T15n0589_佛說魔逆經

大正藏第 15 冊 No. 0589 佛說魔逆經

No. 589

佛說魔逆經

西晉三藏竺法護譯

聞如是：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾俱千二百五十，摩訶菩薩不可計，及欲行天、諸色行天、凈居天人。彼時世尊與無央數眾會眷屬周匝圍繞而說經法。

有一天子，名曰大光，在於座中，翼從文殊師利而侍衛焉。於是大光白文殊師利：「所可謂言諸菩薩眾有魔事者，何謂魔事？」

文殊答曰：「有所興業而有所作則為魔事。若使志願有所受取而有所奪則為魔事。假令所欲思想、諸著、識念、求望則為魔事。

「複次，仁者！倚著菩薩志欲至道則為魔事。心倚佈施、持戒、忍辱、精進、一心而依智慧則為魔事。識念佈施、妄想持戒、受于忍辱、放逸精進、及倚禪定、專惟智慧則為魔事。

「複次，仁者！心樂閑居、行得於觀則為魔事。若使想念止足獨處、節限名德則為魔事。若行空無，依無相愿，修無放逸，住于如來所說言教則為魔事。假使仁者思想、識念有所受取，志在所應見聞念知、分別經典，皆為魔事。」

大光問文殊曰：「其魔事者為住何所？」

文殊答曰：「住于精進。」

又問：「以何等故住于

精進？」

文殊答曰：「其精進者，乃為諸魔求其便耳；若懈怠者，彼魔波旬當奈之何！」

又問：「何謂菩薩精進而不應者？」

文殊答曰：「假使計言：『我身精進』則為不應。所以者何？己身精進，計有所應，則依倚世。仁者！欲知為精進者，等遵所修此之謂也。以等精進則曰平等無所應進，已無所應則無放逸。假使仁者眼無所進，不行於色，是則名曰平等精進；耳無所進不行音聲，鼻無所進不行眾香，舌無所進不行眾味，身無所進不行細滑，意無所進不行諸法，是則名曰平等精進。

「複次，仁者！假使不行一切塵勞，而以斷除眾生愛慾垢穢，是則名曰菩薩所行平等精進。若於三界而無所行，救濟三界，倚著眾生諸惱之患，是為菩薩平等精進。行於佈施無所想念，修以四恩攝諸慳貪；行於禁戒而無想念，攝諸犯惡眾生之類；行於忍辱而無所想，攝諸瞋恚人民之眾；行於精進無所想念，攝諸懈怠；行於禪定無所想念，攝諸亂意；行於智慧無所想念，攝諸惡智。是為菩薩平等精進。」

文殊師利復謂大光：「其有曉了空無慧行，不想空無是為思念；精進行空游于諸見，悉察諸見而無所見，觀諸邪見不離空無，是為行空。所謂空者，諸見則空。以空之故，故曰空空。由是空空，故曰

【現代漢語翻譯】 現代漢語譯本 問：什麼是『精進』（Vigor/Diligence）？」

文殊（Manjushri，智慧的菩薩）回答說：『所謂的精進，實際上是給各種魔（Mara，佛教中阻礙修行的惡勢力）提供可乘之機；如果懈怠，那些魔王波旬（Prajapati，欲界第六天之主）又能拿你怎麼樣呢！』

又問：『什麼是菩薩（Bodhisattva，立志成佛的修行者）的精進，但卻不應執著於此呢？』

文殊回答說：『假如認為：『我自身在精進』，這就是不應執著的。為什麼呢？因為自身精進，如果認為有所成就，那就是依賴於世俗。仁者（Benevolent One，對修行者的尊稱）！想要知道什麼是真正的精進，那就是平等地遵循所修行的法門，這就是所謂的精進。以平等的精進，就叫做平等而無所執著的精進，已經沒有執著，也就沒有放逸。假如仁者的眼睛沒有執著，不被外面的顏色所迷惑，這就叫做平等精進；耳朵沒有執著，不被聲音所迷惑；鼻子沒有執著，不被各種香味所迷惑；舌頭沒有執著，不被各種味道所迷惑；身體沒有執著，不被細滑的觸感所迷惑；意念沒有執著，不被各種法（Dharma，佛教教義）所迷惑，這就叫做平等精進。

再者，仁者！假如不執著於一切塵勞（Dust and Toil，世俗的煩惱），而是斷除眾生的愛慾垢穢，這就叫做菩薩所行的平等精進。如果在三界（Three Realms，欲界、色界、無色界）中沒有執著，救濟三界，依靠眾生各種煩惱的困擾，這就是菩薩的平等精進。行佈施（Dana，給予）時沒有想念，用四恩（Four Gratitudes，父母恩、眾生恩、國王恩、三寶恩）來攝受各種慳貪；行持禁戒（Sila，戒律）時沒有想念，攝受各種犯惡的眾生；行持忍辱（Ksanti，忍耐）時沒有想念，攝受各種瞋恚的人民；行持精進時沒有想念，攝受各種懈怠；行持禪定（Dhyana，冥想）時沒有想念，攝受各種亂意；行持智慧（Prajna，般若）時沒有想念，攝受各種惡智。這就是菩薩的平等精進。』

文殊師利（Manjushri）又對大光（Mahaprabha，佛弟子名）說：『如果能夠明白空無的智慧，不執著于空無，這就是思念；精進地行空，遊走于各種見解，完全洞察各種見解而沒有固定的見解，觀察各種邪見而不離開空無，這就是行空。所謂的空，就是各種見解都是空。因為空的緣故，所以叫做空空。由於是空空，所以叫做……』

【English Translation】 English version Question: 'What is 'Vigor/Diligence' (精進)?'

Manjushri (文殊, the Bodhisattva of wisdom) replied: 'So-called vigor actually provides opportunities for all kinds of Mara (魔, evil forces that hinder practice in Buddhism); if one is lazy, what can that demon king Prajapati (波旬, the lord of the sixth heaven of the desire realm) do to you!'

Again asked: 'What is the vigor of a Bodhisattva (菩薩, one who aspires to become a Buddha) that should not be clung to?'

Manjushri replied: 'If one thinks: 'I myself am being vigorous,' this is what should not be clung to. Why? Because if one is vigorous and thinks there is something to be achieved, then one is relying on the mundane. Benevolent One (仁者, a respectful term for practitioners)! If you want to know what true vigor is, it is to equally follow the Dharma (法, Buddhist teachings) that you are practicing, this is what is called vigor. With equal vigor, it is called equal vigor without attachment; having no attachment, there is no negligence. If the eyes of the Benevolent One have no attachment and are not deluded by external colors, this is called equal vigor; if the ears have no attachment and are not deluded by sounds; if the nose has no attachment and is not deluded by various fragrances; if the tongue has no attachment and is not deluded by various tastes; if the body has no attachment and is not deluded by subtle sensations; if the mind has no attachment and is not deluded by various Dharmas, this is called equal vigor.'

Furthermore, Benevolent One! If one does not cling to all dust and toil (塵勞, worldly afflictions), but eliminates the defilements of love and desire of sentient beings, this is called the equal vigor practiced by Bodhisattvas. If one has no attachment in the Three Realms (三界, the realm of desire, the realm of form, and the formless realm), and rescues the Three Realms, relying on the troubles and afflictions of sentient beings, this is the equal vigor of Bodhisattvas. When giving alms (Dana, 佈施), have no thought of it, and use the Four Gratitudes (四恩, gratitude to parents, sentient beings, the king, and the Three Jewels) to embrace all miserliness; when practicing precepts (Sila, 禁戒), have no thought of it, and embrace all evil-doing beings; when practicing patience (Ksanti, 忍辱), have no thought of it, and embrace all angry people; when practicing vigor, have no thought of it, and embrace all laziness; when practicing meditation (Dhyana, 禪定), have no thought of it, and embrace all distracted minds; when practicing wisdom (Prajna, 般若), have no thought of it, and embrace all evil wisdom. This is the equal vigor of Bodhisattvas.'

Manjushri (文殊師利) further said to Mahaprabha (大光, name of a Buddhist disciple): 'If one can understand the wisdom of emptiness, and not cling to emptiness, this is contemplation; vigorously practicing emptiness, wandering among various views, fully observing all views without fixed views, observing all wrong views without departing from emptiness, this is practicing emptiness. So-called emptiness means that all views are empty. Because of emptiness, it is called emptiness of emptiness. Because it is emptiness of emptiness, it is called...'

為空。因是空故，諸法皆空。假使曉了此慧明者而不自大，是謂菩薩平等精進。

「複次，天子！修行於此無所想著，不念無想，皆與一切眾念俱游。不捨眾念，不有所念；所念無想，不想所念，等於諸想及一切念。若能曉了一切想念，設於此慧不以知慧而憍慢者，無所逸樂，是為菩薩精進之行。」

文殊師利復謂大光：「其行無愿隨心所生，有所志慕心無所著，不行所愿其趣所生，已離諸見及眾駛水，舍於二事，不計有身亦無吾我，而等除去，終始生沒。其有能行如是精進，是為菩薩平等精進。」

文殊師利復謂大光：「菩薩修業常以平等，其于智慧聖明之達無所修行；曉了善權，將攝一切眾德之本。分別慧者，無我、無人、無壽、無命；則以善權精進開化一切眾生。聖明達者，於一切法無應不應，無凈不凈；曉善權者，精進攝於一切正法。進智慧者，悉了於一切，不壞法界；了善權者，供養奉事無央數佛。達智慧者，進聖無為；曉善權者，宣暢一切文字之教種種別異。智慧聖者，修行佛身，了無穿漏；解善權者，三十有二大人之相而自莊嚴。智慧聖者，使諸生死而無所生；解善權者，則為所念常向眾生。智慧聖者，修行于空、無相、無愿；曉善權者，頒宣斷除六十二見眾想之著，志有所求。智

【現代漢語翻譯】 現代漢語譯本 因為是空性，所以一切法都是空性的。如果明白了這種智慧而不因此自大，這就是菩薩的平等精進。

『再者，天子！修行這種無所執著的境界，不執著于無想，卻與一切念頭同在。不捨棄念頭，也不執著于念頭；所念的沒有執著，不執著于所念的，對於各種念頭和一切念頭都是平等的。如果能夠明白一切想念，即使擁有這種智慧也不因此而驕傲自滿，不放縱享樂，這就是菩薩精進的修行。』

文殊師利菩薩又對大光菩薩說：『他的行為沒有愿求，隨心所生，有所追求但心中沒有執著，不執著于所愿，順應其趣向所生，已經遠離各種見解和眾多的欲流，捨棄有和無兩種極端，不執著于有身體，也沒有我，平等地去除這些，終始生死都沒有差別。如果有人能夠像這樣精進修行，這就是菩薩的平等精進。』

文殊師利菩薩又對大光菩薩說：『菩薩修習事業常常以平等心對待，對於智慧聖明的通達沒有什麼特別的修行；明白善巧方便，掌握一切功德的根本。分別智慧的人，知道沒有我、沒有人、沒有壽命、沒有生命；因此用善巧方便精進地開化一切眾生。聖明通達的人，對於一切法沒有應該或不應該，沒有清凈或不清凈；明白善巧方便的人，精進地攝取一切正法。增長智慧的人，完全瞭解一切，不破壞法界；瞭解善巧方便的人，供養奉事無數的佛。通達智慧的人，精進于聖者的無為境界；明白善巧方便的人，宣揚一切文字的教義，種種差別。智慧聖者，修行佛身，沒有絲毫缺失；理解善巧方便的人，用三十二種大丈夫相來莊嚴自己。智慧聖者，使諸生死輪迴而無所生；理解善巧方便的人，他的念頭常常面向眾生。智慧聖者，修行于空性、無相、無愿；明白善巧方便的人，宣講並斷除六十二種邪見和各種妄想執著，志向有所追求。』

【English Translation】 English version Because it is emptiness, all dharmas are empty. If one understands this wisdom and does not become arrogant because of it, this is called the Bodhisattva's equal diligence.

