大般涅槃經集解 4.71

4.71

案僧亮曰：初成道，破天魔、煩惱魔，今日破蔭魔、死魔。舉其大數，故通言四耳。法瑤曰：此答第一難也。夫無常之身未出魔境。何者？既是累法，即煩惱魔也。是有為故，即陰魔也。是死法故，即死魔也。與天魔同然，豈出其界哉？云破四魔者，豈非義在常住？然常住者，豈雙樹始得？以始明故，無魔之義顯耳。僧宗曰：此答第二直是眾生難也。夫惑以障明，亦是牽生之要。今者相與破四，故云等也。

Sengliang comments: When he first attained the Way, he defeated the māra of the heavens and the māra of defilements; today he defeats the māra of the aggregates and the māra of death. Since this merely mentions their major numbers, he speaks generally of all four. Fayao says: This answers the first objection. Indeed, an impermanent body has not yet exited the realm of māras. Why is this? Since it is bound up with defilements, it is the māra of defilements. Because it is conditioned, it is the māra of the aggregates. Because it is subject to death, it is the māra of death. Being the same as the māra of the heavens, how could it have exited their realm? When it is said that he defeated the four māras, does the meaning not reside in eternal permanence? Yet as for this eternal permanence, was it only first attained at the Twin Śāla Trees? It is because it was only first made clear [here] that the meaning of freedom from māras is manifested. Sengzong says: This answers the second objection, which was merely about sentient beings. Delusion obstructs luminosity and is also essential in impelling rebirth. Now, together, they defeat the four [māras], which is why he says they are equal.