仁王護國般若波羅蜜多經疏 1.108

1.108

解曰：梵云魔羅，此云害者，害人善品故名魔怨。魔別不同，有其四種。如《佛地論》第一云「煩惱、蘊、死及以天魔。煩惱魔者，謂一百二十八煩惱并隨煩惱。蘊魔者，謂五取蘊。死魔者，謂有漏內法諸無常相。天魔者，謂欲界第六自在天子。如是四種皆能損害諸善法故。四中初一是生死因，後一天魔是生死緣，蘊死二魔是生死果，異熟士用自相害故。」言摧伏者，如《智度論》二十五云「是諸菩薩得菩薩道破煩惱魔，即真見道分別二障，魔怨破也。得法身故能破蘊魔，得法身道能破死魔。」然於初地法身及道亦能少分破蘊；死魔，成佛初心方能永破。故《佛地》云「由是四魔，生諸怖畏。如來永離四種魔故。」不動三昧能破天魔，今第八地名為不動，初入此地則破天魔，故說此地永摧伏矣。雙照二諦者，於真俗境智俱雙照，下廣明也。次第九地，其義者何？

Explanation: The Sanskrit is Māra, translated here as 'destroyer'; because it destroys people's wholesome qualities, it is called the enemy Māra. There are distinctions among Māras, of which there are four kinds. As Fascicle 1 of the Buddhabhūmisūtra-śāstra states: 'The affliction Māra, the skandha Māra, the death Māra, and the deity Māra. The affliction Māra refers to the one hundred and twenty-eight afflictions together with secondary afflictions. The skandha Māra refers to the five appropriated aggregates. The death Māra refers to all impermanent characteristics of uncontaminated internal dharmas. The deity Māra refers to the son of heaven of Paranirmitavaśavartin, the sixth heaven of the desire realm. These four kinds can all harm wholesome dharmas. Among the four, the first is the cause of saṃsāra; the last, the deity Māra, is a condition of saṃsāra; the two Māras of skandhas and death are the fruits of saṃsāra, because vipāka and puruṣakāra harm one's own nature.' Regarding 'subduing': as the Mahāprajñāpāramitopadeśa (vol. 25) says: 'When these bodhisattvas attain the bodhisattva path, they destroy the affliction Māra; that is, on the true path of seeing, they destroy the enemy Māra of the two conceptually constructed obstructions. By attaining the dharmakāya, they are able to destroy the skandha Māra; by attaining the path of the dharmakāya, they are able to destroy the death Māra.' However, on the first bhūmi, through the dharmakāya and the path, they can also partially destroy the skandha and death Māras, but it is only in the initial mind of achieving buddhahood that they can forever destroy them. Therefore the Buddhabhūmi says: 'Due to these four Māras, various fears arise. It is because the Tathāgata has forever transcended the four kinds of Māras.' The immovable samādhi can destroy the deity Māra. Now the eighth bhūmi is named 'Immovable'; upon first entering this bhūmi, one destroys the deity Māra; therefore it is said that this bhūmi forever subdues them. Regarding 'doubly illuminating the two truths': with respect to both the ultimate and conventional objects and cognitions, both are doubly illuminated, which will be elaborated below. Next, the ninth bhūmi: what is its meaning?