[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 2.56 # 翻譯名義集 2.56 翻譯名義集 2.56 - **Language:** Classical Chinese ### [2.56](https://indike.org/pramana/in.bauddha.taisho.2131.2.56) 《大論》云：「魔有四種：煩惱魔、五眾魔、死魔、天子魔。煩惱魔者，所謂百八煩惱等分別，八萬四千諸煩惱。五眾魔者，是煩惱業和合因緣，得是身四大及四大造色眼根等，是名色眾；百八煩惱等諸受和合，名為受眾；小大無量無所有想分別和合，名為想眾；因好醜心發，能起貪欲瞋恚等心相應不相應法，名為行眾；六情六塵和合故生六識，是六識分別和合無量無邊心，是名識眾。死魔者，無常因緣故，破相續五眾壽命，盡離三法，識斷壽故，名為死魔。天子魔者，欲界主深著世間樂，用有所得故生邪見，憎嫉一切賢聖涅槃道法，是名天子魔。」《瑜伽論》云：「由蘊魔遍一切隨逐義，天魔障礙義，死魔、煩惱魔能與生死眾生作苦器故。今謂煩惱魔，是生死因也。五陰魔、死魔，是生死果也。天魔是生死緣也。」又《罵意經》有五魔：一天魔，二罪魔，三行魔，四惱魔，五死魔。《輔行》云：「苦、空、無常、無我四，是界外魔。煩惱、五陰、死、天子四，是界內魔。」《淨名疏》云：「降魔即破愛論，摧外即破見論。但愛見有二，界內即波旬、六師之徒，界外即二乘及通菩薩。」《大品》云：「須菩提！菩薩摩訶薩成就二法，魔不能壞。何等為二？觀一切法空，不捨一切眾生。須菩提！菩薩成就此二法，魔不能壞。」《大經．四依品》四依驅逐魔，云：「夫魔波旬若更來者，當以五繫繫縛於汝。」《章安疏》云：「繫有二種：一者五屍繫，二者繫五處。五屍繫者，如不淨觀，治於愛魔。五處如理，治於見魔。五屍表五種不淨觀，五繫表五觀門。」 > The Mahāprajñāpāramitopadeśa states: "There are four kinds of māras: the defilement-māra, the five-aggregates-māra, the death-māra, and the devaputra-māra. The defilement-māra refers to the discriminations such as the one hundred and eight defilements, expanding to the eighty-four thousand defilements. The five-aggregates-māra refers to the body obtained through the combining causes and conditions of defilements and karma: the four great elements and the forms derived from the four great elements, such as the eye faculty, are called the form aggregate; the combining of feelings such as the one hundred and eight defilements is called the feeling aggregate; the combining of discriminations into small, great, immeasurable, and non-existent perceptions is called the perception aggregate; the mental formations, both associated and unassociated, such as greed and hatred, which arise on account of thoughts of good and bad, are called the formations aggregate; the arising of the six consciousnesses through the combining of the six sense faculties and the six sense objects, and the discriminations of these six consciousnesses combining into immeasurable and boundless minds, is called the consciousness aggregate. The death-māra: due to the causes and conditions of impermanence, it shatters the lifespan of the continuous five aggregates, entirely separating the three dharmas; because consciousness severs life, it is called the death-māra. The devaputra-māra: the lord of the desire realm, who is deeply attached to worldly pleasures, generates deviant views because of grasping at attainment, and despises and envies all noble ones and the Dharma-path of nirvāṇa; this is called the devaputra-māra." The Yogācārabhūmi-śāstra states: "Because the aggregate-māra follows and accompanies universally; because the heavenly māra causes obstructions; and because the death-māra and the defilement-māra serve as vessels of suffering for sentient beings in saṃsāra. Now it is said that the defilement-māra is the cause of saṃsāra; the five-skandhas-māra and death-māra are the fruit of saṃsāra; and the heavenly māra is the condition of saṃsāra." Furthermore, the Mayi Jing lists five māras: first, the heavenly māra; second, the transgression māra; third, the activity māra; fourth, the vexation māra; fifth, the death māra. The Fuxing states: "Suffering, emptiness, impermanence, and non-self are the four māras beyond the realms. Defilement, five skandhas, death, and devaputra are the four māras within the realms." The Commentary on the Vimalakīrtinirdeśa states: "Subduing māras means shattering the discourse of craving; crushing outsiders means shattering the discourse of views. Yet craving and views are of two kinds: within the realms, they are the followers of Pāpīyas and the six teachers; beyond the realms, they are the two vehicles and the shared bodhisattvas." The Pañcaviṃśatisāhasrikā states: "Śāriputra! When a bodhisattva mahāsattva accomplishes two dharmas, māras cannot destroy him. What are the two? Contemplating all dharmas as empty, and not abandoning all sentient beings. Śāriputra! When a bodhisattva accomplishes these two dharmas, māras cannot destroy him." The Mahāparinirvāṇa Sūtra, in the "Chapter on the Four Reliances," where the four reliances drive away māras, states: "If Māra Pāpīyas should come again, you should bind him with the five bindings." The Commentary by Zhang'an states: "There are two kinds of bindings: first, binding with five corpses; second, binding in five places. Binding with five corpses, like the contemplation of impurity, cures the māra of craving. Binding in five places through accord with principle cures the māra of views. The five corpses symbolize five kinds of impure contemplation; the five bindings symbolize five contemplation gates." > — English (machine translation) (machine translation) - [Previous: 2.55](https://indike.org/pramana/in.bauddha.taisho.2131.2.55) - [Next: 2.57](https://indike.org/pramana/in.bauddha.taisho.2131.2.57) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2131.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.2.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.2.56](https://indike.org/pramana/in.bauddha.taisho.2131.2.56) · Pramāṇa