'Furthermore, son of the gods! Cultivating this state of non-attachment, not being attached to non-thought, yet being with all thoughts. Not abandoning thoughts, nor being attached to thoughts; what is thought is without attachment, not being attached to what is thought, being equal to all thoughts and all notions. If one can understand all thoughts and notions, even if one possesses this wisdom, one does not become arrogant with knowledge and wisdom, and does not indulge in pleasure, this is the practice of the Bodhisattva's diligence.'

Manjushri then said to Great Light: 'His actions are without wishes, arising from the mind, having aspirations but without attachment in the mind, not acting according to wishes, following the direction of what arises, having already departed from all views and the currents of desire, abandoning the two extremes, not clinging to the existence of a body, nor having a sense of self, equally removing these, the beginning and end of birth and death are the same. If one can practice such diligence, this is the Bodhisattva's equal diligence.'

Manjushri then said to Great Light: 'Bodhisattvas cultivate their activities always with equality, and for the wisdom and sagely understanding, there is nothing special to cultivate; understanding skillful means, grasping the root of all virtues. Those who discern wisdom know that there is no self, no person, no lifespan, no life; therefore, they use skillful means to diligently enlighten all beings. Those who are sagely enlightened have no should or should not, no pure or impure, regarding all dharmas; those who understand skillful means diligently gather all righteous dharmas. Those who advance in wisdom completely understand everything, without destroying the realm of dharma; those who understand skillful means make offerings and serve countless Buddhas. Those who understand wisdom advance in the non-active state of the sages; those who understand skillful means proclaim the teachings of all written words in various differences. Those who are wise and sagely cultivate the Buddha's body, without any flaws; those who understand skillful means adorn themselves with the thirty-two major marks of a great man. Those who are wise and sagely cause all birth and death to be without arising; those who understand skillful means constantly direct their thoughts towards sentient beings. Those who are wise and sagely cultivate emptiness, signlessness, and wishlessness; those who understand skillful means proclaim and eliminate the sixty-two views and the attachments of various thoughts, having aspirations.'

慧聖者，勸助精進至於六通；解善權者，神通變化多所救濟。智慧聖者，精進不見諸種陰入、眾衰之難；解善權者，執持將護諸種陰入。智慧聖者，遵修泥洹本性清凈；解善權者，為諸眾生開化導示無上正真所當修行。智慧聖者，謂得慧眼，所睹無極；解善權者，逮致天眼，化諸著者。智慧聖者，不得諸法所行精進；解善權者，敷演文字而講說法。智慧聖者，分別諸法義之所趣；解善權者，宣暢如應辯才之慧。智慧聖者，曉了諸根各各別異、心念不同；解善權者，究盡眾人如應說法。智慧聖者，識達八萬四千諸行；解善權者，能為一切頒宣，指示八萬四千諸品法藏。是為菩薩平等之業精進行也。」

文殊師利分別說此平等精進示眾會時，八千天子尋發無上正真道意，五百天子逮得無所從生法忍。

世尊即贊文殊師利曰：「善哉，善哉！仁快說此諸菩薩眾平等之行！」

於是大光白文殊曰：「如來贊仁，寧踴躍乎？」

文殊答曰：「卿意云何？假使化人讚于化者，又其化者寧踴躍乎？」

答曰：「不也！其化人者無所繫著亦無所受。」

報曰：「如是！一切諸法自然之相悉如幻化，如來之相亦復如此。吾當何因而踴躍乎？譬如呼響，于善惡聲無所是在亦無所受；一切諸法亦復如是

{ "translations": [ "現代漢語譯本：", "慧聖者，勸勉幫助他人精進修行，直至獲得六神通（Abhijñā，超自然能力）；善於運用權宜之法的人，以神通變化救濟眾生。", "智慧的聖者，精進修行而不見諸種陰入（Skandha-āyatana，構成個體的要素）和眾衰之難；善於運用權宜之法的人，執持守護諸種陰入。", "智慧的聖者，遵循修習涅槃（Nirvana，解脫）的本性清凈；善於運用權宜之法的人，為眾生開示引導無上正真之道，使他們知道應當如何修行。", "智慧的聖者，證得慧眼（Prajñā-cakṣus，般若智慧之眼），所見無邊無際；善於運用權宜之法的人，獲得天眼（Divya-cakṣus，能見超自然事物的眼睛），教化那些有所執著的人。", "智慧的聖者，不為諸法所束縛而精進修行；善於運用權宜之法的人，闡述文字而講經說法。", "智慧的聖者，分別諸法義理所歸之處；善於運用權宜之法的人，宣揚暢達如其所應的辯才智慧。", "智慧的聖者，明瞭諸根（Indriya，感覺器官）各各不同、心念各異；善於運用權宜之法的人，窮盡瞭解眾人，如其所應地說法。", "智慧的聖者，通曉八萬四千種修行法門；善於運用權宜之法的人，能夠為一切眾生宣講指示八萬四千種法藏。", "這就是菩薩平等之業的精進行為。", "", "文殊師利（Mañjuśrī，智慧的菩薩）向大眾分別解說這種平等精進時，八千天子隨即發起無上正真道意（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），五百天子獲得無所從生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的領悟）。", "", "世尊（Bhagavān，佛陀）讚歎文殊師利說：『好啊，好啊！你善於解說諸菩薩眾的平等之行！』", "", "於是大光菩薩問文殊師利說：『如來（Tathāgata，佛陀的稱號）讚歎您，您會感到高興嗎？』", "", "文殊師利回答說：『您認為如何？假如化人讚嘆另一個化人，那麼被讚歎的化人會感到高興嗎？』", "", "大光菩薩回答說：『不會的！因為化人沒有執著，也沒有感受。』", "", "文殊師利說：『正是如此！一切諸法的自然之相都如幻化，如來之相也是如此。我為什麼要感到高興呢？譬如呼喚產生的迴響，對於好聽或不好聽的聲音，既不執著，也沒有感受；一切諸法也是如此。』", 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，猶如呼響本悉清凈。如來、文殊其凈亦如吾，當何因而踴躍乎！」

大光又問：「何故如來贊于仁者？」

文殊答曰：「其有頒宣無所立慧，乃為如來所見嗟嘆；于諸言說不懷憂戚亦無增減，于諸眾生無眾生想，於一切法無諸法想。若志泥洹，修治生死，曉了魔事，解佛道業；以于魔事覺了真諦，分別佛法及與魔事；不畏魔事，不依佛法。如是行者，則為如來之所嗟嘆。」

又問文殊：「仁為奉行如此法乎？所以如來而嗟嘆之！」

答曰：「其平等者終無偏黨。」

又問：「其平等者不與偏乎？」

答曰：「所謂平等，等於諸逆，亦等吾我；等諸四大，亦等住見；吾所等者亦復若茲。如諸種等、四顛倒等，吾等亦如。如等不順反戾之事及欲所得，吾等亦如；如等生死，等及與本際；如等行原，等生死本及泥洹本。以用泥洹本等等之故，因此故曰本際平等。如本際等，故吾我等；已等吾我，亦等無明恩愛之本；如等無明恩愛之本，亦等明徹解脫之本。若以平等明脫之本，亦等貪淫、瞋恚、愚癡；以等三垢，亦復等於空、無相、愿；已等三脫，亦等有為之本；以等有為本，亦等無為本；以等於無為之本，文殊所等其亦若茲。是故大光！以此平等，諸法皆等。其以說者今所頒宣，方

【現代漢語翻譯】 現代漢語譯本： 『猶如呼喚回響，其本質是清凈的。如來（Tathagata，佛的稱號）、文殊（Manjushri，智慧的象徵）的清凈也和我一樣，有什麼原因值得踴躍歡喜呢！』 大光（Mahaprabha，菩薩名）又問：『為什麼如來讚歎您呢？』 文殊答道：『那些宣揚無所依立的智慧的人，才會被如來所見而讚歎；對於各種言說不懷憂愁，也沒有增減，對於一切眾生沒有眾生之想，對於一切法沒有諸法之想。如果立志于涅槃（Nirvana，解脫），修治生死，明白魔事，瞭解佛道事業；因為對於魔事覺悟了真諦，分別佛法以及魔事；不畏懼魔事，不依賴佛法。像這樣修行的人，才會被如來所讚歎。』 又問文殊：『您是奉行這樣的法嗎？所以如來才讚歎您！』 答道：『平等的人，終究沒有偏袒。』 又問：『平等的人不與偏袒為伍嗎？』 答道：『所謂的平等，等於各種違逆之事，也等於我和我；等於地、水、火、風四大，也等於執著于見解；我所平等對待的也是這樣。如同各種種子平等、四種顛倒平等，我所平等對待的也是這樣。如同平等對待不順從反叛之事以及想要獲得之物，我所平等對待的也是這樣；如同平等對待生死，平等對待本際（Bhūtakoti，真如實際）；如同平等對待行為的根源，平等對待生死的根本以及涅槃的根本。因為用涅槃的根本來平等對待的緣故，因此才說本際平等。如同本際平等，所以我和我平等；已經平等對待我和我，也平等對待無明（Avidya，無知）和恩愛的根本；如同平等對待無明和恩愛的根本，也平等對待明徹和解脫的根本。如果用平等對待明徹解脫的根本，也平等對待貪慾、嗔恚、愚癡；因為平等對待這三種垢染，也等於空、無相、無愿；已經平等對待這三種解脫，也等於有為的根本；因為平等對待有為的根本，也等於無為的根本；因為等於無為的根本，文殊所平等對待的也是這樣。所以大光！因為這種平等，諸法都是平等的。』 『現在所宣說的，正是』

【English Translation】 English version: 'It is like calling out a sound, the essence of which is pure. The purity of the Tathagata (Buddha, 'the thus-gone one') and Manjushri (Bodhisattva of wisdom) is also like mine, what reason is there to leap for joy!' Mahaprabha (Great Light, name of a Bodhisattva) then asked: 'Why does the Tathagata praise you?' Manjushri replied: 'Those who proclaim wisdom that is not based on anything are seen and praised by the Tathagata; they harbor no sorrow for various statements, nor do they add or subtract from them, they have no thought of beings for all beings, and no thought of dharmas for all dharmas. If one aspires to Nirvana (liberation), cultivates birth and death, understands the affairs of demons, and comprehends the work of the Buddha's path; because one awakens to the true meaning of demonic affairs, distinguishes between the Buddha's teachings and demonic affairs; is not afraid of demonic affairs, and does not rely on the Buddha's teachings. Such a practitioner is praised by the Tathagata.' He then asked Manjushri: 'Do you practice such a Dharma? That is why the Tathagata praises you!' He replied: 'The one who is equal ultimately has no partiality.' He then asked: 'Does the one who is equal not associate with partiality?' He replied: 'What is called equality is equal to all adversities, and also equal to 'I' and 'mine'; equal to the four great elements (earth, water, fire, wind), and also equal to clinging to views; what I treat equally is also like this. Just as various seeds are equal, the four inversions are equal, what I treat equally is also like this. Just as I treat equally things that are disobedient and rebellious and things that are desired, I treat them equally; just as I treat birth and death equally, I treat the Bhūtakoti (Reality-limit, ultimate reality) equally; just as I treat the origin of actions equally, I treat the root of birth and death and the root of Nirvana equally. Because of using the root of Nirvana to treat things equally, therefore it is said that the Reality-limit is equal. Just as the Reality-limit is equal, so 'I' and 'mine' are equal; having treated 'I' and 'mine' equally, I also treat the root of Avidya (ignorance) and love equally; just as I treat the root of ignorance and love equally, I also treat the root of clarity and liberation equally. If one uses the root of clarity and liberation to treat things equally, one also treats greed, hatred, and delusion equally; because one treats these three defilements equally, it is also equal to emptiness, signlessness, and wishlessness; having treated these three liberations equally, it is also equal to the root of conditioned existence; because one treats the root of conditioned existence equally, it is also equal to the root of unconditioned existence; because it is equal to the root of unconditioned existence, what Manjushri treats equally is also like this. Therefore, Mahaprabha! Because of this equality, all dharmas are equal.' 『What is now being proclaimed is』

