維摩經略疏垂裕記 2.86

2.86

二、「問」下，料簡，二：初、簡聲聞魔。「八魔」者，所謂四魔、無常、無樂、無我、無淨。陰等四即界內，無常等四即界外。十魔者，暹云：新經五十八云「菩薩有十種魔。一陰魔，生諸取故；二煩惱魔，生雜染故；三業魔、能障礙故；四心魔，起高慢故；五死魔，捨生處故；六天魔，自憍縱故；七善根魔，恒執取故；八三昧魔，久耽味故；九善知識魔，起著心故；十菩提法智魔，常不捨故。菩薩應作方便，速求捨離。」「內外分別可知」者，十種名義通內外故。「自此之前」者，迦葉菩薩未聞涅槃圓頓，已前所起三教智解悉名邪見，此即界外外道也。今經訶善吉，意亦同之。

Second, from "Question" below, analytical discrimination, in two: first, discriminating the śrāvaka's māras. As for the "eight māras," they are the so-called four māras, along with impermanence, non-bliss, non-self, and non-purity. The four, such as the skandhas, are within the realms, while the four, such as impermanence, are beyond the realms. Regarding the ten māras, Daoxian says: Fascicle fifty-eight of the new sūtra says, "Bodhisattvas have ten kinds of māras: first, the skandha-māra, because it generates various graspings; second, the defilement-māra, because it generates mixed defilement; third, the karma-māra, because it can obstruct; fourth, the mind-māra, because it gives rise to arrogance; fifth, the death-māra, because it abandons the place of birth; sixth, the heavenly māra, because it is self-indulgent; seventh, the roots of good māra, because it constantly grasps; eighth, the samādhi-māra, because it savors [absorption] for a long time; ninth, the good spiritual friend māra, because it gives rise to an attached mind; tenth, the bodhi-dharma-wisdom māra, because it constantly does not relinquish. A bodhisattva should employ skillful means to quickly seek to abandon and depart from them." Regarding "the internal and external distinctions can be known," it is because the ten names and meanings apply to both internal and external. Regarding "prior to this," before Bodhisattva Kāśyapa heard the complete and sudden [teaching] of the Nirvāṇa, the intellectual understandings of the three teachings that he had previously given rise to were all called false views; these are precisely the non-Buddhists beyond the realms. The present sūtra's reproaching of Subhūti shares the same intent.