摩訶止觀 8.159

8.159

復次，善惡習因心起，是則易知；善惡報果相起，是則難知。若善報相扶，善習因心起，或前、或後現者，多是性善相；孤然起者，多是無作善相。惡報果相扶，惡習因心起，或前、或後，多是性惡；不扶習起，多是違無作惡。復次，善惡報果孤然起者，雖以無作往判，理復難明，多好雜魔。若欲分別，須細意撿挍，用空、明、善、惡等十法往驗。若過、不及，則是魔相；異此乃是無作也。又三相往驗，所謂：久久住、數數來、又壞禪心，此三是魔相也。無此三是無作。復次，諸惡相現時，初現瞋怒，再來平平，三現歡喜；或人諫曉，或人驅逐，當知皆是惡欲滅相也。

Furthermore, when minds of wholesome and unwholesome habituated causes arise, they are easy to recognize; when signs of wholesome and unwholesome retribution effects arise, they are difficult to recognize. If supported by wholesome retribution signs, minds of wholesome habituated causes arise, appearing either before or after, they are mostly signs of intrinsic goodness; if they arise in isolation, they are mostly signs of unmanifest wholesome karma. If supported by unwholesome retribution effects, minds of unwholesome habituated causes arise, either before or after, they are mostly intrinsic evil; if they arise without supporting habituation, they are mostly unwholesome violations of unmanifest karma. Furthermore, when wholesome and unwholesome retribution effects arise in isolation, although one may judge them by unmanifest karma, the principle is again difficult to clarify, and they often tend to be mixed with Māra. If one wishes to distinguish them, one must investigate with careful attention, using the ten dharmas such as emptiness, brightness, goodness, and evil to test them. If there is excess or deficiency, then it is a sign of Māra; different from this, it is unmanifest karma. Furthermore, test them by three signs, namely: dwelling for a long time, coming frequently, and destroying the mind of dhyāna—these three are signs of Māra. Without these three, it is unmanifest karma. Furthermore, when various unwholesome signs manifest, if they first manifest with wrath and fury, a second time neutrally, and a third time joyfully; or if someone admonishes and explains, or someone drives them away, one should know that these are all signs that the unwholesome is about to perish.