶？乃至亦能令人入於三藏之假，如為阿難亦似別教，但非從空，故云偏耳。「阿難」下，舉深況淺。阿難，如來臨涅槃時，在娑羅林外，為六萬四千億魔之所惱亂。佛問諸大眾：「阿難今者為在何許？」答曰：「今在娑羅林外十二由旬，為六萬四千億魔之所惱亂。諸魔皆自變形為如來像，或說諸法從因緣生、或說不從因緣而生，或說從緣生者皆是無常、或說是常，或說陰入是實、或說是虛假。或說十二因緣有四種、或說如幻化，或說因聞因思因修，或說不淨觀、出入息、四念處、四善根、三空門、無學、初地乃至十住、十二部經、三十七品、現十八變八相成道。阿難念言：『如是等相昔所未見，誰之所作？將非如來作耶？』欲起欲語都不從意，魔入骨故。復自念言：『佛於今者所說不同，我於今者為受誰語？』阿難今者極大苦惱。」佛令文殊以呪術力破壞諸魔。然諸魔所說，唯不能說圓頓法門，以圓頓法非其境界故也。言「笈多」者，於魔突羅國半月說法，所謂施論、戒論、生天之論，欲為不淨，出要第一。魔王波旬便生愁惱，而作是念：「憂波毱多作大集會，必當教令出我境界。我今當往壞其眾意。」於說法處，雨真金華、瓔珞華等，化作白象七寶莊嚴，化為七人端正殊特，舉會觀察無聽法者。於三日中演說深法，無有一人得道果者。魔王歡喜深自慶幸。毱多即入三昧觀之，誰之所作？即知波旬魔王所作。復以瓔珞著尊者頂上，知已便作是念：「惡妬弊魔壞亂正法，如來何故而不調伏？」即觀佛心，知佛令已而調伏之，即以三屍蛇人狗等化為瓔珞，感魔令至而謂之曰：「汝與我鬘，深感厚施。令還以此用酬贈汝。」魔大歡喜舒頸受之。至其頸上，還見死屍蟲蛆欲出。魔見是已深生厭惡，語毱多言：「汝今云何以此死屍而繫我頸？」答曰：「比丘不應以華鬘莊嚴，汝先何以為我著之？今為汝著正得其宜。」魔以神力，欲去不得。此屍在頸，如須彌山不可動轉。踊身虛空，請求諸天為脫此屍。諸天皆言：「此是大聖之所為作，非我庸下之所能脫。」詣梵王所求為脫之，梵王言：「十力弟子所作，我不能脫。假使劫風旋嵐所吹，亦不能動。如因地倒，還從地起。若能歸依優波毱多，容有得脫。」魔受梵王教，至毱多所，深生敬重五體投地白言：「大德！佛初成道，我率官屬而逼惱之，未曾一言而見輕辱。汝阿羅漢，少慈悲力，於人天前見陵毀我。」毱多言：「汝大愚癡無有智慧，以聲聞人用比如來，欲以芥子比須彌山、螢燭之光齊輝日月。我今陜劣，故相毀辱。又如來使我調伏於汝，汝因斯故，有善心生，不墮惡道。」魔聞歡喜生希有心：「今可為我除此三屍。」尊者答言：「汝於正法莫作惱害，然後乃當為汝脫之。」魔言受教，乃至令為現如來相等（云云）。「寧免自他三十六箭」者，一根有三，三五十五，轉入意地又有三箭，故成十八。魔自作惱名之為自，扇動檀越名之為他，自他各有一十八箭，故三十六。「若知」下，正約理調。違實際故見魔異佛，若入實際魔佛不二，魔不為違、佛亦無順。「大經」下，引證。小乘斷惑，故說調魔，如毱多等。大乘體法，魔為法界。如《楞嚴》中說三昧時，魔欲為惱，自見被縛，無人調之。又小乘人既未能破，但名為伏。大乘之人無魔可調，乃名為斷。

Below 'Furthermore', the text extensively explains [demons] coming from without. First, they cause one to fall into evil; next, they cause one to fall into good. If one were originally an eminent practitioner who transcends the world, this explanation could be made. If one were originally a person of scattered good, one would fundamentally belong to the demonic retinue, so what falling could be spoken of? If such a person abandons good dharmas, that conversely becomes demonic activity. Next, regarding causing one to fall into the two vehicles, the phrase 'the practice should' is an indication. Next, 'causing one to fall into emptiness without expedient means' and so forth refers to bad emptiness and provisionality. If one does not first contemplate the four propositions of conditioned arising, does not comprehend that all dharmas lack inherent nature, and does not understand the emptiness of nature and emptiness of marks of all dharmas, then although an understanding of emptiness arises, it does not diminish defilements—this is called emptiness without expedient means. If it is not for awakening and lacks great compassion, then although it is spoken of as transforming beings, it merely increases birth-and-death; this is called a one-sided, phenomenal, perverted provisionality. It does not even equal the provisionality of a Tripiṭaka bodhisattva, how much less the other teachings? It can even cause a person to enter into the provisionality of the Tripiṭaka; as when [the demons] spoke to Ānanda, it was also similar to the distinctive teaching, but because it did not proceed from emptiness, it is termed one-sided. Below 'Ānanda', the profound is adduced to illustrate the shallow. When the Tathāgata was about to enter nirvāṇa, Ānanda was outside the śāla grove, where he was harassed and bewildered by sixty-four billion demons. The Buddha asked the great assembly: 'Where is Ānanda now?' They answered: 'He is now twelve yojanas outside the śāla grove, being harassed and bewildered by sixty-four billion demons. All the demons transformed their shapes into the likeness of the Tathāgata, and either preached that all dharmas arise from causes and conditions, or preached that they do not arise from causes and conditions; or preached that what arises from conditions is impermanent, or preached that it is permanent; or preached that the aggregates and sense-fields are real, or preached that they are illusory. Or they preached that the twelvefold conditioned arising has four kinds, or preached that it is like a phantom; or preached arising through hearing, reflection, and cultivation; or preached the contemplation of impurity, inhalation and exhalation, the four stations of mindfulness, the four roots of goodness, the three gates of emptiness, the non-learner stage, the first stage up to the ten abodes, the twelve divisions of scriptures, the thirty-seven aids to awakening, and manifesting the eighteen transformations and the eight aspects of achieving enlightenment. Ānanda thought: "Such marks as these have never been seen before. By whom are they produced? Could they not be produced by the Tathāgata?" He wished to rise and wished to speak, but none of it followed his will, because the demons had entered his bones. He further thought to himself: "What the Buddha speaks now is inconsistent. Whose words should I accept now?" Ānanda is now in extreme torment.' The Buddha commanded Mañjuśrī to use the power of spells to shatter the demons. However, among what the demons preached, the only thing they could not preach was the perfect and sudden dharma-gate, because the perfect and sudden dharma is not their domain. Regarding 'Gupta', he preached the Dharma for half a month in the kingdom of Mathurā, namely, discourses on giving, discourses on morality, discourses on rebirth in heaven, that desire is impure, and that departure