摩訶止觀 8.176

8.176

同異者：陰魔已屬陰界入境；煩惱魔已屬煩惱境；死魔，病是死因，已屬病患境；今正明天子魔也。然四倒與四魔異者：四倒祇是煩惱魔；煩惱魔故，即有陰入魔；陰入魔故，即有死魔；既未出三界，即屬天子魔。若界外同異者：破界內四倒，分段諸魔悉過，唯有無常等四倒，此是界外煩惱魔。煩惱魔故，即有無等等色，即界外陰魔。陰魔即有死。三賢、十聖住果報；乃至等覺，三魔已過，唯有一分死魔在。是為界外三魔。無第六天魔，但赤色三昧未究竟，名「天子魔」。若妙覺理圓、無明已盡，故無煩惱；不住果報，故亦無死；赤色三昧滿，乃是究竟魔事。若《華嚴》明十魔，亦何得出此意耶？

Regarding similarities and differences: The aggregate māra already belongs to the realm of the aggregates and sense-entrances. The defilement māra already belongs to the realm of defilements. Regarding the death māra, illness is the cause of death, so it already belongs to the realm of sickness and suffering. What is properly explained now is the divine māra (devaputra-māra). However, as for the difference between the four inversions and the four māras: the four inversions are simply the defilement māra; because of the defilement māra, there is the aggregate-and-entrance māra; because of the aggregate-and-entrance māra, there is the death māra; and since one has not yet exited the three realms, one belongs to the divine māra. If one considers the similarities and differences outside the [three] realms: when one shatters the four inversions within the realms, all the māras of fragmented [samsāric] life are surpassed, leaving only the four inversions of impermanence and so forth; these are the defilement māra outside the realms. Because of the defilement māra, there is form beyond comparison, which is the aggregate māra outside the realms. Because of the aggregate māra, there is death. The three ranks of worthies and the ten ranks of sages abide in karmic retribution; even up to equal enlightenment, the three māras have already been surpassed, and only a single portion of the death māra remains. These are the three māras outside the realms. There is no sixth-heaven māra [there], but because the red-colored samādhi is not yet fully perfected, it is termed the 'divine māra.' If wondrous enlightenment's principle is complete and avidyā is exhausted, there are no defilements; because one does not abide in karmic retribution, there is also no death; when the red-colored samādhi is fulfilled, that is the ultimate [exhaustion of] māra affairs. If the Huayan [Sūtra] explains ten māras, how could it go beyond this meaning?