大乘法苑義林章 6.25

6.25

三明廢立者，立二魔者，所障有二：一涅槃品、二菩提品，依障初品立分段品魔，依障後品立變易品魔。或智有二：一中智、二上智，中智所知立初魔，上智所知立後魔。或有漏法有二：一麁、二細，依麁法立分段魔，依細法立變易品魔。有作無作、安立非安立，亦如是說。三魔者，唯說聲聞，畢竟恒時所能降故。天魔蔽阿難之心，不聞佛問入涅槃事。鄔波掬多在座禪觀，不覺魔王插花於頂。雖起神通亦能制伏，非畢竟降，故略不說，實亦能降。又說四魔不說業者，為生死因，惑為本勝。由惑所起蘊勝非業，蘊總業別，不別立魔，果因二中非殊勝故。生、老、病三皆劣於死，從勝為魔，不立三種。唯死增用，獨立為魔。法立三魔，謂惑、蘊、死。情立一魔，謂自在天。《無上依經》「三界內有四種難，不得如來四德法身。一煩惱難、二業難、三生報難、四過失難。」變易生死有四：一方便生死、二因緣生死、三有有生死、四無有生死，如次配前。前為分段，後為變易。唯業一種，不立為魔，擾亂破壞障礙劣故。法既為六，情分假實，故成八魔。《涅槃》八魔，煩惱障品，有因異熟果，約法情分初四。所知障品無異熟果，不說有情。說二乘起障四德涅槃，故說後四。十魔隨增，天魔多起煩惱及蘊。此十相增，所以偏說障定智故，略不說餘。

Third, explaining the rejection and establishment [of the categories]: As for establishing two māras, what is obstructed is twofold: first, the class of nirvāṇa; second, the class of bodhi. Based on obstructing the former class, the māras of the class of fragmented [samsāra] are established; based on obstructing the latter class, the māras of the class of transformation [samsāra] are established. Alternatively, wisdom is twofold: first, intermediate wisdom; second, superior wisdom. Based on what is known by intermediate wisdom, the former māras are established; based on what is known by superior wisdom, the latter māras are established. Alternatively, sāsrava phenomena are twofold: first, coarse; second, subtle. Based on coarse phenomena, the māras of fragmented [samsāra] are established; based on subtle phenomena, the māras of the class of transformation [samsāra] are established. The conditioned and unconditioned, and the established and non-established, are also explained in this way. As for three māras, they are spoken of only with respect to śrāvakas, because they are able to subdue them completely at all times. The devaputra-māra obscured Ānanda's mind so that he did not hear the Buddha's inquiry about entering nirvāṇa. When Upagupta was seated in dhyāna-contemplation, he did not notice the māra king placing a flower on his crown. Although they can also subdue [him] by generating supernormal powers, they do not subdue [him] completely; therefore, he is omitted in the exposition, though in reality they can also subdue him. Furthermore, regarding the statement of four māras without stating karma: as the causes of saṃsāra, afflictions are primary and predominant. The aggregates produced by afflictions are predominant, not karma. Aggregates are general while karma is specific; thus karma is not separately established as a māra, because between cause and effect, it is not particularly predominant. Birth, aging, and sickness are all inferior to death; following the predominant, death is made a māra, and the [other] three are not established. Only death has an augmented function, so it is independently established as a māra. Based on Dharma, three māras are established: namely, afflictions, aggregates, and death. Based on sentient beings, one māra is established: namely, Paranirmitavaśavartin. The Wushangyi jing states: 'Within the three realms there are four kinds of difficulties whereby one does not attain the Tathāgata's four-virtue dharmakāya: 1. the difficulty of afflictions; 2. the difficulty of karma; 3. the difficulty of birth-retribution; 4. the difficulty of faults.' There are four kinds of transformation saṃsāra: 1. expedient saṃsāra; 2. saṃsāra of causes and conditions; 3. saṃsāra of having existence; 4. saṃsāra of not having existence. These correspond in order to the former [difficulties]. The former pertain to fragmented [saṃsāra], and the latter pertain to transformation [saṃsāra]. Karma alone is not established as a māra, because its disturbance, destruction, and obstruction are inferior. Since the Dharma has six [aspects] and sentient beings are divided into conventional and real, they constitute eight māras. In the eight māras of the Nirvāṇa [Sūtra], regarding the class of the hindrance of afflictions, there are causes and vipāka results; dividing according to Dharma and sentient beings, the first four are constituted. Regarding the class of the hindrance of the knowable, there is no vipāka result, so sentient beings are not mentioned. It speaks of the two vehicles giving rise to obstructions to the four virtues of nirvāṇa, hence the latter four are spoken of. The ten māras are based on what is augmented: devaputra-māras mostly generate afflictions and aggregates. These ten aspects are predominant, which is why they are specifically stated as obstructing samādhi and prajñā; the rest are therefore omitted.