止觀輔行傳弘決 8.53

8.53

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.