大乘法苑義林章 6.23

6.23

二釋名出體者，初釋名、後出體。釋名中，初釋通名、後釋別名。通名者，梵云魔羅，此云擾亂障礙破壞。擾亂身心、障礙善法、破壞勝事，故名魔羅。此略云魔，諸魔通稱。三等是數，帶數釋也。又云波卑夜，此云惡者，天魔別名，波旬訛也。成就惡法懷惡意故，惡魔波旬，號名雙舉。釋別名者，可分可段名為分段，品是類義。變改轉易名為變易，品義如前。分段變易，品即是魔，持業釋也。煩多擾亂名為煩惱。色等積聚名之為蘊。將盡、正盡、盡已名死。神用光潔自在名天。此四即魔，皆持業釋。《涅槃》八魔，初四如前，無常、無樂、無我、無淨。倒體即魔、亦持業釋。十魔名者。可欣名欲，心慼名憂愁，悕求食飲名飢渴，耽欲名愛，令心昧略名睡眠，有所恐怯名怖畏，猶豫兩端名疑，損惱身心名毒，悕譽貪財曰名利，自舉陵他名高慢。欲等即魔，亦持業釋。此中且解諸名不同，增減數中同者類釋。

Second, as for explaining the names and presenting the essential natures: first explain the names, and afterward present the essential natures. In explaining the names: first explain the general name, and afterward explain the specific names. As for the general name: in Sanskrit it is called māra, which here is translated as disturbance, obstruction, and destruction. Because it disturbs the body and mind, obstructs wholesome dharmas, and destroys superior endeavors, it is called māra. This is abbreviated as mo, which is the general name for all māras. 'Three' and so forth are numbers, an interpretation of an appositional compound carrying a numeral. It is also called Pāpīyas, translated here as the Evil One, which is a specific name for the heavenly māra; Poshun is a corruption. Because he accomplishes evil dharmas and harbors evil intentions, evil māra and Poshun are mentioned together as titles. As for explaining the specific names: what can be divided into segments and pieces is called fragmented, and 'category' (piṇḍa/class) has the meaning of a kind. What changes and transforms is called transformative, and the meaning of 'category' is as before. For fragmented and transformative, the category is itself the māra, which is an appositional compound (karmadhāraya). What is exceedingly troublesome and disturbing is called kleśa. What is an accumulation of form and so on is called an aggregate (skandha). What is about to end, is in the process of ending, and has already ended is called death. What has spiritual functions that are luminous, pure, and sovereign is called heaven. These four are themselves māras; all are appositional compounds (karmadhāraya). Regarding the eight māras of the Nirvāṇa-sūtra, the first four are as before; [the remaining four are] impermanence, non-pleasure, non-self, and non-purity. The essential natures of the inversions are themselves māras, which is also an appositional compound. As for the names of the ten māras: what is desirable is called desire; mental distress is called sorrow and grief; longing for food and drink is called hunger and thirst; indulgence in sensual desires is called affection; causing the mind to become dark and blunt is called sleep; feeling apprehensive is called fear; wavering between two alternatives is called doubt; harming and tormenting the body and mind is called poison; longing for praise and craving wealth is called fame and gain; and exalting oneself while lording it over others is called pride. Desire and so forth are themselves māras, which is also an appositional compound. Here we have temporarily explained the different names; among the numbers of increase and decrease, those that are the same are explained by analogy.