當演說而見嗟嘆，一切此法皆悉平等，猶如虛空。虛空正等而無偏黨，虛空無數亦無所為。若有趣斯方欲習入，是故如來讚歎于彼。」

大光又問：「寧可宣暢善哉之法、無善哉法乎？」

文殊答曰：「菩薩善哉從志願出；諛諂無質，所行放逸，為不善哉。用眾生故，不捨大哀，故曰善哉；若不懷仁，念害眾生，則非善哉。若能愍傷一切眾生，乃為善哉；瞋恚懷結，離於忍辱，為不善哉。若不醉亂又隨律教，已有罪過自首歸誠而不藏匿，則為善哉；隱蔽殃釁而不發露，則非善哉。自見身惡能改除者，則為善哉；假使志求他人瑕闕，則非善哉。若行返復而知恩好，心不懷害，孝順行仁，則為善哉；無有返復，心常懷害，欲危返復，不奉孝順，不知報恩，則非善哉。聞佛道教尋能遵修，乃為善哉；若聞經典不肯敬順，則非善哉。奉行禁戒，未曾缺漏，乃為善哉；若受于戒，失不順從，則非善哉。常處閑靜，其心寂寞，乃為善哉；設慕憒鬧、自放恣者，則非善哉。在於閑居，捨身壽命而不戀恨，乃為善哉；假使貪愛己身壽命，則非善哉。修四賢聖，止足知節，乃為善哉；不知進退，多所志求，慕樂惡事，則非善哉。為人羸劣、能忍辱者，乃為善哉；若以害心向于眾人，則非善哉。諸所欲度能自節限，則為善哉；

【現代漢語翻譯】 現代漢語譯本：當演說佛法而見到人們讚歎時，要知道一切佛法都是平等無別的，就像虛空一樣。虛空是公正平等的，沒有偏袒，虛空是無限的，也沒有任何作為。如果有人對這種說法感興趣並想深入學習，所以如來（Tathagata，佛的稱號之一）才讚歎他們。

大光菩薩又問：『什麼是可以宣揚的善法，什麼是不可以宣揚的非善法呢？』

文殊菩薩回答說：『菩薩的善行源於他們的誓願；虛偽諂媚，沒有真誠的品質，行為放縱，就是不善。因為要利益眾生，不捨棄廣大的慈悲，所以說是善；如果不懷有仁慈之心，想著去傷害眾生，那就不是善。如果能夠憐憫和關懷一切眾生，那就是善；如果心懷嗔恨和怨結，遠離忍辱，就是不善。如果能不沉迷於酒醉和混亂，又能遵循戒律教導，已經犯下的罪過能夠坦白承認並真心悔改而不隱瞞，那就是善；如果隱瞞罪惡和過失而不揭露，那就不是善。如果能看到自身的缺點並加以改正，那就是善；如果總是尋求他人的缺點和過失，那就不是善。如果行為能知恩圖報，心中不懷惡意，孝順父母，行持仁義，那就是善；如果沒有感恩之心，心中常常懷有惡意，想要危害他人，不孝順父母，不知道報答恩情，那就不是善。聽到佛陀的教導能夠立刻遵照修行，那就是善；如果聽到佛經卻不肯恭敬順從，那就不是善。奉行佛陀的戒律，從未有缺失和遺漏，那就是善；如果受了戒律，卻違背而不遵守，那就不是善。常常處於清凈閑靜的地方，內心寂靜安寧，那就是善；如果羨慕喧鬧，放縱自己，那就是不善。在閑居的時候，能夠捨棄自己的身體和壽命而不留戀不捨，那就是善；如果貪戀自己的身體和壽命，那就不是善。修習四種賢聖之道，知足常樂，懂得節制，那就是善；如果不知進退，貪求過多，喜歡作惡，那就是不善。如果一個人身體虛弱，但能忍受屈辱，那就是善；如果懷著害人之心對待眾人，那就不是善。對於自己想要的東西能夠自我節制和限制，那就是善。』

【English Translation】 English version: When delivering a discourse and witnessing people's admiration, understand that all these Dharmas (teachings, principles) are equal and undifferentiated, just like the void (emptiness). The void is impartial and equal, without bias, and the void is infinite and without action. If someone is interested in this and wants to delve into it, that is why the Tathagata (one of the titles of the Buddha) praises them.

Great Light Bodhisattva further asked: 'What are the good Dharmas that can be proclaimed, and what are the non-good Dharmas that should not be proclaimed?'

Manjushri (Bodhisattva of Wisdom) replied: 'A Bodhisattva's (enlightenment being) goodness arises from their vows; flattery and insincerity, lacking genuine qualities, and indulging in unrestrained behavior are non-good. Because of benefiting sentient beings and not abandoning great compassion, it is called good; if one does not harbor kindness and thinks of harming sentient beings, then it is not good. If one can have compassion and care for all sentient beings, that is good; if one harbors anger and resentment, and is far from forbearance, that is non-good. If one can avoid intoxication and confusion, and follow the precepts and teachings, and sincerely confess and repent for past transgressions without concealing them, that is good; if one conceals sins and faults without revealing them, that is non-good. If one can see one's own faults and correct them, that is good; if one always seeks the faults and shortcomings of others, that is non-good. If one's actions are reciprocal and one knows gratitude, and one's heart does not harbor malice, and one is filial and practices benevolence, that is good; if one is ungrateful, constantly harbors malice, wants to harm others, is not filial, and does not know how to repay kindness, that is non-good. If one can immediately follow and practice the Buddha's teachings upon hearing them, that is good; if one hears the scriptures but is unwilling to respectfully obey them, that is non-good. If one upholds the precepts without any omissions or deficiencies, that is good; if one receives the precepts but violates and does not follow them, that is non-good. If one is constantly in a quiet and secluded place, and one's mind is peaceful and tranquil, that is good; if one admires noise and indulges oneself, that is non-good. When in seclusion, if one can relinquish one's body and life without attachment or regret, that is good; if one is attached to one's own body and life, that is non-good. If one cultivates the Four Noble Truths, is content, and knows moderation, that is good; if one does not know when to advance or retreat, is greedy for too much, and enjoys evil deeds, that is non-good. If a person is weak but can endure humiliation, that is good; if one treats others with a harmful intention, that is non-good. If one can restrain and limit oneself in what one desires, that is good.'

為人舒緩，不能謹敕，則非善哉。所可歸命未曾忘舍，乃為善哉；本有所歸遺棄不念，則非善哉。曉了威儀禮節之正，所行至誠，所作如言，心口相應，乃為善哉；欺詐迷惑一切世間，則非善哉。將護正法不違雅典，乃為善哉；誹謗經道，違失正理，則非善哉。假使所聞不謗經典，雖不師受，頒宣道教無所希冀，乃為善哉；愛惜經法自稱為師，若說經法常懷妄想，則非善哉。執權方便開化眾生，乃為善哉；不護眾生，無權方便，不行四恩，則非善哉。若能遵修六度無極、慇勤慕求，乃為善哉；若復棄捐六度無極，則非善哉。造行慧業，自致聖道，乃為善哉；貢高自恣，為憍慢業，則非善哉。行牢強慈，愍傷眾生，乃為善哉；趣爾行慈，所愍不弘，則非善哉。奉行十善，不違大猷，乃為善哉；玩習自恣，行十惡事，則非善哉。若能棄捐一切眾惡，乃為善哉；順從諸惡非法之事，則非善哉。

「大光！欲知出家顛倒不順行者，則非善哉；好樂空、無相、無愿，具足成就，乃為善哉。強上高床師子之座，而演雜句世間之談，隨俗同塵，則非善哉；若得菩薩篋藏之典修習遵行，升師子座，頒演道教，乃為善哉。毀於禁戒，受信施食，則非善哉；奉順戒法清凈鮮潔，應服一切供養之利，乃為善哉。貢高自大，憎妒經法，則

【現代漢語翻譯】 現代漢語譯本： 為人處事如果不能謹慎約束自己，就不是好的行為。如果能始終不忘歸依之處，才是好的行為；如果原本有所歸依卻遺棄不念，就不是好的行為。明白威儀禮節的正確規範，所作所為真誠，言行一致，才是好的行為；用欺騙迷惑世人，就不是好的行為。維護正法而不違背正理，才是好的行為；誹謗佛經教義，違背正理，就不是好的行為。即使聽聞的佛法不多，但不誹謗經典，即使沒有師父教導，也能傳播佛法，不求回報，才是好的行為；如果愛惜經法只是爲了自稱為師，或者講解佛法時常懷虛妄的想法，就不是好的行為。運用權巧方便來開導化解眾生，才是好的行為；不護念眾生，沒有權巧方便，不行四種恩惠（父母恩、眾生恩、國王恩、三寶恩），就不是好的行為。如果能夠遵照修行六度波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勤奮追求，才是好的行為；如果拋棄六度波羅蜜，就不是好的行為。修習增長智慧的善業，自己達到聖人的境界，才是好的行為；貢高我慢，放縱自己，造作驕慢的惡業，就不是好的行為。以堅定的慈悲心，憐憫傷痛的眾生，才是好的行為；只是表面上行慈悲，憐憫之心不廣大，就不是好的行為。奉行十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），不違背大道，才是好的行為；放縱自己，習於惡行，做十惡業，就不是好的行為。如果能夠捨棄一切惡行，才是好的行為；順從各種邪惡非法的事情，就不是好的行為。

『大光（Mahāprabha，人名）！想要知道出家之人顛倒錯亂的行為，就不是好的行為；如果喜好空性（Śūnyatā）、無相（Animitta）、無愿（Apranihita），具足成就這些功德，才是好的行為。勉強登上高高的獅子座（Siṃhāsana），卻宣講雜亂的世俗言論，隨波逐流，就不是好的行為；如果得到菩薩所藏的經典，修習並遵照奉行，登上獅子座，宣講佛法教義，才是好的行為。毀壞禁戒，接受信徒的供養，就不是好的行為；遵守戒律，保持清凈，才應該接受一切供養的利益，才是好的行為。貢高自大，憎恨嫉妒佛經教法，就……'

【English Translation】 English version: It is not good to be lax and undisciplined. It is good to never forget the refuge one has taken; it is not good to abandon and forget the refuge one once had. It is good to understand the proper rules of conduct and etiquette, to be sincere in one's actions, to act as one speaks, and to have one's heart and mouth in accord; it is not good to deceive and confuse all beings. It is good to protect the true Dharma and not violate proper principles; it is not good to slander the scriptures and lose the true meaning. Even if one has not heard much, if one does not slander the scriptures, and even if one has not received instruction from a teacher, it is good to propagate the teachings without expecting anything in return; it is not good to cherish the scriptures only to call oneself a teacher, or to speak of the scriptures with constant delusions. It is good to use skillful means to enlighten beings; it is not good to not protect beings, to lack skillful means, and to not practice the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the king, and kindness of the Three Jewels). It is good to follow and cultivate the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) diligently; it is not good to abandon the Six Perfections. It is good to cultivate wisdom and attain the path to enlightenment; it is not good to be arrogant and self-indulgent, creating deeds of pride.

It is good to practice steadfast compassion, feeling pity for all beings; it is not good to practice compassion superficially, without a broad sense of pity. It is good to practice the Ten Virtuous Deeds (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) without violating the great principles; it is not good to indulge in self-will and practice the Ten Non-Virtuous Deeds. It is good to abandon all evil deeds; it is not good to follow all evil and unlawful things.

'Mahāprabha! It is not good to know that a renunciate acts perversely and against the proper conduct; it is good to delight in emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), and to fully accomplish these qualities. It is not good to forcibly ascend the high lion throne (Siṃhāsana) and deliver mixed worldly talks, conforming to worldly customs; it is good to obtain the scriptures hidden by the Bodhisattvas, to practice and follow them, to ascend the lion throne, and to propagate the teachings. It is not good to violate the precepts and receive offerings from believers; it is good to uphold the precepts purely and cleanly, and to be worthy of receiving all the benefits of offerings. It is good to be arrogant and jealous of the scriptures, then...'

