大乘法苑義林章 6.23

6.23

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.