大乘法苑義林章 6.24

6.24

次出魔體。二魔體者，依於有作麁四諦品，二乘異生麁淺境事，立分段魔體。依於無作細四諦品，大乘異生微妙境事，立變易魔體。後唯障菩薩，初通障二乘。二乘求解脫，彼等能為解脫障故。菩薩求菩提，變易四魔細能障故。三魔體者，一切見修煩惱障品名煩惱魔。因惑所感五蘊諸法名為蘊魔。依此五蘊無常死沒，將死已死名為死魔。不取死觸唯是色蘊，觸處狹故。亦不取死支，將死正死非已死故。死即滅相，不相應行蘊。依五蘊假，捨眾同分入過去故。破壞壽命，故名為魔。或兼死支，將死正死逼迫身心壞壽命故。或兼死觸，觸於末摩令生苦惱，損壽命故。四魔體者，煩惱、所知，若現、若種并隨所應習氣等法，名煩惱魔。分段、變易二死五蘊，名為蘊魔。分段沒無，將死、正死、死已滅相，名為死魔；變易正死、將死二位，名為死魔。若彼滅已，便非魔體。欲界第六他化天子魔及眷屬，并不思議解脫菩薩之所化作，名自在天魔。八魔體者，一百二十八根本煩惱，及隨煩惱，種、現、習氣，名分段煩惱魔。即此所招諸麁五蘊類，名分段蘊魔。即此五蘊終盡，已死、將死、正死，名分段死魔。第六天子及彼眷屬，名分段天魔，麁下劣故、實凡類故、實破壞故。諸所知障現、種、習氣，名變易煩惱魔。菩薩以分別并一切所知障為煩惱故。變易生死五蘊果等，名變易蘊魔。此於初位無終盡捨，但有念念微細墮滅，逼迫生滅，以為死魔。第十地菩薩示現所為，名為天魔。無垢稱言：「作魔王者多是不思議解脫菩薩。」《鼓音王經》云「阿彌陀佛父名月上，母名殊勝妙顏。魔王名無勝，調達名寂。」唯有龍象能與龍象而為戰諍，十地菩薩既將成佛，豈凡魔王所能抗敵？故必大菩薩化為魔王，共菩薩戰諍。又八魔體，初四分段品，後四分別所知障攝，二乘四倒故。十魔體者，欲魔謂五塵境，體是所欲，能生貪欲，從果為名名欲，欲體正是欲境之貪。憂愁謂憂苦受。飢渴則是二觸所生二欲。睡眠即不定眠。怖畏即五怖畏：一不活畏，由分別我，資生愛起。二惡名畏，行不饒益，有悕望起。三者死畏，由有我見，失壞想起。四惡趣畏，不遇諸佛，惡業所起。五怯眾畏，見已證劣，他勝所起。初二怖體多是貪欲，財譽之愛。第三第五多是我愛。第四體是慧俱無貪。或體是愧，拒惡法故。疑體如名。毒謂三毒，貪、嗔、無明。名謂聲譽。利謂資產。自高慢彼，體即是慢。此隨所應，唯說蘊、惑以為魔軍，或說天魔以此為軍。

