起信論疏筆削記 19.52

19.52

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.