大般涅槃經義記 7.289

7.289

離怨敵中，初牒、次解。解中，先明離煩惱怨，次離業怨，後離魔怨。離煩惱中，先明是怨，後明非怨。前就自行煩惱是怨，後就化他煩惱非怨。此怨、非怨義通上下，大位分之，初至四住行修求出煩惱為怨，五地已上起化隨物煩惱非怨，今隨位別。離業怨中，先問、後辯。辯中先出業怨之體，謂謗方等，下明菩薩畏而捨離。離魔怨中，先舉八魔，下明菩薩修治捨離，八魔如前惡漏中說。

In being free from enemies, first it takes up the topic and next explains it. In the explanation, it first explains being free from the enemy of defilements, next being free from the enemy of karma, and finally being free from the enemy of Māra. In being free from defilements, it first explains that they are enemies, and next explains that they are not enemies. Formerly, with respect to one's own practice, defilements are enemies; later, with respect to transforming others, defilements are not enemies. This meaning of being enemies and not being enemies applies throughout higher and lower levels. Dividing them by major stages: from the initial up to the fourth abode, cultivating practice to seek liberation makes defilements enemies; from the fifth ground onward, giving rise to transformation following beings makes defilements not enemies; here it accords with the distinction of stages. In being free from the enemy of karma, first is a question and then the explanation. In the explanation, it first brings out the substance of the enemy of karma, namely slandering the vaipulya [teachings]; below, it explains that the bodhisattva fears and abandons it. In being free from the enemy of Māra, it first adduces the eight māras; below, it explains that the bodhisattva cultivates remedies to abandon them; the eight māras are as explained previously under "bad outflows."