[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) › 8.53 # 止觀輔行傳弘決 8.53 止觀輔行傳弘決 8.53 - **Language:** Classical Chinese ### [8.53](https://indike.org/pramana/in.bauddha.taisho.1912.8.53) 次不思議境中，言「一魔一切佛」等者，魔既即理，故一魔即一切佛。「如此」下，明妙觀功能。言「治魔顯理」者，降魔是道場，即是治於魔糠顯於理米。「魔為侍者」者，夫為侍者，隨順人意，故觀魔界隨順實相。「緣修不能寂照」等者，即《淨名》中持世菩薩住於靜室。天魔波旬從萬二千天女狀如帝釋，鼓樂絃歌至持世所。持世謂是釋提桓因，而慰之言：「善來！憍尸迦。」次復責言：「雖福應有，不當自恣。當觀五欲無常，以求善本。」魔言：「受是萬二千天女，可備掃灑。」意以聞法用申供養，因茲作惱壞菩薩心。持世未曉，故但答言：「無以此非法之物，邀我沙門釋子等。」時維摩詰為調魔屬，訶持世言：「是為魔來，非帝釋也。」時維摩詰即語魔言：「可以此女與我，如我應受。」大士意言，我是俗流正應受之，彼出家之人非所應也。今文便釋經意云，持世但是別教菩薩，緣修出觀，不覺魔嬈。淨名是圓教菩薩，真修寂照，觀無出入，故斥持世不能寂照，為魔所謀。 > Next, within the inconceivable object, where it says "one māra is all buddhas" and so forth: since māra is identical to principle, one māra is identical to all buddhas. Below "Like this...", the efficacy of the wondrous contemplation is explained. As for "curing māra to reveal the principle": subduing māra is the bodhimaṇḍa, which is curing the chaff of māra to reveal the grain of principle. As for "māras serve as attendants": attendants follow the will of a person, so one contemplates that the realm of māras accords with the true mark. Regarding "conditioning cultivation cannot remain quiet and illuminated" and so forth: this refers to the passage in \*Vimalakīrti\* where Bodhisattva Dhāraṇīṃdhara stayed in a quiet room. The heavenly māra Pāpīyas, accompanied by twelve thousand heavenly maidens, appeared like Śakra Devendra, playing musical instruments and singing songs, and came to Dhāraṇīṃdhara's place. Dhāraṇīṃdhara thought he was Śakro Devānām Indra and comforted him, saying, "Welcome, Kauśika!" Then he admonished him, saying, "Although you have blessings that deserve this, you should not indulge yourself. You should contemplate the five desires as impermanent in order to seek the root of goodness." Māra said, "Accept these twelve thousand heavenly maidens; they can be employed for sweeping and sprinkling." His intention was to use hearing the Dharma to make an offering, thereby causing distress and corrupting the bodhisattva's mind. Dhāraṇīṃdhara had not yet understood, so he merely replied, "Do not present these improper things to entice us, the śramaṇas and sons of the Śākya clan." At that time, Vimalakīrti, in order to tame māra's retinue, reproved Dhāraṇīṃdhara, saying, "This is māra who has come, not Śakra." Vimalakīrti then said to māra, "You may give these maidens to me; someone like me ought to accept them." The Great Being meant, "I am of the secular stream and properly ought to receive them; that renunciant is not one who should." Now the text explains the meaning of the sūtra, saying that Dhāraṇīṃdhara was merely a bodhisattva of the distinctive teaching: relying on conditioning cultivation, he emerged from contemplation and did not perceive the harassment of māra. Vimalakīrti was a bodhisattva of the perfect teaching: in true cultivation he remained quiet and illuminated, his contemplation having no entering or exiting; therefore he rebuked Dhāraṇīṃdhara for being unable to remain quiet and illuminated and for being deceived by māra. > — English (machine translation) (machine translation) - [Previous: 8.52](https://indike.org/pramana/in.bauddha.taisho.1912.8.52) - [Next: 8.54](https://indike.org/pramana/in.bauddha.taisho.1912.8.54) - [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.8.53) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.602) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.53](https://indike.org/pramana/in.bauddha.taisho.1912.8.53) · Pramāṇa