非善哉；謙下恭順，不懷慢恣，嗟嘆人德，乃為善哉。嫉妒菩薩，憎其高行，則非善哉；見諸菩薩敬之如佛，乃為善哉。是為大光！如佛所說，其行法者則為非遠，不至大慧，皆非善哉；其有順從如來教者乃為善哉。」

大光又問：「以何等故贊法善哉？法在善哉、非善哉乎？」

文殊答曰：「吾于諸法不行善哉，亦復不行非善哉也。所以者何？一切諸法悉無所合，亦無吾、我。」

又問文殊：「仁者！不與善法合乎？」

文殊答曰：「吾則不與善法俱合，亦復不與惡法共合。所以者何？計極著者謂有為矣，其無著者謂無為矣；計無常者亦是有為，自計有身不了本無。」

又問：「文殊師利！仁者至德亦是有為，計有吾、我。」

文殊答曰：「假使吾計有為，身是我所，則墮恐懼。」

又問：「文殊師利！仁者不畏於有為乎？」

報曰：「假使見於有為、究竟成就、永存無滅盡者，我乃恐懼。」

又問：「文殊！仁者不見有為之事而成就乎？」

答曰：「吾尚不見無為之事而在成就，況當復睹有為之事而成就也！」

又問：「文殊！仁為有為，若無為乎？」

答曰：「仁者！吾不有為亦不無為。所以者何？設使有為，則與愚癡凡夫同塵；

【現代漢語翻譯】 現代漢語譯本： 『不善良啊；謙虛恭敬，不懷驕慢放縱，讚歎別人的德行，才是善良的。嫉妒菩薩（Bodhisattva，指追求覺悟的眾生），憎恨他們的高尚行為，就不是善良的；見到各位菩薩像敬佛一樣尊敬，才是善良的。這就是大光！如果像佛所說的那樣，修行佛法的人認為修行佛法離自己很遠，不能達到大智慧，都不是善良的；那些能夠順從如來（Tathagata，指佛）教導的人才是善良的。』

大光（Daguang，人名）又問：『因為什麼讚揚佛法是善良的呢？佛法本身是善良的還是不善良的呢？』

文殊（Manjusri，智慧的象徵）回答說：『我對於諸法，既不認為是善良的，也不認為是不善良的。為什麼呢？因為一切諸法都沒有聚合，也沒有吾、我（ego，自我意識）。』

又問文殊：『仁者！不與善良的法相合嗎？』

文殊回答說：『我不與善良的法相合，也不與邪惡的法相合。為什麼呢？執著于極端的人認為存在有為法（conditioned phenomena，因緣和合而生的現象），不執著的人認為存在無為法（unconditioned phenomena，非因緣和合而生的現象）；認為事物是無常的也是有為法，自己認為有身體就是不瞭解其本性是空無。』

又問：『文殊師利（Manjusri，智慧的象徵）！仁者的至高德行也是有為法，認為有吾、我。』

文殊回答說：『假如我執著于有為法，認為身體是我的所有，就會墮入恐懼。』

又問：『文殊師利！仁者不畏懼有為法嗎？』

回答說：『假如我看到有為法是究竟成就、永遠存在、沒有滅盡的，我才會恐懼。』

又問：『文殊！仁者沒有看到有為之事能夠成就嗎？』

回答說：『我尚且沒有看到無為之事能夠成就，更何況能看到有為之事能夠成就呢！』

又問：『文殊！仁者是有為，還是無為呢？』

回答說：『仁者！我不有為也不無為。為什麼呢？如果是有為，就和愚癡的凡夫一樣沾染塵俗；』

【English Translation】 English version: 『Not good; being humble and respectful, not harboring arrogance and indulgence, praising the virtues of others, that is good. Being jealous of Bodhisattvas (Bodhisattva, beings who seek enlightenment), hating their noble conduct, that is not good; seeing all Bodhisattvas and respecting them as Buddhas, that is good. This is Daguang! If, as the Buddha said, those who practice the Dharma think that practicing the Dharma is far from them and cannot attain great wisdom, that is not good; those who can follow the teachings of the Tathagata (Tathagata, one of the titles of a Buddha) are good.』

Daguang (Daguang, a name) then asked: 『For what reason is praising the Dharma good? Is the Dharma itself good or not good?』

Manjusri (Manjusri, symbol of wisdom) replied: 『Regarding all dharmas, I do not consider them good, nor do I consider them not good. Why? Because all dharmas have no aggregation, nor do they have ego.』

He then asked Manjusri: 『Virtuous one! Do you not unite with good dharmas?』

Manjusri replied: 『I do not unite with good dharmas, nor do I unite with evil dharmas. Why? Those who cling to extremes believe in conditioned phenomena (conditioned phenomena, phenomena arising from causes and conditions), those who do not cling believe in unconditioned phenomena (unconditioned phenomena, phenomena not arising from causes and conditions); believing that things are impermanent is also conditioned phenomena, believing that one has a body is not understanding its fundamental emptiness.』

He then asked: 『Manjusri (Manjusri, symbol of wisdom)! The virtuous one's supreme virtue is also conditioned phenomena, believing in ego.』

Manjusri replied: 『If I were to cling to conditioned phenomena, believing that the body is mine, then I would fall into fear.』

He then asked: 『Manjusri! Does the virtuous one not fear conditioned phenomena?』

He replied: 『If I were to see conditioned phenomena as ultimately accomplished, eternally existing, and never ceasing, then I would fear.』

He then asked: 『Manjusri! Does the virtuous one not see conditioned events as being accomplished?』

He replied: 『I have not even seen unconditioned events as being accomplished, how much less would I see conditioned events as being accomplished!』

He then asked: 『Manjusri! Is the virtuous one conditioned or unconditioned?』

He replied: 『Virtuous one! I am neither conditioned nor unconditioned. Why? If I were conditioned, then I would be like foolish ordinary people, stained by the dust of the world;』

假使無為，則與聲聞、緣覺同等。」

又問：「文殊！設使仁者亦不有為，復不無為，今我云何執持此教？」

答曰：「譬如化人之所興為，欲持法者亦當如彼。于天子意所志云何？如來神識為住何所？立在色乎？」

答曰：「非也！」

「為復立在痛癢、思想、生死識乎？」

報曰：「非也！」

又問：「住三界乎？」

答曰：「非也！」

「住在有為若無為乎？」

答曰：「非也！」

又問：「如來神識為何所住？」

報曰：「文殊！如來神識永無所住。」

答曰：「如來神識設無所住，卿當執持如彼所住！」

又問：「文殊！仁者則為是如來乎？」

答曰：「天子！其無本者，無來無去無所周旋，吾所由來亦復如是；以是之故吾為如來，所來亦如；如佛所來吾亦如之，以是之故吾為如來。如如來住，吾住亦如；以是之故吾為如來。如來無本，文殊師利亦復無本，故曰無本。以是之故，吾為如來。」

又問：「文殊！其無本者，當從何求？」

答曰：「天子！其無本者，當於六十二見中求。」

又問：「六十二見當於何求？」

答曰：「當於如來解脫中求，不懷瞋法而求之矣！」

又問

【現代漢語翻譯】 現代漢語譯本： 『如果執著于無為（Nirvana，涅槃），那就和聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法的修行者）一樣了。』

天子又問：『文殊（Mañjuśrī，智慧的象徵）！假設您既不執著于有為（Saṃskṛta，因緣和合而成的現象），也不執著于無為（Asaṃskṛta，不依賴因緣的絕對狀態），那麼我應該如何秉持這個教法呢？』

文殊回答說：『譬如幻化出來的人所做的事情，想要秉持佛法的人也應當像他們一樣。天子您認為如何？如來的神識住在哪裡？是住在色（Rūpa，物質現象）之中嗎？』

天子回答說：『不是的！』

文殊又問：『是住在痛癢（Vedanā，感受）、思想（Saṃjñā，知覺）、生死識（Vijñāna，了別）之中嗎？』

天子回答說：『不是的！』

天子又問：『住在三界（Trailokya，欲界、色界、無色界）之中嗎？』

文殊回答說：『不是的！』

天子又問：『住在有為或者無為之中嗎？』

文殊回答說：『不是的！』

天子又問：『如來的神識住在哪裡呢？』

文殊回答說：『文殊！如來的神識永遠沒有固定的住所。』

文殊又說：『如果如來的神識沒有固定的住所，您就應當像如來那樣安住！』

天子又問：『文殊！您就是如來嗎？』

文殊回答說：『天子！那沒有本性（Svabhāva，自性）的東西，沒有來處，沒有去處，也沒有任何周旋之處，我的由來也像這樣；因為這個緣故，我就是如來，我的來處也像如來一樣；如佛的來處，我的來處也像他一樣，因為這個緣故，我就是如來。如如來所住，我的住處也像如來一樣；因為這個緣故，我就是如來。如來沒有本性，文殊師利（Mañjuśrī，智慧的象徵）也沒有本性，所以說沒有本性。因為這個緣故，我就是如來。』

天子又問：『文殊！那沒有本性的東西，應當從哪裡去尋求呢？』

文殊回答說：『天子！那沒有本性的東西，應當從六十二見（Dṛṣṭi，六十二種錯誤的見解）中去尋求。』

天子又問：『六十二見應當從哪裡去尋求呢？』

文殊回答說：『應當從如來的解脫（Moksha，從輪迴中解脫）中去尋求，不要懷著嗔恨之心去尋求！』

天子又問：

【English Translation】 English version: 『If one clings to non-action (Nirvana), then one is the same as a Śrāvaka (one who attains enlightenment by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own).』

Then the Deva (celestial being) asked: 『Mañjuśrī (symbol of wisdom)! Suppose you neither cling to action (Saṃskṛta) nor to non-action (Asaṃskṛta), how should I uphold this teaching?』

Mañjuśrī replied: 『Like the actions performed by a created being, one who wishes to uphold the Dharma should also be like that. What do you think, Deva? Where does the Tathāgata's (another name for Buddha) consciousness reside? Does it reside in form (Rūpa)?』

The Deva replied: 『No!』

Mañjuśrī asked: 『Does it reside in feeling (Vedanā), perception (Saṃjñā), or the consciousness of birth and death (Vijñāna)?』

The Deva replied: 『No!』

The Deva asked: 『Does it reside in the three realms (Trailokya)?』

Mañjuśrī replied: 『No!』

The Deva asked: 『Does it reside in action or non-action?』

Mañjuśrī replied: 『No!』

The Deva asked: 『Where does the Tathāgata's consciousness reside?』

Mañjuśrī replied: 『Mañjuśrī! The Tathāgata's consciousness never resides anywhere.』

Mañjuśrī continued: 『If the Tathāgata's consciousness does not reside anywhere, you should abide as the Tathāgata abides!』

The Deva asked: 『Mañjuśrī! Are you the Tathāgata?』

Mañjuśrī replied: 『Deva! That which has no inherent nature (Svabhāva), has no coming, no going, and no revolving. My origin is also like that; for this reason, I am the Tathāgata, and my coming is like the Tathāgata's coming; as the Buddha comes, so do I come, for this reason, I am the Tathāgata. As the Tathāgata abides, so do I abide; for this reason, I am the Tathāgata. The Tathāgata has no inherent nature, and Mañjuśrī also has no inherent nature, therefore it is said to have no inherent nature. For this reason, I am the Tathāgata.』

The Deva asked: 『Mañjuśrī! Where should that which has no inherent nature be sought?』

Mañjuśrī replied: 『Deva! That which has no inherent nature should be sought in the sixty-two views (Dṛṣṭi).』

The Deva asked: 『Where should the sixty-two views be sought?』

Mañjuśrī replied: 『They should be sought in the Tathāgata's liberation (Moksha), seeking without harboring anger!』

The Deva asked:

