四明尊者教行錄 5.54

5.54

答曰：佛之與魔相去幾何？邪之與正有何欠剩？良由本理具魔佛性，不二而一、二而不二，隨緣發現，成佛成魔。性既本融，修豈能異？故圓實教稱性而談，魔界如、佛界如，一如無二如，故得云魔外無佛、佛外無魔，亦是一魔一切魔、一佛一切佛，俱稱法界，皆一體遍周故；悉得稱王，皆諸法朝會故。若於魔佛起勝劣心，自是邪思，殊非正觀。然魔法本妙，如富豪家滿中七寶。而凡夫生盲，轉動罣礙，為寶所傷；二乘熱病，見是鬼虎龍蛇，怖故逃避；漸修菩薩，猶如夜視，見不了了。唯圓頓行者，從初決定，見是七寶，而自在用唯佛無礙，故魔是法界、魔是法王。博地，唯理性是；初學，但名字是；五品位，觀行是；十信位，相似是；法身菩薩，分證是；唯妙覺如來，究竟是。以此位方窮魔法事理邊底具足，能於魔界統攝自在，即魔王義成就也。應知波旬稱魔王者，有名無實，以乖統攝自在之能。故《涅槃》云：世諦但有名無實義，第一義諦有名有實義。若然者，《梵網》、《法華》真實魔王所說，更何所疑。以魔王與覺者一體異名，如帝釋一身既具千德，遂有千名，豈因陀羅說異憍尸迦說耶？今云魔王說者，非獨不異佛說，而能深顯圓宗。何者？以圓不自圓，乃偏邪諸法一一皆圓也。《法華》決了聲聞之法，是諸經之王，豈不決了魔外為王耶？但魔外易開，諸大乘已說聲聞難開，故《法華》隨難別指耳。如《華嚴》勝熱婆羅門投火化人，則全用外道之行。和須蜜多女染欲攝生，則全用魔羅之法。若非深住魔外法界，安能令無量人得證三昧？乃是行於非道通達佛道也。況今燒身臂指，正助合行；捨身命財，財法兼濟。則一切法趣苦行，為法界故。教主既與魔佛體一，法門則邪正本融，乃名具足尸羅。所謂體內方便、魔說之意，豈不然乎？如是聞魔不驚，於佛離著，乃是粗研三觀之功也。前書云：立一切行，以此觀導達之，其有由矣。

He answered: How far apart are Buddha and Māra? What deficiency or excess is there between the perverse and the orthodox? It is genuinely because the fundamental principle is endowed with both Māra-nature and Buddha-nature; they are one without being two, two without being not-two, manifesting according to conditions as becoming a Buddha or becoming a Māra. Since the nature is fundamentally interfused, how could the cultivation differ? Therefore, the perfect and real teaching speaks in accord with the nature: the realm of Māra is Thusness, and the realm of Buddha is Thusness; the one Thusness has no second Thusness. Hence one can say that outside of Māra there is no Buddha, and outside of Buddha there is no Māra; it is also that one Māra is all Māras, and one Buddha is all Buddhas. Both are called the dharma-realm, because both pervade universally as one substance; all may be called king, because all dharmas assemble before them. If one gives rise to notions of superiority and inferiority regarding Māra and Buddha, this is naturally perverse thought, by no means correct contemplation. Now, the phenomena of Māra are fundamentally wonderful, like the house of a wealthy man filled with the seven treasures. Yet ordinary persons, born blind, are impeded when moving about and are injured by the treasures; those of the two vehicles, suffering from fever, see them as ghosts, tigers, dragons, and snakes, and flee out of fear; gradual-practice bodhisattvas, like those seeing in the night, do not see them clearly. Only practitioners of the perfect and sudden, from the very beginning with determination, see that these are the seven treasures, and their unimpeded, sovereign use belongs solely to the Buddha; therefore Māra is the dharma-realm, and Māra is the Dharma King. On the level of the ordinary world, it is so only in principle; for beginners, it is so only in name; at the rank of the five grades, it is so in contemplative practice; at the rank of the ten faiths, it is so in resemblance; for bodhisattvas of the Dharma-body, it is so in partial realization; only the Tathāgata of wondrous enlightenment is so ultimately. Because this rank alone exhausts the phenomena and principle of the Māra-dharma down to their ultimate limits and is fully endowed with them, being able to exercise sovereign control within the realm of Māra, the meaning of 'Māra king' is accomplished. One should know that Pāpīyas being called 'Māra king' possesses the name without the reality, for he lacks the ability of sovereign control. Hence the *Mahāparinirvāṇa Sūtra* says: 'Conventional truth has only names without real meaning; ultimate truth has both names and real meaning.' If this is so, that the *Brahmajāla* and *Saddharmapuṇḍarīka* were truly spoken by the Māra king—what further doubt could there be? Because the Māra king and the Awakened One are one substance with different names, just as the single body of Śakra, being endowed with a thousand virtues, consequently has a thousand names: how could Indra's preaching differ from Kauśika's preaching? Now to say that it was spoken by the Māra king not only does not differ from the Buddha's preaching, but also profoundly reveals the perfect tradition. Why is this? Because the perfect is not self-perfect; rather, the biased and perverse dharmas are each and every one of them perfect. The *Saddharmapuṇḍarīka* resolves the dharma of the śrāvakas and is the king of all sūtras; how could it not resolve that Māras and outsiders are the king? It is only that Māras and outsiders are easy to open up, while the Mahāyāna scriptures had already stated that śrāvakas are difficult to open up; thus the *Saddharmapuṇḍarīka*, following the difficulty, specifically pointed them out. For instance, in the *Gaṇḍavyūha*, the brāhmaṇa Jayoṣmāyatana cast himself into the fire to transform people, which completely employed the practice of an outsider. The woman Vasumitrā used sexual desire to gather living beings, which completely employed the methods of Māra. If they did not deeply abide in the dharma-realm of Māras and outsiders, how could they have enabled immeasurable people to attain realization of samādhi? This is indeed 'practicing the non-way to penetrate the Buddha-way.' Furthermore, now burning the body, arms, or fingers combines the primary and auxiliary practices; relinquishing the body, life, and wealth assists both materially and doctrinally. Thus all dharmas tend toward ascetic practice, because of being the dharma-realm. Since the Lord of the Teaching is of one substance with both Māra and Buddha, the Dharma-doors fundamentally interfuse the perverse and the orthodox; this is called possessing the complete śīla. What is termed 'expedients within the substance' and the meaning of 'spoken by Māra'—how could it not be so? To hear of Māra without alarm and to be free of attachment to the Buddha like this is indeed the efficacy of having roughly examined the threefold contemplation. The previous letter stated: 'Establishing all practices, guide and accomplish them by means of this contemplation.' This has good reason.