起信論疏筆削記 19.52

19.52

《智度》等者，以生心取境，境便成魔，境惑其心，即為魔事。且如色等諸法，取之則成塵賊，不取則成妙境。今觀一切唯是實相，實相外更無諸法，是故見有法者皆是於魔，況於定中所見境界，可不是魔耶？偈云等者，如經中說：有一比丘，魔欲惑之，經七千歲竟不得便。何以故？以是比丘不起心故。其猶密室，風不能入。風得入者由孔隙故，魔得便者由起念故。

Regarding "the *Prajñāpāramitopadeśa* says": Because when the mind arises and grasps at objects, the object then becomes māra; when objects delude one's mind, that constitutes the deeds of māra. Furthermore, regarding phenomena such as matter: if one grasps at them, they become defiling thieves; if one does not grasp at them, they become sublime objects. Now, contemplating that everything is nothing but the true mark, outside of the true mark there are no other phenomena whatsoever. Therefore, seeing that there are phenomena is entirely māra. How much more so for the objects seen in meditative concentration—how could they not be māra? Regarding "the verse says": As it says in the sūtra, there was a monk whom Māra wished to delude; though seven thousand years passed, he could never find an advantage. Why? Because that monk did not produce thoughts. It is like a sealed room, into which wind cannot enter. The wind can enter because of gaps; Māra can find an advantage because of arising thoughts.