請觀音經疏闡義鈔 3.55

3.55

釋王難中，既論分段、變易，即是約十人明王難也。「四魔」，即天子、五陰、煩惱、死。「十魔」者，《華嚴》云「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，起憍慢故。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。」「故言」下，引《瓔珞經》證也。即等覺後心無礙道中已伏煩惱，解脫道斷即入妙覺，故云唯有一分死魔也。「盜賊是六根六塵」者，如《金光明》云「六入村落結賊所止也。」「如人得天往」者，從人中生天，則以天趣為牢獄。天生人中，以人趣為牢獄。六道互作，故注云云。

In explaining the tribulation of kings, since portioned and changeable [birth and death] are discussed, it explains the tribulation of kings in terms of the ten kinds of persons. "The four māras" are the son of heaven, the five aggregates, afflictions, and death. "The ten māras," as the Avataṃsaka states, are: "First, the aggregate-māra, because it generates grasping. Second, the affliction-māra, because it generates defilement. Third, the karma-māra, because it can create obstacles. 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-goodness māra, because it constantly grasps. Eighth, the samādhi-māra, because it indulges in relish for a long time. Ninth, the spiritual-friend māra, because it generates attachment. Tenth, the bodhi-dharma-wisdom māra, because it never relinquishes." From "Therefore it is said" onward, the Yingluo jing is cited in verification. That is, in the unimpeded path of the final mind of equal enlightenment, afflictions have already been subdued, and when severed in the path of liberation, one enters wondrous enlightenment; hence it is said that only one portion of the death-māra remains. "Thieves and robbers are the six sense faculties and six sense objects": as the Suvarṇaprabhāsa states, "The village of the six sense entrances is where the bound bandits dwell." "Like a person who attains rebirth in heaven": if one is reborn from among humans into heaven, one takes the heavenly destiny as a prison. If a god is reborn among humans, he takes the human destiny as a prison. The six destinies mutually apply in this way; hence the note states "and so on."