[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 6.28 # 大乘法苑義林章 6.28 大乘法苑義林章 6.28 - **Language:** Classical Chinese ### [6.28](https://indike.org/pramana/in.bauddha.taisho.1861.6.28) 六真破位次者，分段四魔，十住菩薩初發心住，分成十信。《花嚴經》說「初發心住能八相成道，已伏分段品天魔，已得神通。」彼何能障？第四生貴住中，已伏分別諸煩惱魔，資糧道漸伏，加行道中能頓伏盡。初地初心正斷分別體盡，其俱生者，加行道中漸伏，初地已上能頓伏盡。然故意力有時猶起，而不為失。八地已上一切不行，種金剛斷。若依天親《法華論》說「初地已上受變易生」，即伏蘊死。若依《唯識》，有至八地方受變易，七地滿心方捨蘊、死二魔，加行所修二類菩薩意樂別故。《無垢稱經》歎八地已上德云「降伏魔怨、制諸外道」，明其具德，非今始破。又具破四魔，要八地已上，故彼讚之。《佛地論》云「初地已上離麁四魔，八地已上能離細故。」又分段魔名麁，初地離故。變易四魔猶在，細名未離。若變易品魔分別所知障，第四住中離不共無明伴類，所知障資糧道中漸伏，加行道中能頓伏盡，初地永斷。其六識中俱生所知障，十地分分斷，八地已上一切不行。七識中者，乃至金剛加行道中方斷不起。此及六識中種，金剛無間道一時方斷。變易蘊、死二魔，《唯識》有二說。一云：金剛道起皆已棄捨，與二障種俱時捨故。正義不然，解脫道起方棄捨之，與無間道不相違故。阿彌陀佛既有魔王，已上諸位准有何爽？要大菩薩能為魔事障大位故。若住菩薩方降天魔，若已成佛，十地菩薩無能為障。已出三界，更何須降？四倒四魔即所知障，初之四魔不異於前，故不別說。 > Sixth, the stages of true destruction: Regarding the four māras of fragmented \[saṃsāra\], the initial stage of generating the mind among the ten abidings of a bodhisattva is divided into the ten faiths. The Avataṃsaka Sūtra states: 'At the abiding of the initial generation of the mind, one can accomplish the path through the eight manifestations, has already subdued the devaputra-māra of the class of fragmented \[saṃsāra\], and has already attained supernormal powers.' How could that \[māra\] obstruct him? In the fourth abiding of noble birth, one has already subdued all discriminative māras of afflictions; they are gradually subdued on the path of provisioning, and can be subdued all at once on the path of application. At the initial mind of the first bhūmi, the essence of discrimination is directly and completely severed; as for the innate ones, they are gradually subdued on the path of application, and can be subdued all at once from the first bhūmi onward. However, by the power of intentional resolve, they sometimes still arise, without this being a fault. From the eighth bhūmi onward, none of them operate, and their seeds are severed by the vajra-like \[samādhi\]. If one follows Vasubandhu's Saddharmapuṇḍarīka-upadeśa, which states that 'from the first bhūmi onward one receives transformation birth', then the aggregates and death are subdued immediately. If one follows the Cheng weishi lun, some only receive transformation \[birth\] upon reaching the eighth bhūmi, abandoning the two māras of the aggregates and death only at the culminating mind of the seventh bhūmi, because the aspirations of the two classes of bodhisattvas cultivated in the application \[stage\] are different. The Vimalakīrtinirdeśa praises the virtues of the eighth bhūmi and above, saying: 'Subduing the enmity of māras and controlling all non-Buddhists,' which clarifies that they possess these virtues, not that they only now begin to break them. Furthermore, to completely destroy the four māras requires the eighth bhūmi and above; therefore it praises them. The Buddhabhūmi-śāstra states: 'From the first bhūmi onward, one is separated from the coarse four māras; from the eighth bhūmi onward, one is able to be separated from the subtle ones.' Moreover, the māras of fragmented \[saṃsāra\] are called coarse, because they are abandoned at the first bhūmi. The four māras of transformation \[saṃsāra\] still remain; subtle is the name for what is not yet abandoned. Regarding the discriminative hindrance of the knowable among the māras of the class of transformation \[saṃsāra\], at the fourth abiding one is separated from the companions of unshared ignorance; the hindrance of the knowable is gradually subdued on the path of provisioning, can be subdued all at once on the path of application, and is permanently severed at the first bhūmi. The innate hindrance of the knowable in the six consciousnesses is severed portion by portion across the ten bhūmis, and does not operate at all from the eighth bhūmi onward. That in the seventh consciousness is severed so as not to arise only on the path of application of the vajra-like \[samādhi\]. This and the seeds in the six consciousnesses are severed simultaneously by the vajra-like uninterrupted path. Regarding the two māras of the transformation aggregates and death, the Cheng weishi lun has two explanations. One says: when the vajra-like path arises, they have already been abandoned, because they are abandoned simultaneously with the seeds of the two hindrances. The orthodox position is not like this: they are abandoned only when the path of liberation arises, because this does not contradict the uninterrupted path. Since Amitābha Buddha still has a māra king, what error is there in comparison with the stages above? It must be a great bodhisattva who can act as a māra to obstruct great stages. If it is an abiding bodhisattva, he only then subdues the devaputra-māra; if one has already become a Buddha, no tenth-bhūmi bodhisattva can obstruct him. Having already transcended the three realms, why would there be any further need to subdue him? The four māras of the four inversions are precisely the hindrance of the knowable; the initial four māras are no different from the previous ones, so they are not explained separately. > — English (machine translation) (machine translation) - [Previous: 6.27](https://indike.org/pramana/in.bauddha.taisho.1861.6.27) - [Next: 6.29](https://indike.org/pramana/in.bauddha.taisho.1861.6.29) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1861.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.6.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.6.28](https://indike.org/pramana/in.bauddha.taisho.1861.6.28) · Pramāṇa