摩訶止觀 8.174

8.174

○第五、觀魔事境者：行人修四三昧，惡將謝、善欲生，魔恐迴出其境；又當化度於他，失我民屬，空我宮殿；又慮其得大神力、大智慧力，復當與我興大戰諍，調伏控制、觸惱於我，遽其未成，壞彼善根，故有魔事也。行者道弱，未動波旬。一切鬼神屬六天管，當界防戍，正應動此耳。經云：「魔事、魔罪不說者，是菩薩惡知識。」若達邪正，懷抱淡然，知魔界如、佛界如，一如無二如，平等一相，不以魔為戚、佛為欣，安之實際。若能如是，邪不干正，惱亂設起，魔來甚善也。

V. Contemplating the Realm of Māra Affairs: When practitioners cultivate the four kinds of samādhi, evil is about to pass away and good is about to arise; Māra fears that they will escape his realm, and moreover will transform and deliver others, causing him to lose his subjects and emptying his palaces; furthermore, he worries that they will obtain great supernormal powers and great wisdom, and will once again wage great battles against him, subduing, controlling, and tormenting him; therefore, in haste before they succeed, he ruins their good roots; thus there are māra affairs. When the practitioner's path is weak, it does not yet perturb Pāpīyān. All ghosts and spirits are governed by the six deva realms; stationed to guard their respective territories, it is precisely these that are stirred. The sūtra says: 'Those who do not speak of māra affairs and māra offenses are bad spiritual friends to bodhisattvas.' If one penetrates the depraved and the correct, keeps one's mind tranquil, knows that the realm of māra is suchness and the realm of the Buddha is suchness—one suchness without two suchnesses, of one equal mark—neither grieving over māras nor rejoicing over Buddhas, one rests in the limit of reality. If one can be like this, the depraved cannot disturb the correct; even if vexations and confusions arise, the coming of māras is very good indeed.