：「如來解脫不懷瞋法，當於何求？」

答曰：「當於眾生志行中求。」

又問：「眾生志行當於何求？」

答曰：「當於如來聖慧中求。」

又問：「如來聖慧當於何求？」

答曰：「當於眾生諸根各異，分別原際而於中求。」

又問：「文殊師利！今者所說吾不能了。其不解者不能分別則當愕然！」

答曰：「如來之慧無能分別。」

又問：「何故？」

答曰：「如來慧者，無所掛礙亦無想念，不可逮得，無有言辭亦無所行，無心、意、識，離於言教，以是之故無能知者，不可分別。」

又問：「文殊！設如來慧不可分別，諸聲聞眾云何曉了？何因菩薩而得住于不退轉地？」

答曰：「天子！如來至真善權方便，因時頒宣文字之說。又其慧者無有文字，譬如不從水中而生火矣，鉆木求火及照陽燧乃出火耳！如來若此，威神聖旨道慧無邊，廣分別說本無之慧，無有能知如來聖慧。如來聖慧燒諸愚癡闇昧草木，令不復生。彼則何謂燒諸愚癡闇昧草木？一切分別眾行之心演道品法、六波羅蜜諸度無極。」

又問：「文殊！無有草木不生瑕穢亦無瘡病，云何說之？」

答曰：「所暢說者，無緣起分，所言無毀，無合無散。所頒宣者，不

【現代漢語翻譯】 現代漢語譯本： 問：『如來的解脫境界不包含嗔恨，應當在哪裡尋求？』 答：『應當在眾生的志向和行為中尋求。』 又問：『眾生的志向和行為應當在哪裡尋求？』 答：『應當在如來的聖慧中尋求。』 又問：『如來的聖慧應當在哪裡尋求？』 答：『應當在眾生諸根（眼、耳、鼻、舌、身、意）各不相同，分別探究其根源和邊際，並從中尋求。』 又問：『文殊師利（Manjusri，菩薩名）！現在所說的我不能理解。那些不理解的人無法分別，將會感到茫然！』 答：『如來的智慧是無法分別的。』 又問：『為什麼？』 答：『如來的智慧，沒有任何掛礙，也沒有任何想念，無法企及，沒有言辭可以表達，也沒有任何行為可以追蹤，沒有心、意、識的分別，超越了言語教誨。因此，沒有人能夠完全瞭解，也無法用分別心去理解。』 又問：『文殊（Manjusri）！如果如來的智慧無法分別，那麼聲聞（Sravaka，聽聞佛法而修行的弟子）大眾如何理解？菩薩（Bodhisattva，立志成佛的修行者）又如何安住于不退轉地（Avivartana，不再退回較低的修行層次）？』 答：『天子（Devaputra，天神之子）！如來以至真至善的權巧方便，根據時機宣說文字的教義。然而，如來的智慧本身是沒有文字的，就像火不是從水中產生一樣，而是通過鉆木取火或者用陽燧（古代取火工具）才能得到火！如來也是如此，以其威神之力和聖旨，其道慧無邊無際，廣泛地分別解說原本沒有分別的智慧。沒有人能夠完全瞭解如來的聖慧。如來的聖慧能夠焚燒各種愚癡和闇昧的草木，使它們不再生長。所謂焚燒愚癡和闇昧的草木，指的是用一切分別眾生的心，來演說三十七道品（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法）的法門，以及六波羅蜜（Six Paramitas，菩薩修行的六種方法）等各種度無極（超越生死輪迴的方法）。』 又問：『文殊（Manjusri）！沒有草木是不生瑕疵和污穢，也沒有草木是沒有瘡傷和疾病的，為什麼這樣說呢？』 答：『所宣暢說的，是沒有緣起（Pratitya-samutpada，事物產生的條件和原因）的分別，所說的沒有毀壞，沒有聚合也沒有消散。所頒佈宣說的，不是……』

【English Translation】 English version: Question: 'Where should one seek the Tathagata's (Tathagata, one of the titles of the Buddha) liberation, which is free from anger?' Answer: 'One should seek it in the aspirations and conduct of sentient beings.' Question: 'Where should one seek the aspirations and conduct of sentient beings?' Answer: 'One should seek it in the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom.' Question: 'Where should one seek the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom?' Answer: 'One should seek it in the diverse faculties of sentient beings, examining their origins and boundaries, and seeking within them.' Question: 'Manjusri (Manjusri, a Bodhisattva)! I do not understand what you are saying. Those who do not understand and cannot differentiate will be bewildered!' Answer: 'The Tathagata's (Tathagata, one of the titles of the Buddha) wisdom cannot be differentiated.' Question: 'Why?' Answer: 'The Tathagata's (Tathagata, one of the titles of the Buddha) wisdom is free from all attachments and thoughts, unattainable, beyond words, without action, and devoid of mind, intention, and consciousness. It transcends verbal teachings. Therefore, no one can fully comprehend it, and it cannot be understood through differentiation.' Question: 'Manjusri (Manjusri, a Bodhisattva)! If the Tathagata's (Tathagata, one of the titles of the Buddha) wisdom cannot be differentiated, how do the Sravakas (Sravaka, disciples who learn by hearing the teachings) understand it? And how do Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) abide in the state of non-retrogression (Avivartana, the state of not falling back from the path)?' Answer: 'Devaputra (Devaputra, a divine being)! The Tathagata (Tathagata, one of the titles of the Buddha), with perfect truth and skillful means, proclaims the teachings in words according to the occasion. However, the wisdom itself is without words, just as fire does not come from water. Fire is obtained by drilling wood or using a burning mirror! The Tathagata (Tathagata, one of the titles of the Buddha) is like this. With divine power and sacred intention, the wisdom of the path is boundless, extensively explaining the wisdom that is originally without differentiation. No one can fully know the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom. The Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom burns away the grass and trees of ignorance and darkness, preventing them from growing again. What does it mean to burn away the grass and trees of ignorance and darkness? It means using the mind that differentiates all beings to expound the Dharma of the Thirty-seven Factors of Enlightenment (Bodhipaksika-dharmas, the 37 practices leading to enlightenment), and the Six Paramitas (Six Paramitas, the six perfections practiced by Bodhisattvas) and other methods of transcendence.' Question: 'Manjusri (Manjusri, a Bodhisattva)! There is no grass or tree that does not produce flaws and impurities, nor is there any that is without sores and diseases. Why do you say this?' Answer: 'What is proclaimed is without the distinction of dependent origination (Pratitya-samutpada, the principle of interdependent arising), what is said is without destruction, without aggregation, and without dispersion. What is promulgated is not...'

說生死，無泥洹教，無所蠲除亦無所斷，不有造證，無所遵修，無得無歸。此所言者，乃為寂寞堅要之辭。」

天子報曰：「難及，難及，至未曾有！文殊師利！今所說者微妙巍巍，無極之慧超異如是！而魔波旬不來至此，欲廢亂之，行於逆乎？」

適說是語須臾未久，時魔波旬在於虛空，興大雲雨，謦揚大音，其音普聞一切眾會。時眾會者各心念言：「此何等聲流溢乃爾？」

爾時世尊告文殊師利「仁寧見魔所興亂乎？」

答曰：「唯然，天中天！」文殊師利即如其像三昧思惟，令魔波旬自然見縛。尋便墮地，喚呼稱怨，恚恨罵詈：「文殊師利！今當杻械鎖縛我身！」

文殊答曰：「咄，魔波旬！復有繫縛堅固難解，逾過於此！今者所被，如卿不覺。何謂堅縛？」

謂言：「吾我、顛倒、恩愛、諸邪見縛、因緣繫縛。卿常為此枷鎖所縛，不自覺知！」

魔又啟曰：「唯見原赦，使得解脫！」

文殊師利曰：「汝當興造行作佛事，我能令卿從系得解！」

魔即對曰：「我于佛法無所妨廢亦無所壞，已當何因興作佛事？」

文殊答曰：「波旬！欲知興作佛事修行，乃為菩薩智慧變化。假使如來興作佛事不足為難，魔作佛事斯乃為奇！」

於是文殊

【現代漢語翻譯】 現代漢語譯本：

』談論生死，沒有涅槃（Nirvana，解脫）的教義，沒有什麼需要去除或斷絕的，沒有創造或證明，沒有什麼需要遵循或修行的，沒有獲得也沒有失去。這些話語，才是寂靜和堅定的真諦。』 天子回答說：『難以企及，難以企及，真是前所未有！文殊師利（Manjushri，智慧的象徵）！您現在所說的微妙而偉大，這種無上的智慧是如此超凡！但是魔王波旬（Mara Papman，佛教中的惡魔）沒有來這裡擾亂，做出違逆之事嗎？』 話音剛落，時間不長，魔王波旬就在虛空中，興起大片烏雲和暴雨，發出巨大的聲響，這聲音傳遍了所有的集會。集會中的人們各自心中想著：『這是什麼聲音，如此洪亮？』 這時，世尊（Lord Buddha）告訴文殊師利：『您看見魔王所製造的混亂了嗎？』 文殊師利回答說：『是的，天中天（Lord of Gods）！』文殊師利立刻進入如其形象的三昧（Samadhi，冥想），使得魔王波旬自然被束縛。隨即魔王波旬便墮落到地上，呼喊抱怨，憤怒地咒罵：『文殊師利！現在要用刑具鎖鏈束縛我的身體！』 文殊師利回答說：『咄，魔王波旬！還有比這更堅固難以解脫的束縛！你現在所受的，就像你沒有察覺一樣。什麼是堅固的束縛呢？』 文殊師利說：『那就是我執、顛倒、恩愛、各種邪見，以及因緣的束縛。你常常被這些枷鎖所束縛，卻不自覺知！』 魔王又請求說：『希望能夠得到原諒和赦免，讓我得到解脫！』 文殊師利說：『你應當興起和創造，修行佛事，我就能讓你從束縛中得到解脫！』 魔王立刻回答說：『我對於佛法沒有什麼妨礙或破壞，又應當如何興作佛事呢？』 文殊師利回答說：『波旬！想要知道興作佛事和修行，乃是菩薩的智慧變化。假如如來（Tathagata，佛的稱號）興作佛事，這並不足為奇，魔王興作佛事，這才是奇蹟！』 於是，文殊師利...

【English Translation】 English version:

'Speaking of birth and death, there is no Nirvana (liberation) teaching, nothing to be removed or severed, no creation or proof, nothing to be followed or practiced, no gain and no loss. These words are the essence of tranquility and steadfastness.' The Deva (King of Gods) replied: 'Inaccessible, inaccessible, truly unprecedented! Manjushri (symbol of wisdom)! What you are saying now is subtle and magnificent, such supreme wisdom is so extraordinary! But has Mara Papman (demon in Buddhism) not come here to disrupt and act against it?' As soon as these words were spoken, before long, Mara Papman was in the void, causing great clouds and rain, uttering loud sounds, which were heard throughout all the assemblies. The people in the assemblies each thought in their hearts: 'What is this sound, so loud?' At this time, the Lord Buddha (World Honored One) said to Manjushri: 'Do you see the chaos caused by Mara?' Manjushri replied: 'Yes, Lord of Gods!' Manjushri immediately entered the Samadhi (meditation) of his form, causing Mara Papman to be naturally bound. Immediately, Mara Papman fell to the ground, shouting and complaining, angrily cursing: 'Manjushri! Now you will use instruments and chains to bind my body!' Manjushri replied: 'Hey, Mara Papman! There are bonds more solid and difficult to break than these! What you are suffering now is as if you are unaware. What are the solid bonds?' Manjushri said: 'They are ego, delusion, affection, all kinds of wrong views, and the bonds of cause and condition. You are often bound by these shackles, but you are not aware of it!' Mara then requested: 'I hope to be forgiven and pardoned, so that I may be liberated!' Manjushri said: 'You should arise and create, practice Buddhist deeds, and I can let you be liberated from bondage!' Mara immediately replied: 'I have not obstructed or destroyed the Buddha-dharma (Buddha's teachings), so how should I perform Buddhist deeds?' Manjushri replied: 'Papman! If you want to know about arising and creating Buddhist deeds and practice, it is the wisdom transformation of a Bodhisattva (enlightenment being). If the Tathagata (title of Buddha) performs Buddhist deeds, it is not surprising, but if Mara performs Buddhist deeds, it is a miracle!' Then, Manjushri...

