釋禪波羅蜜次第法門 4.107

4.107

三、明破魔法者，當用三法除却魔罪：一者、了知所見聞覺知皆無所有，不受不著，亦不憂慼，亦不分別，彼即不現。二者、但反觀能見聞覺知之心，不見生處，何所惱亂？如是觀時，不受不分別，便自謝滅。三者、若作此觀，不即去者，但當正念，勿生懼想，不著軀命，正心不動，知魔界如即是佛界如。魔界如、佛界如，一如無二如，於魔界無所捨，於佛界無所取，即佛法現前，魔自退散。既不見去來，亦不憂喜，爾時豈為魔所惱？

Third, explaining the method for destroying Māra: one should use three methods to eliminate māra-transgressions: First, realize that whatever is seen, heard, sensed, or known is completely non-existent; neither receiving nor clinging to it, neither sorrowful nor conceptualizing, it will immediately cease to appear. Second, simply turn the contemplation backward to the mind capable of seeing, hearing, sensing, and knowing, and see no place from which it arises; what could disturb it? When contemplating in this manner, neither receiving nor conceptualizing, it naturally dissolves and perishes. Third, if when performing this contemplation it does not immediately depart, one should simply maintain correct mindfulness and not give rise to notions of fear; not clinging to body or life, with a correct and immovable mind, know that the suchness of Māra's realm is precisely the suchness of the Buddha's realm. The suchness of Māra's realm and the suchness of the Buddha's realm are one suchness without two suchnesses; having nothing to abandon regarding Māra's realm and nothing to grasp regarding the Buddha's realm, the Buddhadharma immediately manifests before one, and Māra naturally retreats and disperses. Since one sees neither coming nor going, and feels neither sorrow nor joy, at that time how could one be disturbed by Māra?