大乘法苑義林章 6.27

6.27

五能破差別者，有六門異。一實能破體。破前三魔，正證真智。我生已盡，梵行已立，所作已辦，不受後有，由智證真彼方滅故。由有神通方伏天魔，亦智為本，後智為性。二《大集經》說「知苦、斷集、證滅、修道，如次能壞蘊、煩惱、死、自在天魔。」三「復次觀有漏苦、諸行無常、諸法無我、涅槃寂靜，如次能壞蘊、惑、死、天。」四「復次觀空、無相、無願，具此三已迴向菩提，如次壞四。」五「復次觀身、受、心、法，如次壞四。」六《智度論》云「菩薩得道故破煩惱魔，得法性身故破蘊魔，得道及法性身故破死魔，常一心入不動三昧破天魔。」前所說義各隨相增，隨前所修四別行相相當義配，非正證真一念有此行相差別，如理應知。應各別解相配所由，恐文繁廣，易故不述。

Fifth, the distinctions in what can destroy [them]: There are six different approaches. 1. The essence of what truly can destroy [them]: In destroying the first three māras, it directly realizes true wisdom. 'My births are exhausted, the holy life is established, what was to be done has been done, and there will be no further existence'—because through wisdom realizing the true, they are then extinguished. Only through possessing supernormal powers does one subdue the devaputra-māra; this also has wisdom as its root and has subsequent wisdom as its nature. 2. The Mahāsaṃnipāta Sūtra states: 'Knowing suffering, abandoning origination, realizing cessation, and cultivating the path can, in that order, destroy the māras of the aggregates, afflictions, death, and Paranirmitavaśavartin.' 3. 'Furthermore, contemplating that sāsrava is suffering, conditioned factors are impermanent, all phenomena are non-self, and nirvāṇa is quiescence can, in that order, destroy the aggregates, afflictions, death, and devaputra.' 4. 'Furthermore, contemplating emptiness, signlessness, and wishlessness, and having completed these three, dedicating [them] toward bodhi can, in that order, destroy the four.' 5. 'Furthermore, contemplating body, feelings, mind, and dharmas can, in that order, destroy the four.' 6. The Da zhidu lun states: 'Because a bodhisattva attains the path, he destroys the māra of afflictions; because he attains the dharmatā-body, he destroys the māra of aggregates; because he attains the path and the dharmatā-body, he destroys the māra of death; and by constantly entering the unshakeable samādhi with single-mindedness, he destroys the devaputra-māra.' The meanings explained above each follow the predominance of characteristics, appropriately matching the four distinct aspects of practice cultivated previously. It is not that a single moment of directly realizing the true has these different aspects of practice; this should be understood in accordance with the principle. The reasons for each separate correlation should be explained, but fearing that the text would become too lengthy, and because it is simple, they are not elaborated.