師利即如其像三昧思惟，使魔波旬變作佛像——三十二相莊嚴其身，坐師子床，智慧辯才所說如佛——而宣此言：「所欲問者，一切眾生諸所狐疑，自恣所啟，當爲發遣！」

時大迦葉問魔波旬：「比丘修行以何為縛？」

魔尋答曰：「計我禪定而志寂然，則是有想、無想品第；想空為要，毀眾見想；想于要想，興于眾念御無愿想；懷諸所愿為泥洹想；而樂無為毀生死想。是為迦葉！修行比丘之繫縛也。所以者何？迦葉當知，不當毀壞諸所往見因而行空也。所謂空者，諸見皆空；不當毀念求于無想。所以者何？敢可所念，悉為無想。不當毀愿而求無愿，其所愿者悉亦無愿。不當毀生死而求泥洹，曉了生死不可得處則為泥洹。迦葉當知，其行泥洹不起思想，當於眾著令無所起。毀壞滅盡泥洹本凈，無所起生乃為無為。」

說是語時，五百比丘心逮清凈。時須菩提問諸比丘：「誰為開化諸賢者等？」

五百人曰：「其無所得，不成正覺，開化吾等。」

又問：「云何開化？」

答曰：「不來不去，曉瞭如是；不起不滅，其慧常住。」

說是語時，二百比丘逮清凈眼。

時須菩提問魔波旬：「何謂比丘為最眾祐？」

魔即對曰：「若無所受亦無畢凈，而從篤信愛樂

【現代漢語翻譯】 現代漢語譯本：師利（Śrī，人名）即刻進入如其形象三昧的思惟狀態，使得魔波旬（Māra Pāpīyas，佛教中的魔王）變化成佛的形象——三十二相莊嚴其身，坐在獅子座上，以佛的智慧和辯才說法——並且宣說：『你們想問什麼，一切眾生所有疑惑，隨意發問，我當爲你們解答！』 當時大迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）問魔波旬：『比丘修行被什麼束縛？』 魔波旬隨即回答說：『執著於我的禪定而追求寂靜，這就是有想、無想的次第分別；認為空是重要的，毀壞各種見解和想法；執著于非想，產生各種念頭來駕馭無愿的想法；懷著各種願望而認為這就是涅槃的想法；並且樂於無為而毀壞生死之想。這就是迦葉！修行比丘的束縛。為什麼這麼說呢？迦葉應當知道，不應當毀壞各種以往的見解而追求空。所謂的空，是說各種見解都是空性的；不應當毀壞念頭而追求無想。為什麼這麼說呢？因為任何念頭，最終都是無想。不應當毀壞願望而追求無愿，因為任何願望，最終也是無愿。不應當毀壞生死而追求涅槃，明白生死不可得之處就是涅槃。迦葉應當知道，修行涅槃不應生起思想，應當對各種執著令其無所生起。毀壞滅盡涅槃的本來清凈，無所生起才是真正的無為。』 說這些話的時候，五百比丘內心獲得清凈。當時須菩提（Subhūti，釋迦牟尼十大弟子之一）問這些比丘：『是誰開化了各位賢者？』 五百人回答說：『是那無所得，不成正覺的道理，開化了我們。』 又問：『如何開化？』 回答說：『不來不去，明白就是這樣；不起不滅，其智慧常住。』 說這些話的時候，二百比丘獲得了清凈的眼。 當時須菩提問魔波旬：『什麼樣的比丘是最受大眾護佑的？』 魔立刻回答說：『如果無所接受，也沒有完全的清凈，而是從真誠的信仰和喜愛出發……』

【English Translation】 English version: Śrī, immediately entering into the Samadhi of Suchness, caused Māra Pāpīyas to transform into an image of the Buddha—his body adorned with the thirty-two marks, seated on a lion throne, speaking with the wisdom and eloquence of the Buddha—and proclaiming: 'Whatever you wish to ask, all the doubts of all beings, ask freely, and I shall answer them for you!' At that time, Mahākāśyapa asked Māra Pāpīyas: 'What binds a Bhikṣu in his practice?' Māra immediately replied: 'Clinging to my meditation and seeking tranquility, these are the distinctions of thought and non-thought; considering emptiness as essential, destroying all views and thoughts; clinging to non-thought, generating various thoughts to control the desireless thought; cherishing various desires and considering this as the thought of Nirvana; and delighting in non-action and destroying the thought of birth and death. This, O Kāśyapa! is the bondage of a practicing Bhikṣu. Why is this so? Kāśyapa should know that one should not destroy various past views and then seek emptiness. What is called emptiness means that all views are empty; one should not destroy thoughts and seek non-thought. Why is this so? Because any thought ultimately becomes non-thought. One should not destroy desires and seek desirelessness, because any desire ultimately becomes desireless. One should not destroy birth and death and seek Nirvana, understanding that the place where birth and death cannot be found is Nirvana. Kāśyapa should know that practicing Nirvana should not give rise to thoughts, and one should cause all attachments to not arise. Destroying and extinguishing the original purity of Nirvana, not giving rise to anything is true non-action.' While he was speaking these words, five hundred Bhikṣus attained purity of mind. At that time, Subhūti asked the Bhikṣus: 'Who has enlightened you, virtuous ones?' The five hundred replied: 'That which is unobtainable and does not achieve perfect enlightenment has enlightened us.' He asked again: 'How has it enlightened you?' They replied: 'Neither coming nor going, understanding it is thus; neither arising nor ceasing, its wisdom abides eternally.' While they were speaking these words, two hundred Bhikṣus attained the pure eye. At that time, Subhūti asked Māra Pāpīyas: 'What kind of Bhikṣu is most protected by the multitude?' Māra immediately replied: 'If there is nothing received and no complete purity, but it comes from sincere faith and love...'

佛法受飲食饌，如須菩提。若有比丘不受不捨——其施與者，觀彼比丘猶如幻化；其受施者，意念如影，無有生者亦無受者——心無所著，無心不起，彼則於世為最眾祐。」

時舍利弗問魔波旬：「何謂三昧而不穢亂？」

波旬答曰：「於三昧盡，如無所盡，悉令都盡。其無生者不令興起，燒盡眾欲本末清凈。悉無所生令不復愚，無所更歷一切諸法，曉了清凈平等正受，遵修寂滅察諸所更，滅盡三昧而以正受，無觀不觀亦無所見，如是三昧乃無穢亂。」

大目揵連問魔波旬：「何謂比丘心得自在？」

波旬答曰：「假使比丘曉了一切，究暢人心及與諸法悉解脫相，宣說諸法悉解脫相；無所依倚所懷來心，亦無所解亦無所懷；心無色慾，見一切色心無所住；曉了諸法亦無處所，心不可護。曉于諸法、亦不可持，心不知心。心者自然則為清凈，諸法亦然自然清凈，法界清凈得不動轉。以他因緣現在目前，備六神通、四神足念而自娛樂，比丘如是心乃自在。」

邠耨文陀尼弗問魔波旬：「何謂比丘說法清凈？」

波旬答曰：「假使比丘見一切法皆度無極，而悉遍見眾心各異，悉無所著。一切所念則無同像，旨分別說，曉了一切音聲、言說、談語、論議如山呼響，觀諸講法亦如幻人，身

【現代漢語翻譯】 現代漢語譯本： 佛法接受飲食供養，須菩提（Subhuti）。如果有的比丘不接受也不捨棄——對於施與者來說，觀看那位比丘就像是幻化出來的一樣；接受施捨的人，意念就像影子一樣，沒有產生的人，也沒有接受的人——內心沒有任何執著，沒有念頭不生起，這樣的人在世間是最受庇佑的。

當時，舍利弗（Sariputra）問魔波旬（Mara Papiyas）：『什麼是沒有污穢混亂的三昧（Samadhi）？』

波旬（Mara Papiyas）回答說：『對於三昧的窮盡，就像沒有什麼可以窮盡一樣，全部都令其窮盡。對於沒有生起的事物，不讓它興起，燒盡所有的慾望，從根本到末梢都清凈。對於一切沒有生起的事物，令其不再愚昧，不再經歷一切諸法，明白清凈平等正確的接受，遵循修行寂滅，觀察所經歷的一切，滅盡三昧而以正確的接受，沒有觀想，也沒有不觀想，也沒有任何所見，這樣的三昧才是沒有污穢混亂的。』

大目犍連（Mahamaudgalyayana）問魔波旬（Mara Papiyas）：『什麼是比丘心得自在？』

波旬（Mara Papiyas）回答說：『假設比丘明白一切，徹底瞭解人心以及諸法的所有解脫之相，宣說諸法的所有解脫之相；沒有依靠，對於所懷的來心，也沒有理解，也沒有懷念；內心沒有貪愛，見到一切色法，內心沒有停留；明白諸法也沒有固定的處所，內心不可守護。明白諸法，也不可執持，內心不知道內心。內心自然清凈，諸法也是如此，自然清凈，法界清凈，得到不動搖的轉變。憑藉他人的因緣，現在呈現在眼前，具備六神通、四神足念而自我娛樂，比丘像這樣，內心才能自在。』

邠耨文陀尼弗（Purna Maitrayani-putra）問魔波旬（Mara Papiyas）：『什麼是比丘說法清凈？』

波旬（Mara Papiyas）回答說：『假設比丘見到一切法都度過無極的境界，並且普遍見到眾生的心各不相同，沒有任何執著。一切所念都沒有相同的形象，旨意分別解說，明白一切音聲、言說、談語、論議，就像山谷的迴響一樣，觀察各種講法就像幻化出來的人一樣，身體……』

【English Translation】 English version: The Dharma receives food offerings, Subhuti (Subhuti). If there is a Bhikkhu who neither accepts nor rejects—to the giver, viewing that Bhikkhu is like an illusion; the receiver, their mind is like a shadow, there is no one born, nor is there a receiver—the mind is without attachment, no thought unarises, that one is the most blessed in the world.

Then Sariputra (Sariputra) asked Mara Papiyas (Mara Papiyas): 'What is Samadhi (Samadhi) without defilement and confusion?'

Mara Papiyas (Mara Papiyas) replied: 'To the exhaustion of Samadhi, it is as if there is nothing to exhaust, exhaust it all completely. For that which is unborn, do not let it arise, burn away all desires, from root to branch, pure and clean. For all that is unborn, let it no longer be foolish, no longer experience all Dharmas, understand clearly pure, equal, and correct reception, follow and cultivate stillness, observe all that is experienced, extinguish Samadhi and with correct reception, without contemplation, nor without contemplation, nor is there anything seen, such Samadhi is without defilement and confusion.'

Mahamaudgalyayana (Mahamaudgalyayana) asked Mara Papiyas (Mara Papiyas): 'What is it for a Bhikkhu to have freedom of mind?'

Mara Papiyas (Mara Papiyas) replied: 'Suppose a Bhikkhu understands everything, thoroughly comprehends the minds of people and the aspects of liberation of all Dharmas, proclaims the aspects of liberation of all Dharmas; without reliance, for the mind that comes, there is neither understanding nor remembrance; the mind is without craving, seeing all forms, the mind does not dwell; understanding all Dharmas, there is also no fixed place, the mind cannot be guarded. Understanding Dharmas, also cannot be held, the mind does not know the mind. The mind is naturally pure, so too are all Dharmas, naturally pure, the Dharma realm is pure, attaining unwavering transformation. Relying on the causes and conditions of others, now present before the eyes, possessing the six supernormal powers, the four foundations of mindfulness, and enjoying oneself, a Bhikkhu like this, their mind is then free.'

Purna Maitrayani-putra (Purna Maitrayani-putra) asked Mara Papiyas (Mara Papiyas): 'What is it for a Bhikkhu to preach the Dharma purely?'

Mara Papiyas (Mara Papiyas) replied: 'Suppose a Bhikkhu sees all Dharmas as having crossed over to the ultimate limit, and universally sees that the minds of beings are all different, without any attachment. All thoughts have no identical form, the meaning is explained separately, understanding all sounds, speech, talk, discussion, like the echo in the mountains, observing all teachings is like an illusionary person, the body...'

