大般涅槃經集解 17.5

17.5

案僧亮曰：持魔經律，是謂依人不依法也。若具四顛倒，即四魔也。僧宗曰：四魔者，魔經、魔律、魔師及魔弟子也。魔以二事亂法，一以形亂、二以說亂。今先明形亂，次明說亂。就說亂中，略有二：一者亂經、二者亂律。亂經亂律各有兩重，初略、後廣也。就略亂經中，承佛偏教執為了義；就略律中，初明一往違反律教。就廣亂經中，文句再出，不必從教，正自推度，生此邪解，非功德之人；後明比丘答王有性得罪，亦名亂經也。就廣亂律中，可分為七，至彼更分也。寶亮曰：此中辨邪，有二段：一者天魔亂道、二者人作魔以亂正也。

Sengliang comments: Upholding māra's sutras and vinayas is what is called relying on persons and not relying on the Dharma. If one is complete in the four inversions, they are the four māras. Sengzong says: The four māras are māra-sutras, māra-vinayas, māra-teachers, and māra-disciples. Māras disrupt the Dharma through two matters: first, disrupting by bodily form; second, disrupting by exposition. Here, bodily disruption is clarified first, followed by disruption through exposition. Within disruption through exposition, in brief there are two: first, disrupting the sutras; second, disrupting the vinaya. Disrupting the sutras and disrupting the vinaya each have two levels: first brief, then extensive. Within the brief disruption of sutras, adhering to the Buddha's partial teaching and grasping it as definitive meaning; within the brief vinaya, first clarifying the outright violation of the vinaya teachings. Within the extensive disruption of sutras, the textual phrasing appears again, not necessarily following the teachings, but simply presuming for oneself to generate this heterodox understanding, not being a person of merit; later it clarifies that the monk answering the king about the nature incurs an offense, which is also called disrupting the sutras. Within the extensive disruption of the vinaya, it can be divided into seven, which will be further divided there. Baoliang says: Within distinguishing heterodoxy here, there are two sections: first, heavenly māras disrupting the path; second, humans acting as māras to disrupt the upright.