is supreme. The demon king Māra-Pāpīyān then gave rise to grief and distress, and had this thought: 'Upagupta is holding a great assembly and will surely instruct them to depart from my realm. I should now go and corrupt the minds of his congregation.' At the place where the Dharma was preached, he rained down real gold flowers, necklace flowers, and the like; transformed into a white elephant adorned with the seven jewels; and transformed into seven persons of upright and extraordinary beauty, so that the entire assembly looked around and none listened to the Dharma. Over three days he expounded the profound Dharma, but not a single person attained the fruits of the path. The demon king rejoiced and deeply congratulated himself. Upagupta immediately entered samādhi to contemplate: Who had caused this? He immediately knew it was caused by Māra the demon king. Furthermore, [the demon] placed a necklace upon the venerable one's head. Having known this, [the venerable one] had this thought: 'The evil, jealous, vicious demon corrupts and disturbs the true Dharma; why did the Tathāgata not subdue him?' He immediately contemplated the Buddha's mind and knew that the Buddha had left it to him to subdue him. He then transformed three corpses—a snake, a human, and a dog—into a necklace. He induced the demon to approach and said to him: 'You gave me a garland; I am deeply grateful for your generous gift. In return, I will use this to present to you.' The demon was greatly delighted, stretched out his neck, and received it. When it reached his neck, he saw it turn back into dead corpses with worms and maggots about to crawl out. Seeing this, the demon gave rise to deep disgust and loathing, and said to Upagupta: 'Why have you now bound these dead corpses to my neck?' He answered: 'A monk should not be adorned with flower garlands; why did you place one upon me earlier? Placing this on you now is entirely fitting.' Using supernatural power, the demon wished to remove it, but could not. These corpses upon his neck were like Mount Sumeru, unmovable. Leaping into empty space, he pleaded with the gods to take off these corpses for him. The gods all said: 'This was done by a great sage; it is not something mediocre inferiors like us can remove.' He went to the place of the Brahmā king and begged him to remove it. The Brahmā king said: 'It was done by a disciple of the Ten-Powered One; I cannot remove it. Even if blown by the kalpa wind Vairambha, it could not be moved. Just as one who falls upon the ground must rise again from the ground, if you can take refuge in Upagupta, there may be a way to be freed.' The demon accepted the Brahmā king's instruction, went to Upagupta's place, gave rise to deep respect, threw his five limbs to the ground, and said: 'Great virtuous one! When the Buddha first attained enlightenment, I led my subordinates to press and harass him, yet I was never humiliated by a single word. You are an arhat, lacking the power of compassion, and have insulted and ruined me before humans and gods.' Upagupta said: 'You are greatly foolish and without wisdom, comparing a hearer (śrāvaka) to the Tathāgata, wanting to compare a mustard seed to Mount Sumeru, and the light of a glowworm or candle to the brilliance of the sun and moon. I am narrow and inferior, and therefore have humiliated you. Furthermore, the Tathāgata caused me to subdue you so that, on account of this, good thoughts would arise in you and you would not fall into evil destinies.' Hearing this, the demon was delighted and gave rise to an unprecedented mind: 'Now please remove these three corpses for me.' The venerable one answered: 'Do not cause harm to the true Dharma, and only then will I remove them for you.' The demon said he would accept the instruction, up to being made to manifest the Tathāgata's physical marks, and so forth (etc.). Regarding 'how could one avoid the thirty-six arrows of oneself and others?': there are three to each sense-root; three times five is fifteen; turning and entering the mental ground there are another three arrows, thus making eighteen. The demon creating distress himself is called 'self'; agitating donors is called 'other'. Self and other each have eighteen arrows, hence thirty-six. Below 'If one knows', it directly concerns subduing through principle. Because of violating the true limit, one sees the demon as different from the Buddha; if one enters the true limit, demon and Buddha are non-dual—the demon does not oppose, nor does the Buddha accommodate. Below 'The Great Scripture', it adduces proof. The small vehicle severs defilement, and therefore speaks of subduing demons, as in the case of Upagupta and others. The great vehicle embodies phenomena; the demon is the dharma-dhātu. Just as in the Śūraṅgama, when speaking of samādhi, the demon wished to cause distress, but saw himself bound with no one to subdue him. Furthermore, since persons of the small vehicle have not yet been able to refute [the demon], it is merely called subjugation. For persons of the great vehicle, there is no demon to be subdued, so it is indeed called severance.