注維摩詰經 5.302

5.302

肇曰：不可得而有、不可得而無者，其唯大乘行乎。何則？欲言其有，無相無名；欲言其無，萬德斯行。萬德斯行，故雖無而有；無相無名，故雖有而無。然則言有不乖無、言無不乖有，是以此章或說有行、或說無行，有無雖殊其致不異也。魔行，四魔行也。久已超度而現降魔者，示有所過耳。

[Seng]zhao says: That which cannot be apprehended as existent and cannot be apprehended as non-existent—is it not solely the Mahāyāna practice? Why is this? If one wished to speak of its existence, it is devoid of characteristics and devoid of names; if one wished to speak of its non-existence, the myriad virtues are practiced therein. Because the myriad virtues are practiced therein, though non-existent it is existent; because it is devoid of characteristics and names, though existent it is non-existent. Thus, speaking of existence does not contradict non-existence, and speaking of non-existence does not contradict existence. For this reason, this chapter sometimes speaks of practice with existence and sometimes speaks of practice without existence; though existence and non-existence differ, their import is not distinct. The activities of Māra are the activities of the four Māras. Having long since surpassed them, that he manifests the subduing of demons merely demonstrates that he has surpassed them.