摩訶止觀 8.190

8.190

五、止觀者，例為十法。思議境者：若魔事起，隨順魔行，作諸惡業，成三途法。若隨魔起善，所謂他屬而行布施；雖生善道，世世相染，或時附著，倚託言語。若捨身命，即受彼報；設欲修道，遮障萬端。經云：「有菩薩，有魔、無魔。」即此意也。是為三善法界。魔又化令自入涅槃，眾生何預汝事？唐受辛苦，不如取證！是名二乘法界。魔又令人紆迴拙度，不速入菩提道。如是淺深歷別，皆是思議境也。

Fifth, calming and contemplation is exemplified by ten dharmas. The conceivable realm: if māra affairs arise, and one follows māra's actions, committing various evil karmas, one accomplishes the dharmas of the three evil destinies. If one follows māra to give rise to good—the so-called practicing giving while belonging to another—although one is born into wholesome destinies, life after life one is mutually tainted, or sometimes possessed, relying on its speech. If one discards body and life, one immediately receives that retribution; even if one wishes to practice the path, obstacles are ten-thousandfold. The sūtra says: 'There are bodhisattvas who have māra, and those who have no māra'—this is precisely the meaning. These are the three wholesome dharmadhātus. Māra also transforms [the practitioner], urging them to enter nirvāṇa for themselves: 'What do sentient beings have to do with you? Experiencing suffering in vain, it is better to attain realization!' This is named the dharmadhātu of the two vehicles. Māra also causes a person to take circuitous and clumsy crossings, not swiftly entering the path of bodhi. Such gradations of shallow and deep are all the conceivable realm.