大乘法苑義林章 6.22

6.22

一列名不同者，魔有二種：一分段品魔、二變易品魔。《法花經》中〈安樂行品〉說「如來亦復如是，以禪定智慧力得法國土，王於三界。而諸魔王不肯順伏，如來賢聖諸將與之共戰，其有功者心亦歡喜。於四眾中，為說諸經令其心悅，乃至又復賜與涅槃之城言得滅度，引導其心令其歡喜，而不為說是《法華經》。」此說二乘先所破滅，故知但是分段之魔。煩惱障品既障二乘，說之為魔。所知障品障於菩薩，明知亦魔。《勝鬘經》說「有作四聖諦、無作四聖諦，如來、應、正等覺初始覺知，然後為無明㲉藏眾生方便演說。」既分二死、二蘊、二煩惱，明知天魔亦有二類。或說三魔。《法花》又云「如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍與五陰魔、煩惱魔、死魔共戰有大功勳，滅三毒、出三界、破魔網。爾時如來亦大歡喜。」不說天魔。或說四魔。《瑜伽》等說「坦然安坐妙菩提座，降伏四魔，具大勢力，名薄伽梵。」《佛地論》云「言四魔者，一煩惱魔、二蘊魔、三死魔、四自在天魔。」或說八魔。分段、變易各有四故。菩薩以分別及所知障為煩惱故，理亦定有變易生死品煩惱魔。又說八魔。《涅槃經》說「四魔之上更加四倒。」或說十魔。《雜藏》中說「欲、憂、愁、飢、渴，愛、睡眠、怖畏，疑、毒及名利，自高輕慢彼。汝等軍如是，一切無能破。我智箭定刀，摧坏瓶投水。」

First, as for the enumeration of different names: There are two kinds of māra: first, the māras of the category of fragmented [saṃsāra]; second, the māras of the category of transformative [saṃsāra]. In the Lotus Sūtra, the 'Chapter on Pleasant Practices' says: 'The Tathāgata is also like this. By the power of dhyāna and prajñā, he obtains the realm of the Dharma and reigns as king over the three realms. Yet the māra kings are unwilling to submit. The noble generals of the Tathāgata fight against them, and he rejoices in the hearts of those who have merit. Amid the fourfold assembly, he expounds various sūtras for them to make their hearts gladden, and furthermore confers the city of nirvāṇa, saying they have attained cessation, guiding their minds to make them rejoice, yet does not expound this Lotus Sūtra for them.' This speaks of what was previously destroyed by the two vehicles; thus we know it is only the māras of fragmented [saṃsāra]. Since the category of the hindrance of kleśas obstructs the two vehicles, it is spoken of as a māra. The category of the hindrance of the knowable obstructs bodhisattvas, so we clearly know it is also a māra. The Śrīmālādevī-sūtra says: 'There are created four noble truths and uncreated four noble truths, which the Tathāgata, the Arhat, the Perfectly Enlightened One initially realizes, and then expounds as an expedient for sentient beings enveloped in the eggshell of ignorance.' Since it distinguishes two deaths, two aggregates, and two kleśas, we clearly know that heavenly māras also have two classes. Alternatively, three māras are spoken of. The Lotus Sūtra also says: 'The Tathāgata is also like this. In the three realms he is the great Dharma king, teaching and transforming all sentient beings through the Dharma. Seeing the army of the noble ones fight with great merit against the māras of the five aggregates, the māra of kleśa, and the māra of death, extinguishing the three poisons, leaving the three realms, and tearing the net of māra, the Tathāgata also rejoices greatly.' It does not speak of the heavenly māra. Alternatively, four māras are spoken of. The Yogācārabhūmi and others say: 'Sitting peacefully upon the wondrous bodhi seat, having subdued the four māras and possessing great power, he is named the Bhagavān.' The Buddhabhūmi-vyākhyāna says: 'Speaking of the four māras: first, the māra of kleśa; second, the māra of the aggregates; third, the māra of death; fourth, the māra of the lord of the Paranirmitavaśavartin heaven.' Alternatively, eight māras are spoken of, because fragmented and transformative [saṃsāra] each have four. Because bodhisattvas take conceptualization and the hindrance of the knowable as kleśas, in principle there is also definitively a māra of kleśas belonging to the category of transformative saṃsāra. Also, another eight māras are spoken of: the Nirvāṇa-sūtra says that on top of the four māras, the four inversions are added. Alternatively, ten māras are spoken of. In the Miscellaneous Piṭaka it says: 'Desire, sorrow, grief, hunger, thirst, affection, sleep, fear, doubt, poison, fame, and gain, exalting oneself and despising others—such is your army; none can defeat it. With my arrow of prajñā and sword of samādhi, I shatter it like a broken pot thrown into water.'