北山錄 6.4.9

6.4.9

其有夙修三福。 遐其後報。 金容華目。 瓊臺授手。 笙鏞間和。 法誦窮年。 實法王之大賚（皆淨土之相也）蠲有苦於天下也。 讟為魔者。 蓋魔由己耳。 然法無所取。 實定用之忘照（根本定心照境之時。 不著能所取相是也）非死者之昧心。 何捃彼而與此同辰而語哉（非可將證理之真心而欲同將死之昬識也）。

As for those who have long cultivated the three merits, their subsequent recompense is vast and remote: the golden countenance and lotus eyes, the reaching hand from the lapis lazuli terrace, the harmonious alternation of pipes and bell, the Dharma chants that exhaust the years—these are truly the great gift of the Dharma King (these are all marks of the Pure Land), wiping away worldly sufferings under heaven. To slander this as Māra is simply because Māra arises from oneself! Although phenomena are devoid of anything to grasp, this is truly the forgetting of illumination in the functioning of samādhi (this refers to when the fundamental mind of samādhi illuminates objects without clinging to the marks of grasper and grasped); it is not the deluded mind of a dying person. How can one take that and discuss it in the same breath as this? (One cannot equate the true mind that realizes principle with the confused consciousness of a dying person).