首楞嚴義疏注經 8.382

8.382

詐謂諂曲，罔冐於他。矯設異儀，險曲為性。或取他意，或藏己失，不任師友正教誨故，此隨數也。今云發於相調，引起不住，正是此也。姦詐多端，或亂良善。矯設方便，遞相誘引，故云交誘。繩木、絞校，所感苦具也。長惡滋蔓，如水浸田。豺，狗足群行，舌有逆刺。狼，銳首白頰，大尾長胡，似犬也。姦偽敗正猶如讒賊。

'Deceit' (māyā) means flattery and crookedness, hoodwinking others. Feigning abnormal deportment, it takes deceitful crookedness as its nature. Either catering to another's intent or hiding one's own faults, it makes one unfit for the correct instruction of teachers and friends; this is a secondary affliction. Now it says 'arising from mutual teasing and leading on without stop,' which is precisely this. Treacherous deceit has manifold branches, sometimes throwing the good into disarray. Feigning expedients, they mutually entice and lead one another on, hence it is said to be 'mutually enticing.' Cords, wooden pillories, strangulation, and cages are the provoked implements of suffering. Increasing evil and spreading like vines is like water soaking a field. A jackal has dog-like feet, travels in packs, and has reverse barbs on its tongue. A wolf has a sharp head, white cheeks, a large tail, and a long dewlap, resembling a hound. Treacherous villainy corrupts correctness, just like slanderous thieves.