所識知如水中月。別諸塵勞、思想、眾念所從起立；無受法者亦無舍者，得入三昧。若頒宣法，等獲超度，則以逮知四分別辯才，心無所冀。贊言善哉，不懷狐疑。凈其己心，則能清凈一切人心。曉了本凈鮮潔無垢，解知塵勞悉瑕疵矣。見諸陰魔悉為閑靜，其死魔者住無終始，其天魔者皆除一切倚著之教，一切眾生心凈如是；如是比丘乃為清凈，普見道法演布經典。」

耆年優波離問魔波旬：「何謂比丘奉持法律？」

波旬答曰：「其能曉了一切諸法，悉被開化，識知眾罪本際寂寞，教授猶豫。若見誹謗，不以狐疑亦不懷結；彼于諸法未曾生心而有所御；常能化度諸有逆者，何況小小犯禁戒乎！體解塵勞靡所不別，諸客塵勞不以堅要懷思想也。說眾愛慾無內、無外、不處兩間；曉了塵勞由從無覺，不壞愛慾亦不勸化，至於無慾亦無所起，計于塵欲猶如雲雨；觀于聖慧曉了頒宣，所可說者如風散云，悉無所住。有塵勞者如水中月，緣想念起，欲現面像由於闇冥，當得智慧以為明照，欲如明鏡見其面像，其色如鬼、羅剎之形；其順念者觀無所見，求舍塵欲不益眾穢，則以空慧無相、無愿、無所越度；其有曉了愛慾如是。設復有著于愛慾者，則于眾生不興慈哀；眾生無我而無有身，亦不望想于諸吾我，如是觀者

【現代漢語翻譯】 現代漢語譯本：所認識和了解的事物就像水中的月亮一樣虛幻。要區分各種塵世的煩惱、思想和念頭從哪裡產生；沒有接受佛法的人，也沒有捨棄佛法的人，這樣才能進入三昧（Samadhi，一種冥想狀態）。如果廣泛宣揚佛法，使眾生都能獲得超度，那麼就能掌握四種無礙辯才（四無礙解，指佛陀或菩薩所擁有的四種智慧和表達能力），心中沒有任何期望。讚美說『善哉』，不要心懷狐疑。凈化自己的內心，就能清凈一切眾生的內心。明白本來清凈鮮潔無垢的自性，就能理解塵世的煩惱都是瑕疵。見到各種陰魔（五陰魔，指色、受、想、行、識五種構成人身的要素所產生的障礙）都變得安靜，死魔（死亡帶來的恐懼和障礙）停留在沒有開始也沒有結束的狀態，天魔（天界的魔，誘惑修行者）都能去除一切依賴和執著的教義，一切眾生的心都像這樣清凈；這樣的比丘（Bhiksu，佛教出家男眾）才是清凈的，普遍見到道法演布經典。

耆年優波離（Upali，佛陀十大弟子之一，持戒第一）問魔波旬（Mara Papiyas，欲界第六天之主，常擾亂修行者）: 『什麼是比丘奉持法律？』

波旬回答說：『能夠明白一切諸法，都被開導和教化，認識到各種罪惡的本源是寂靜的，從而消除猶豫。如果見到誹謗，不心懷狐疑，也不產生執著；對於各種事物，未曾生起執著的心，因此沒有什麼可以駕馭的；常常能夠化度那些有違逆之心的人，更何況是小小地觸犯禁戒呢！徹底理解塵世的煩惱，沒有什麼不能分辨的，各種客塵煩惱（外來的煩惱）不要以堅固和重要的態度去思考。宣說各種愛慾，沒有內在、沒有外在、不在兩者之間；明白塵世的煩惱是從沒有覺悟開始的，不破壞愛慾，也不勸導去除愛慾，達到沒有慾望的狀態也沒有什麼可以生起的，把塵世的慾望看作像雲雨一樣虛幻；觀察聖慧（聖人的智慧），明白宣揚佛法，所說的話像風吹散云一樣，沒有停留之處。有塵世煩惱的人就像水中的月亮一樣虛幻，因緣和想念而生起，想要顯現面容就像在黑暗中一樣，應當得到智慧作為光明照耀，想要像明鏡一樣見到自己的面容，其顏色就像鬼、羅剎（Rakshasa，惡鬼）的形狀；順從念頭的人，觀察到沒有什麼可見的，尋求捨棄塵世的慾望並不能增加清凈，因此用空慧（對空性的理解）、無相（沒有固定的形態）、無愿（沒有願望）來超越一切；能夠明白愛慾是這樣的。假設還有執著于愛慾的人，那麼對於眾生不會生起慈悲；眾生沒有自我，也沒有身體，也不期望和想像各種自我，像這樣觀察的人』

【English Translation】 English version: What is recognized and known is like the moon in the water, illusory. Distinguish where various worldly afflictions, thoughts, and notions arise from; there is neither a receiver of the Dharma nor a renouncer of it, in order to enter Samadhi (a state of meditation). If the Dharma is widely proclaimed, so that all beings can be liberated, then one can attain the four unimpeded eloquence (four kinds of wisdom and expressive abilities possessed by Buddhas or Bodhisattvas), with no expectations in the heart. Praise 'Excellent!' without harboring doubts. Purify one's own heart, and one can purify the hearts of all beings. Understanding the originally pure, fresh, and immaculate nature, one can comprehend that worldly afflictions are all flaws. Seeing all the Skandha demons (the obstacles arising from the five aggregates of form, sensation, perception, volition, and consciousness) become quiet, the death demon (the fear and obstacles brought by death) dwells in a state without beginning or end, and the heavenly demons (demons of the heavenly realms, who tempt practitioners) can remove all doctrines of reliance and attachment, so that the minds of all beings are pure like this; such a Bhiksu (Buddhist monk) is pure, universally seeing the Dharma expounded and the scriptures spread.

The elder Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked Mara Papiyas (the lord of the sixth heaven in the desire realm, who often disturbs practitioners): 'What is a Bhiksu upholding the law?'

Mara replied: 'One who can understand all Dharmas, being enlightened and taught, recognizing that the origin of all sins is stillness, thereby eliminating hesitation. If one sees slander, one does not harbor doubt or attachment; regarding all things, one has not given rise to an attached mind, therefore there is nothing to control; one is always able to transform those with rebellious minds, let alone minor violations of precepts! Thoroughly understanding worldly afflictions, there is nothing one cannot distinguish, and various adventitious afflictions (external afflictions) should not be thought of as firm and important. Proclaim various desires, without inner, without outer, not in between; understanding that worldly afflictions arise from lack of awareness, not destroying desire, nor encouraging the removal of desire, reaching a state without desire, there is nothing to arise, regarding worldly desires as illusory as clouds and rain; observing the wisdom of the sages, understanding the proclamation of the Dharma, what is said is like wind scattering clouds, with no dwelling place. One with worldly afflictions is like the moon in the water, arising from conditions and thoughts, wanting to show a face as if in darkness, one should obtain wisdom as a bright light, wanting to see one's face as in a clear mirror, its color is like the shape of a ghost or Rakshasa (a demon); one who follows thoughts, observes that there is nothing to be seen, seeking to abandon worldly desires does not increase purity, therefore using emptiness-wisdom (understanding of emptiness), without form (no fixed form), without wish (no desires) to transcend everything; one who can understand desire is like this. Suppose there are still those attached to desire, then they will not give rise to compassion for beings; beings have no self, nor body, nor do they expect and imagine various selves, one who observes like this.'

審諦持律。」

其尊弟子五百人等，各各自問己身所知。時魔波旬各各分別而發遣之。於是諸天眾中有一天子，名曰須深，問魔波旬：「文殊師利屬者講說諸魔事業，仁豈堪任重複義理，何謂菩薩之魔事？」

時魔答曰：「天子當知，菩薩魔事則有二十。何謂二十？恐畏生死，欲得解脫，遵修玩習於佛正法，稽首歸命而有望想則為魔事業(一)。觀于空無而察眾生則為魔業(二)。觀于無為而厭有為善德之本則為魔業(三)。禪定正受不求一心，而已退轉則為魔業(四)。若頒宣法，不為聽者興發大哀則為魔業(五)。求諸禁戒有德眾祐，瞋恨毀戒則為魔業(六)。暢演聲聞緣一覺事，咨問大乘不別鉅細則為魔業(七)。啟受深說，憎道雜言則為魔業(八)。求度無極，自號菩薩則為魔業(九)。咨嗟寂滅澹怕之事，所化眾生無權方便則為魔業(十)。積眾德本，不親道心則為魔業(十一)。慇勤遵修寂觀之事，所觀察者見有眾生則為魔業(十二)。求盡塵欲使無有餘，度生死岸惡畏愛慾則為魔業(十三)。修行智慧常樂猗求，依于大哀則為魔業(十四)。無權方便而已皆見一切德本則為魔業(十五)。不進志求菩薩篋藏，慕於世俗方類之言，以此為務則為魔業(十六)。各各分部博聞師教，而有去就則

【現代漢語翻譯】 現代漢語譯本：『仔細審查並堅持戒律。』

他的五百名尊貴的弟子各自反問自己所知。當時，魔王波旬（Māra Pāpīyas，佛教中的魔王）各自區分並派遣他們。這時，諸天眾中有一位天子，名叫須深（Susīma），問魔王波旬：『文殊師利（Mañjuśrī，智慧的菩薩）所講述的都是關於魔的事業，您難道能夠勝任重複這些義理嗎？什麼是菩薩的魔事？』

當時，魔王回答說：『天子應當知道，菩薩的魔事有二十種。什麼是二十種呢？ 畏懼生死，想要得到解脫，遵循並玩味佛的正法，稽首歸命卻懷有期望和妄想，這就是魔的事業（一）。 觀察空無卻又執著于眾生，這就是魔的事業（二）。 觀察無為卻厭惡有為的善德之本，這就是魔的事業（三）。 禪定正受卻不尋求一心，並且退轉，這就是魔的事業（四）。 如果宣講佛法，卻不能為聽者引發大慈悲心，這就是魔的事業（五）。 尋求各種禁戒，希望得到有德之人的庇佑，卻又瞋恨毀壞戒律，這就是魔的事業（六）。 暢談聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自覺悟者）之事，諮詢大乘（Mahāyāna，佛教的一個主要分支）卻不區分大小，這就是魔的事業（七）。 開啟並接受深刻的說法，卻憎恨摻雜其他言論，這就是魔的事業（八）。 尋求度過無極之境，卻自稱為菩薩，這就是魔的事業（九）。 讚歎寂滅的平淡之事，所教化的眾生卻沒有權巧方便，這就是魔的事業（十）。 積累眾多功德之本，卻不親近道心，這就是魔的事業（十一）。 慇勤地遵循並修習寂靜的觀想之事，所觀察到的卻是有眾生存在，這就是魔的事業（十二）。 尋求斷盡塵世的慾望使之沒有剩餘，度過生死之岸卻又厭惡和畏懼愛慾，這就是魔的事業（十三）。 修行智慧卻常常樂於尋求，依賴於大慈悲心，這就是魔的事業（十四）。 沒有權巧方便卻自認為已經見到一切功德之本，這就是魔的事業（十五）。 不努力追求菩薩的寶藏，卻羨慕世俗的方術和理論，以此為務，這就是魔的事業（十六）。 各自分成派別，廣泛聽聞師長的教誨，卻又有所取捨，這就是

【English Translation】 English version: 'Carefully examine and uphold the precepts.'

His five hundred venerable disciples each questioned themselves about what they knew. At that time, Māra Pāpīyas (the king of demons in Buddhism) individually distinguished and dispatched them. Then, among the assembly of gods, there was a god named Susīma, who asked Māra Pāpīyas: 'Mañjuśrī (the Bodhisattva of wisdom) speaks of the deeds of demons; are you capable of repeating these meanings? What are the demonic deeds of a Bodhisattva?'

