翻譯名義集 2.56

2.56

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."