釋禪波羅蜜次第法門 3.129

3.129

二、簡是魔非魔，即為二意：一、明是魔相；二、明非魔相。今明魔禪有二種不同：一、明禪非是魔，魔入禪中。如行者於正心中發諸禪定，惡魔恐其道高，為作惱亂，入其禪中，若心貪著，或生憂懼，即魔得其便。若能如上用心却之，魔邪既滅，如雲除日顯，定心明淨。二、明一向魔作禪定誑惑行者，若覺知非真，用法治之，魔退之後，則無復毫釐禪法。

Second, discriminating whether it is Māra or not Māra, which contains two points: first, explaining the marks of Māra; second, explaining the marks of not Māra. Now, in explaining Māra's dhyāna there are two different kinds: First, explaining that the dhyāna is not Māra, but Māra enters into the dhyāna. For example, when a practitioner within a correct mind gives rise to various dhyāna absorptions, evil Māra fears that their path is high and creates disturbance, entering into their dhyāna; if the mind is greedily attached or gives rise to worry and fear, Māra gains the upper hand. If one can employ the mind as described above to repel it, once Māra's corruption is destroyed, just as clouds clear and the sun appears, the concentrated mind will be clear and pure. Second, explaining that it is entirely Māra's creation of dhyāna absorption to deceive and bewitch the practitioner; if one realizes that it is not genuine and uses the Dharma to treat it, after Māra withdraws, there is not the slightest bit of dhyāna dharma remaining.