摩訶止觀 8.191

8.191

若即此魔事，具十界百法在一念中；一切法趣魔，如一夢法具一切事。一魔一切魔，一切魔一魔，非一非一切。亦是一魔一切魔，一佛一切佛，不出佛界即是魔界，不二不別。如此觀者，降魔是道場。上根利智，治魔顯理，以魔為侍，於魔不怖，如薪益火。緣修不能寂照，持世不覺魔謀，謂言「善來」。真修寂照，不待觀而後鑑，即知是魔，非帝釋也。別教不耐非法，故云「非我所宜」；圓教安之實際，故言「如我應受」。不畏非人，於生死有勇，是名「不思議境」也。

If, right within these māra affairs, the ten realms and hundred dharmas are fully contained in a single thought-moment; all dharmas incline toward māra, just as the dharma of a single dream contains all events. One māra is all māras; all māras are one māra; they are neither one nor all. Also, one māra is all māras, and one Buddha is all Buddhas; not departing from the Buddha-realm is itself the māra-realm, non-dual and undivided. For one who contemplates like this, subjugating māras is itself the bodhimaṇḍa. Those of superior capacity and sharp faculties subjugate māras to manifest the principle, take māras as attendants, and have no fear of māras, just as firewood feeds fire. Conditional cultivation cannot attain quiet illumination; Vasumitra did not detect Māra's scheme, saying, 'Welcome!' True cultivation is quiet illumination: without waiting to contemplate before discerning, one immediately knows it is Māra, not Śakra. The distinctive teaching cannot tolerate the unprincipled, and thus says, 'It is not fitting for me'; the perfect teaching establishes it in the limit of reality, and thus says, 'As I ought to receive.' Not fearing non-humans, having courage in the midst of birth and death—this is called the 'inconceivable realm.'