大乘起信論廣釋卷第三．四．五 5.85

5.85

論。以是義故至是諸業障　釋曰。上辨魔事。此顯對治。行者常應觀察等者。此初勸觀不墮邪網。謂修行者。初學是法自內善微業障尤重故。或外魔現法利相□□行者令墮其中。若在定中見如是相。當於觀察樂苦。今其□離□心却墮邪網。當勤正念不取等者。此後示其□障之法。謂有如前□□□時但自修習。本所修行常無動念。名勤正念。住正念故發生知惠了法。即心更何所取。知心即如受何能著。是故名為不取不著。既無取著。不應棄捨。所以然者。所現諸相有二種故。一隨業障諸魔鬼等者令退墮所現邪相。二由善根諸佛菩薩者令色趣所現正相。若有取著既墮邪網。若作棄捨恐無色趣。是故但應平等定住。由於前境不取捨故。非但能滅業障。所現兼亦顯發善根正相故。心取著我正成邪。若不取著。因邪顯正。故智度論斷此義云。若分別境相即是魔羅網。不動不分別是則為法印。由不著故業障所起所有邪相無不遠離。故言遠離是諸業障。故新論云。是故唯應審諦觀察。當作是念。此皆以我善根微薄業障厚重為魔鬼等之所迷惑。如是知已念彼一切皆唯是心。如是思惟。剎那即滅遠離諸相。理實於相不取不捨。其所現相有滅不滅。而新舊論說有異者。各依一相亦不相違。而有於此說。以三法辨其邪正。以定研磨依本修。謂知慧觀察配釋此文。恐非切要。煩而不取。知者當知。

Treatise: "For this reason... [down to] ...all these karmic obstacles." Commentary: Above, the demonic occurrences were explained; here, the counteractions are revealed. "The practitioner should always contemplate..." and so forth: this first encourages contemplation so as not to fall into the heterodox net. It means that when practitioners initially learn this teaching, their internal goodness is slight and their karmic obstacles are exceptionally heavy; therefore, external māras may manifest marks of Dharmic benefit [...] to practitioners, causing them to fall into them. If one sees such marks while in concentration, one should contemplate pleasure and suffering, causing one's [...] to depart [...] mind and conversely fall into the heterodox net. "One should diligently maintain correct mindfulness, neither grasping..." and so forth: this subsequently indicates the method for [clearing] obstacles. It means that when such [demonic states] occur as before, one simply cultivates by oneself, constantly without active thoughts in what was originally cultivated; this is called "diligently maintaining correct mindfulness." By abiding in correct mindfulness, wisdom arises and one understands that phenomena are just mind—what more is there to grasp? Knowing that the mind is just suchness, how could any experience cause attachment? Therefore, it is called "neither grasping nor attaching." Since there is neither grasping nor attachment, one should not cast them aside. Why is this so? Because the manifested marks are of two kinds: first, heterodox marks manifested according to karmic obstacles by various māras and ghosts to cause one to regress and fall; second, correct marks manifested through roots of goodness by Buddhas and bodhisattvas to guide one forward. If one has grasping and attachment, one falls into the heterodox net; if one casts them aside, one fears having no guidance forward. Therefore, one should simply abide in equanimity and concentration. Because one neither grasps nor casts aside the objective realm before oneself, not only can one extinguish karmic obstacles, but the manifestations also reveal and bring forth the correct marks of the roots of goodness. If the mind grasps and attaches, what is correct becomes heterodox; if one does not grasp or attach, the heterodox reveals the correct. Therefore, the *Mahāprajñāpāramitopadeśa* determines this meaning, saying: "If one discriminates objective marks, that is Māra's net; being unmoving and without discrimination, that is the Dharma seal." Because of non-attachment, all heterodox marks arisen from karmic obstacles are without exception left far behind; hence it says "leave far behind all these karmic obstacles." Therefore, the new treatise says: "For this reason, one should only carefully and accurately contemplate, forming this thought: 'All these are because my roots of goodness are slight and flimsy and my karmic obstacles are heavy and thick, so that I am deluded and confused by māras and ghosts.' Having known this, one should be mindful that all of them are only mind. Reflecting in this way, they are extinguished in an instant and one leaves all marks far behind." In principle and in reality, one neither grasps nor casts aside marks; whether the manifested marks cease or do not cease differs between the new and old treatises, but each relies on one aspect and they do not contradict each other. Now, some explain this by using three dharmas to distinguish heterodox from correct: using concentration to grind and polish based on the fundamental cultivation, and assigning wisdom's contemplation to interpret this passage. I fear this is not essential, being cumbersome, and do not adopt it. The knowledgeable should be aware of this.