摩訶止觀 10.49

10.49

次、明內邪得失者：三藏四門本為入理，而執成戲論，發見獲禪，兼通經籍。若以此門自執，秖應生善；既與見相應，還起三行。其行善者，專為諸有而造果報；取著有門而生愛恚。勝者墮慢坑，負者墮憂獄，生煩惱處，有門還閉，不得解脫。行惡行者，執有為是，餘者皆非。為此有門無惡不作，邪鬼入心，唯長眾非。九十六道三順佛法，故有阿毘曇道、修多羅道。但五百羅漢於此有門得出，豈應是邪？今人僻取，鬼則入心，故稱「阿毘曇鬼」。或從見入，或從禪入。自行有一，化人亦四。一門既爾，三門亦然。

Next, clarifying the strengths and shortcomings of internal perversion: the four gates of the Tripiṭaka were originally for entering the principle, yet through grasping they become conceptual proliferation, giving rise to views and acquiring dhyāna, along with mastering the scriptures. If one clings to oneself through this gate, it should only generate good; yet having become associated with views, it still gives rise to the three lines of practice. Those who practice good exclusively create karmic retributions for the various realms of existence; grasping onto the gate of existence, they give rise to love and anger. The victorious fall into the pit of arrogance, the defeated fall into the prison of grief; being places where afflictions are generated, the gate of existence closes back upon them, and they cannot attain liberation. Those who practice evil actions grasp existence as correct and all others as wrong. For the sake of this gate of existence, there is no evil they do not commit; perverse ghosts enter their minds, only increasing numerous wrongs. Three of the ninety-six paths accord with the Buddha-dharma; thus there are the Abhidharma path and the Sūtra path. Yet the five hundred arhats emerged from this gate of existence; how could it be perverse? People today grasp it mistakenly, and ghosts enter their minds; hence they are called 'Abhidharma ghosts.' Some enter from views, some enter from dhyāna. Personal practice is one, and converting others is also four. Since one gate is like this, the three gates are also like this.