止觀輔行傳弘決 8.6

8.6

今煩惱起，由魔為緣，以此十軍遮邏行人，不令出界，故即屬下魔境所攝。是故所起雖是煩惱，非煩惱攝，但名十軍。並由魔立，故曰魔軍。喻海等者，縱無前二，魔能擊動，「流」如習種、「風」如業力、「吸」如魔扇。吸者，內息也。水隨息入，故曰「吸水」。《大論》第七云「五百賈客入海采寶，值須摩竭魚王開口，船去甚疾。船師問樓上人：『何所見耶？』答言：『見三日及大白山，水流奔趣如入大坑。』船師云：『三日者，一是實日、二是魚目。白山是魚齒，水奔是入魚口。我曹了矣。』時船中人各稱所事，都無所驗。中有優婆塞語眾人言：『吾等當共稱佛名字，佛為無上救苦厄者。』眾人一心共稱南無佛。是魚先世曾受五戒得宿命智，聞佛名字即自悔責，魚便合口，眾人命存。」魔扇如摩竭吸水，重惑如水流奔趣，身口散善所不能制，如不可以力拒；唯寂照止觀能達，如專稱佛名。次總以火譬者，如文。「魔業」下，簡示境處。雖通列三，今唯觀集，次明治法。初明大小兩乘治法不同，次約四悉以判大小。初文先小、次大。初明小中，先略標列、次示闕文處所。將五門禪對治四分，唯闕治障道一，故指在下文，即業境中六蔽及障不障等是也。對治等五，具如助道記中，此但更加不轉一種。彼治六蔽、此對四分，句數多少，准說可知。

Now, the arising of afflictions has māra as its condition, using these ten armies to intercept and block practitioners, preventing them from escaping the realms; hence it is subsumed under the māra-object below. Therefore, although what arises is affliction, it is not subsumed under affliction, but is merely called the ten armies. Because they are all set up by māra, they are called māra's armies. As for the metaphor of the ocean and so forth: even if the previous two are absent, māra can stir them up: the "current" is like the habituated seeds, the "wind" is like karmic force, and "suction" is like māra's fanning. Suction is inhaling breath. Water enters along with the breath, hence it is called "sucking water." Fascicle Seven of the Dazhidulun states: "Five hundred merchants entered the ocean to gather gems, and encountered the king of timiṅgila fish opening its mouth; the boat moved extremely swiftly. The shipmaster asked the person in the tower: 'What do you see?' He replied: 'I see three suns and a great white mountain, the water rushing as if falling into a great pit.' The shipmaster said: 'As for the three suns, one is the real sun and two are the fish's eyes. The white mountain is the fish's teeth, and the rushing water is entering the fish's mouth. We are done for.' At that time, the people in the boat each invoked what they worshipped, but none had any efficacy. Among them, an upāsaka said to the assembly: 'We should together invoke the Buddha's name; the Buddha is the unsurpassed rescuer from suffering and distress.' The assembly with a single mind together recited 'Namo Buddhāya.' In a previous life, this fish had once received the five precepts and attained knowledge of past lives; upon hearing the Buddha's name, it immediately repented, and the fish closed its mouth, so the lives of the people were preserved." Māra's fanning is like the timiṅgila sucking water; heavy delusions are like the rushing current; the scattered good deeds of body and speech cannot restrain it, just as it cannot be resisted by force; only calming and contemplation of quiescence and illumination can reach across, just as single-mindedly invoking the Buddha's name. Next, the overall metaphor of fire is as in the text. From "Demonic karma" below, it differentiates and indicates the locus of the object. Although three are comprehensively listed, here it only contemplates accumulation. Next, it clarifies the methods of cure. First, it clarifies that the methods of cure in the two vehicles, the Great and the Small, are different; next, it evaluates the Great and Small according to the four siddhāntas. In the first text, first the Small, then the Great. In first clarifying the Small, it first briefly marks and lists them, and next indicates the location of the missing text. Matching the five gates of dhyāna as antidotes to the four shares, only the one curing obstacles to the path is missing; hence it points to the text below, which is the six hindrances and hindering versus non-hindering in the karma-object. The five, including antidotes and so forth, are fully as in the Notes on the Aids to the Path; this merely adds the single type of "non-turning." That cures the six hindrances, while this addresses the four shares; the number of phrases can be known by inference from the explanation.