摩訶止觀 8.182

8.182

復次，魔內射不入，當外扇檀越、師僧、同學、弟子，放十八箭。昔諸比丘得魔內惱，又得檀越譽毀，強軟不捷，魔即哭去。行者善覺師徒、檀越，或法主異語，徒眾即瞋；徒眾怨言，法主則怪。如是因緣，廣說如《大品》。又魔善巧，初令乖善起惡；若不隨者，即純令墮善，起塔造寺，使散妨定。若不隨者，令墮二乘。魔實不解二乘，但行當之，使不入大耳。如童蒙人，初被行當，捨大乘習小，功夫已多，後悔無益。能行當者，實不解大小。又化人入無方便空，謂無佛、無眾生，墮偏空裏，或偏假裏，種種蹊徑，令不入圓。阿難、笈多學阿鞞跋者，皆為魔所惱，何況初心，寧免自他三十六箭？

Furthermore, if māra shoots internally without penetrating, it will externally instigate benefactors, teachers and monks, fellow students, and disciples, discharging eighteen arrows. Formerly, monks experienced internal vexation from māra and also praise and blame from benefactors; when hard and soft [measures] did not succeed, māra wept and departed. A practitioner should be keenly aware of master and disciple, or benefactors: if the Dharma master speaks unusual words, the assembly becomes angry; if the assembly utters complaints, the Dharma master takes offense. Such causes and conditions are explained in detail as in the Dapin. Furthermore, māra is skillful: at first it causes one to deviate from good and give rise to evil; if one does not follow, it causes one purely to fall into good, raising stūpas and building monasteries, causing distraction that obstructs samādhi. If one does not follow, it causes one to fall into the two vehicles. Māra does not actually understand the two vehicles; it merely uses them as an expedient to prevent one from entering the Mahāyāna. Like a childish person who is initially blocked, abandoning the Mahāyāna to practice the Hinayāna, after much effort has been spent, regret is of no avail. The one who blocks does not actually understand the Mahāyāna or Hinayāna. Furthermore, it transforms people to enter emptiness devoid of expedients, claiming there are no buddhas and no sentient beings, falling into one-sided emptiness or one-sided provisionality, with various pathways, to keep them from entering the perfect [teaching]. Even Ānanda and Gupta, who practiced the avinivartanīya stage, were vexed by māra, how much more so beginners—how could they escape the thirty-six arrows of self and other?