Next, presenting the essential natures of the māras. As for the essential natures of the two māras: based on the category of the created coarse four truths, the coarse and shallow cognitive objects and affairs of the two vehicles and ordinary beings, the essential nature of the fragmented māra is established. Based on the category of the uncreated subtle four truths, the subtle and wondrous cognitive objects and affairs of the Great Vehicle and ordinary beings, the essential nature of the transformative māra is established. The latter obstructs only bodhisattvas, while the former generally obstructs the two vehicles. The two vehicles seek liberation, and those [fragmented māras] can serve as hindrances to liberation. Bodhisattvas seek bodhi, and the subtle four transformative māras can obstruct it. As for the essential natures of the three māras: all categories of the hindrance of kleśas in seeing and cultivation are called the māra of kleśa. The dharmas of the five aggregates brought about by afflictions are called the māra of the aggregates. Relying on the impermanent dying and perishing of these five aggregates, being about to die and having already died is called the māra of death. We do not take the touch of death, which is solely the form aggregate, because the sense field of touch is narrow. Nor do we take the link of death, because being about to die and in the process of dying are not having already died. Death is the characteristic of cessation, an aggregate of formations not associated with the mind. Dependent on the five aggregates as a designation, it abandons the common species and enters the past. Because it destroys lifespan, it is called a māra. Alternatively, it also includes the link of death, because being about to die and in the process of dying oppress the body and mind and destroy lifespan. Alternatively, it also includes the touch of death, because touching the marmans causes suffering and affliction, thereby harming lifespan. As for the essential natures of the four māras: kleśa and the knowable, whether active, seeds, or their corresponding habit-energies and other dharmas, are called the māra of kleśa. The five aggregates of the two deaths, fragmented and transformative, are called the māra of the aggregates. The cessation characteristic of fragmented perishing—being about to die, in the process of dying, and having died—is called the māra of death; the two states of being in the process of dying and about to die in transformative [saṃsāra] are called the māra of death. If they have already ceased, they are then not the essential nature of the māra. The devaputra-māra and his retinue of the sixth heaven of Paranirmitavaśavartin in the desire realm, as well as those manifested through transformation by bodhisattvas of inconceivable liberation, are called the māra of the sovereign god. As for the essential natures of the eight māras: the one hundred and twenty-eight fundamental kleśas, secondary kleśas, seeds, active states, and habit-energies are called the fragmented māra of kleśa. The classes of coarse five aggregates brought about by these are called the fragmented māra of the aggregates. The end and exhaustion of these five aggregates—having died, being about to die, and in the process of dying—are called the fragmented māra of death. The sixth devaputra and his retinue are called the fragmented heavenly māra, because they are coarse and inferior, because they belong to the class of actual ordinary beings, and because they bring about actual destruction. The active states, seeds, and habit-energies of all hindrances of the knowable are called the transformative māra of kleśa, because bodhisattvas take conceptualization and all hindrances of the knowable as kleśas. The fruits of the five aggregates of transformative saṃsāra and so on are called the transformative māra of the aggregates. In their initial state, these have no terminal abandonment through death; there is only the subtle falling away and perishing moment by moment, oppressing arising and ceasing, which constitutes the māra of death. The manifestations displayed by bodhisattvas of the tenth bhūmi are called heavenly māras. Vimalakīrti said: 'Those who act as māra kings are mostly bodhisattvas of inconceivable liberation.' The Drum-Sound King Sūtra says: 'Amitābha Buddha's father was named Candra-uttara, and his mother was named Utpala-varṇā. The māra king was named Aparājita, and Devadatta was named Śānta.' Only a nāga-elephant can fight against a nāga-elephant; when a bodhisattva of the tenth bhūmi is about to become a buddha, how could an ordinary māra king match him as a foe? Therefore, a great bodhisattva must transform into a māra king to do battle with the bodhisattva. Furthermore, regarding the essential natures of the eight māras, the first four belong to the category of fragmented [saṃsāra], and the latter four are subsumed under the conceptualized hindrance of the knowable, being the four inversions of the two vehicles. As for the essential natures of the ten māras: the māra of desire refers to the objects of the five sense fields; their essential nature is what is desired, and they can produce greed and desire; taking their name from the result, they are called desire, and the essential nature of desire is precisely greed for objects of desire. Sorrow and grief refer to the feeling of sorrow and suffering. Hunger and thirst are two desires produced by two kinds of touch. Sleep is precisely the indeterminate factor of torpor. Fear refers to the five fears: first, fear of [loss of] livelihood, arising from conceptualizing a self and attachment to the requisites of life; second, fear of ill repute, arising from expectation when engaging in unbeneficial actions; third, fear of death, arising from the notion of loss and destruction due to having the view of self; fourth, fear of evil destinies, arising from evil karma when not encountering buddhas; fifth, fear of crowds, arising when seeing one's own realization as inferior and that others are superior. The essential nature of the first two fears is mostly greed and desire—craving for wealth and reputation. The third and fifth are mostly attachment to self. The essential nature of the fourth is non-greed accompanied by prajñā; alternatively, its nature is shame, because it resists unwholesome dharmas. The essential nature of doubt is as its name suggests. Poison refers to the three poisons: greed, anger, and ignorance. Fame refers to reputation. Gain refers to material property. Exalting oneself and looking down upon others has pride as its essential nature. In accordance with what is appropriate, these only explain the aggregates and afflictions as the army of māra, or state that the heavenly māra takes these as his army.