At that time, the demon king replied: 'O son of the gods, you should know that there are twenty demonic deeds of a Bodhisattva. What are the twenty? Fearing birth and death, desiring to attain liberation, following and indulging in the Buddha's true Dharma, bowing in reverence but harboring expectations and delusions, this is a demonic deed (1). Observing emptiness but clinging to sentient beings, this is a demonic deed (2). Observing non-action but disliking the roots of virtuous deeds that involve action, this is a demonic deed (3). Practicing meditative concentration without seeking single-mindedness, and then regressing, this is a demonic deed (4). If one proclaims the Dharma but fails to arouse great compassion in the listeners, this is a demonic deed (5). Seeking various precepts, hoping for the protection of virtuous people, but then hating and breaking the precepts, this is a demonic deed (6). Eloquently discussing the affairs of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), consulting the Mahāyāna (a major branch of Buddhism) without distinguishing between the great and the small, this is a demonic deed (7). Opening and accepting profound teachings, but hating mixed speech, this is a demonic deed (8). Seeking to cross the boundless realm, but calling oneself a Bodhisattva, this is a demonic deed (9). Praising the blandness of extinction, but the beings one transforms lack skillful means, this is a demonic deed (10). Accumulating many roots of virtue, but not drawing near to the mind of the Path, this is a demonic deed (11). Diligently following and practicing the contemplation of stillness, but what is observed is the existence of sentient beings, this is a demonic deed (12). Seeking to exhaust worldly desires so that nothing remains, crossing the shore of birth and death but hating and fearing love and desire, this is a demonic deed (13). Practicing wisdom but always delighting in seeking, relying on great compassion, this is a demonic deed (14). Lacking skillful means but thinking that one has already seen all the roots of virtue, this is a demonic deed (15). Not striving to seek the treasury of the Bodhisattvas, but admiring worldly techniques and theories, making this one's business, this is a demonic deed (16). Separating into factions, widely hearing the teachings of teachers, but having preferences and rejections, this is

為魔業(十七)。設使得為富樂饒財、豪貴大威而貪著之，不奉博聞則為魔業(十八)。設為尊豪、君子、長者、釋、梵之位，不習大法則為魔業(十九)。不與菩薩、法師相從，藉受所聞，反與聲聞、緣覺相習，樂共談言；不欲聞法、自恣放逸、所游搪揬，則為魔業(二十)。是為二十菩薩魔事。」

於時世尊贊魔波旬：「善哉，善哉！快說於斯菩薩魔事！假使有人論此法事，聽省奉行不從魔教，其人則逮佛大道法，講說經典，獲致二十事。何謂二十？大慈(一)，大哀(二)，不厭生死(三)，常見善友(四)，所生之處輒遭佛世(五)，得有啟受諸度無極(六)，以諸菩薩用為眷屬(七)，逮得總持(八)，具足辯才(九)，五通之慧(十)，所未遇法而得聞之(十一)，世世所生常懷道心(十二)，當得出家而為沙門(十三)，致閑不懅(十四)，究竟博聞(十五)，善權智慧(十六)，開化眾生導以四恩(十七)，將護正法(十八)，常行質直而無諛諂(十九)，一切所珍而不愛吝、不懷害心向于眾生(二十)。是為二十，逮得經典，至佛大道。」

於是須深天子問魔波旬：「快哉，善利！乃為如來之所嗟嘆！」

時魔報曰：「吾身不用快哉、善利！譬如男子鬼神著之，當可所說；計實

【現代漢語翻譯】 現代漢語譯本：爲了魔的行徑(十七)：假設有人因為獲得財富、快樂、豐饒的財物、豪門權貴和巨大的威勢而貪戀執著，卻不致力于廣泛學習，這就是魔的行徑(十八)。假設有人身居尊貴顯赫的地位，如君子、長者、釋（指釋迦族）、梵（指婆羅門），卻不學習偉大的佛法，這就是魔的行徑(十九)。不與菩薩、法師交往，藉此接受聽聞佛法，反而與聲聞、緣覺交往，喜歡與他們談論；不願聽聞佛法，放縱自己，行為粗魯莽撞，這就是魔的行徑(二十)。這就是二十種菩薩的魔事。

這時，世尊讚歎魔波旬（Māra Pāpīyas，欲界第六天之主）說：『好啊，好啊！你能夠說出這些菩薩的魔事！假使有人討論這些佛法之事，聽聞、省察、奉行，不聽從魔的教導，這個人就能證得成佛的大道，講說經典，獲得二十種功德。哪二十種呢？大慈(Mahā-karuṇā，偉大的慈愛)(一)，大悲(Mahā-karuṇā，偉大的悲憫)(二)，不厭倦生死(三)，常見善友(kalyāṇa-mitra，好的朋友)(四)，所出生的地方總能遇到佛出世(五)，能夠開始接受各種度無極(Pāramitā，到達彼岸)的教導(六)，以諸菩薩作為眷屬(七)，獲得總持(Dhāraṇī，總攝憶持)(八)，具足辯才(Pratibhāna，無礙辯才)(九)，五神通的智慧(Abhijñā，超自然能力)(十)，未曾聽聞的佛法能夠聽聞(十一)，世世代代常懷道心(Bodhicitta，菩提之心)(十二)，應當能夠出家成為沙門(Śrāmaṇa，出家修行者)(十三)，達到清凈閑居而不恐懼(十四)，最終廣泛學習(十五)，具備善巧方便的智慧(Upāya-kauśalya，方便善巧)(十六)，開化眾生，引導他們獲得四恩(四種恩惠)(十七)，護持正法(Dharma，佛法)(十八)，常常行為正直而不諂媚(十九)，對於一切珍愛之物不吝嗇，不懷有害人之心對待眾生(二十)。這就是二十種功德，能夠證得經典，直至成佛的大道。』

於是，須深天子問魔波旬（Māra Pāpīyas，欲界第六天之主）說：『太好了，太有利了！竟然能被如來這樣讚歎！』

當時，魔回答說：『我不需要什麼「太好」、「太有利」！譬如男子被鬼神附身，才能說出一些話；實際上，'

【English Translation】 English version: Concerning the deeds of Māra (seventeen): Suppose someone becomes attached to wealth, happiness, abundant possessions, noble status, and great power, yet does not devote themselves to extensive learning, this is a deed of Māra (eighteen). Suppose someone holds a noble position, such as a gentleman, elder, Śākya (referring to the Śākya clan), or Brahman, yet does not study the great Dharma, this is a deed of Māra (nineteen). Not associating with Bodhisattvas or Dharma masters to receive and hear the Dharma, but instead associating with Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary realizers), delighting in conversing with them; unwilling to hear the Dharma, indulging oneself, and behaving recklessly, this is a deed of Māra (twenty). These are the twenty deeds of Māra concerning Bodhisattvas.

At that time, the World-Honored One praised Māra Pāpīyas (Lord of the sixth heaven in the desire realm), saying: 'Excellent, excellent! You have spoken well about these deeds of Māra concerning Bodhisattvas! If someone discusses these matters of the Dharma, listens, contemplates, and practices them, and does not follow the teachings of Māra, that person will attain the Great Path to Buddhahood, expound the scriptures, and obtain twenty merits. What are the twenty? Great compassion (Mahā-karuṇā, great compassion) (one), great pity (Mahā-karuṇā, great compassion) (two), not weary of birth and death (three), always encountering good friends (kalyāṇa-mitra, good friends) (four), always encountering the appearance of a Buddha in the places where they are born (five), being able to begin receiving the teachings of various perfections (Pāramitā, reaching the other shore) (six), having the Bodhisattvas as their retinue (seven), obtaining Dhāraṇī (Dhāraṇī, total retention) (eight), possessing eloquence (Pratibhāna, unimpeded eloquence) (nine), the wisdom of the five supernormal powers (Abhijñā, supernatural abilities) (ten), being able to hear the Dharma that they have not yet encountered (eleven), always cherishing the Bodhicitta (Bodhicitta, the mind of enlightenment) in every lifetime (twelve), being able to renounce the world and become a Śrāmaṇa (Śrāmaṇa, renunciate practitioner) (thirteen), attaining peaceful solitude without fear (fourteen), ultimately learning extensively (fifteen), possessing skillful wisdom (Upāya-kauśalya, skillful means) (sixteen), enlightening sentient beings and guiding them with the four kindnesses (four kinds of kindness) (seventeen), protecting the True Dharma (Dharma, the Buddha's teachings) (eighteen), always acting with integrity and without flattery (nineteen), not being stingy with anything they cherish, and not harboring harmful intentions towards sentient beings (twenty). These are the twenty merits, being able to attain the scriptures, until the Great Path to Buddhahood.'

Then, the Deva Susīma asked Māra Pāpīyas (Lord of the sixth heaven in the desire realm): 'Wonderful, beneficial! To be praised by the Tathāgata in this way!'

At that time, Māra replied: 'I do not need any 「wonderful」 or 「beneficial」! It is like a man possessed by a ghost who can say certain things; in reality,'

不是其人所語，鬼神所言也。如是仁者！今吾所說，文殊師利之所發動，不當宣傳言是我說！」

天子問曰：「今仁變成為佛身形，不以歡乎？又復相好莊嚴其身，坐師子床講說經法，不以樂耶？」

魔復報曰：「卿等見我相好嚴身，我還自睹枷鎖繫縛。」

天子告曰：「波旬！自歸悔過，伏罪文殊師利。文殊師利威神原赦波旬！」

波旬答曰：「不當首悔學于大乘菩薩大士。所以者何？行菩薩者，不見缺漏瑕穢之界；興瞋恚者設懷怨恨，乃當對悔稽首自歸。」

天子又問：「菩薩忍辱為何等類？」

其魔報曰：「菩薩忍辱有十二事。何謂十二？志性忍辱而無瑕疵(一)；其意忍辱，心不懷害(二)；忍辱無諂，不欺眾生(三)；忍辱愍窮哀傷一切貧于智慧、不及道者(四)；修忍辱事，所行如言則不退轉(五)；其空忍者離於一切猶豫邪見(六)；專惟法忍，導御諸法(七)；深妙忍者不計吾我(八)；柔順法忍而從歸趣眾賢聖慧(九)；真諦忍者不亂緣起(十)；不錯亂忍，順從一切眾生之心(十一)；意不起忍，因便逮得無所從生法忍(十二)。是為菩薩十二事忍。」

於是須深天子問魔波旬：「卿若尋說此二十事，至十二忍寧踴躍乎？」

答曰：「歡喜！

【現代漢語翻譯】 現代漢語譯本： 『如果不是那個人說的，那就是鬼神說的。像這樣的人啊！現在我所說的，是文殊師利（Manjusri，智慧的菩薩）所啓發的，不應該宣傳說是我說的！』

天子問道：『現在您變化成為佛的身形，不感到歡喜嗎？而且相貌美好莊嚴，坐在獅子座上講說經法，不快樂嗎？』

魔王回答說：『你們看見我相貌美好莊嚴，我卻仍然看見自己被枷鎖束縛。』

天子勸告說：『波旬（Papiyas，欲界第六天之主，常擾亂佛法），你應該懺悔認錯，向文殊師利（Manjusri）認罪。文殊師利（Manjusri）威神廣大，會原諒你的！』

波旬（Papiyas）回答說：『我不應該首先懺悔，去學習大乘菩薩大士的行徑。為什麼呢？因為修行菩薩道的人，不會看到任何缺失和污穢的境界；而那些心懷嗔恨的人，才應該懺悔，稽首歸順。』

天子又問：『菩薩的忍辱是什麼樣的？』

魔王回答說：『菩薩的忍辱有十二種。哪十二種呢？志向堅定，忍辱而沒有瑕疵（一）；心意忍辱，心中不懷害人之心（二）；忍辱沒有諂媚，不欺騙眾生（三）；忍辱憐憫貧窮，哀傷一切缺乏智慧、不能得道的人（四）；修習忍辱，所說所行一致，就不會退轉（五）；空性的忍辱，遠離一切猶豫和邪見（六）；專心思維法忍，引導和駕馭諸法（七）；深妙的忍辱，不執著于自我（八）；柔順的法忍，歸向眾賢聖的智慧（九）；真諦的忍辱，不擾亂緣起（十）；不顛倒錯亂的忍辱，順從一切眾生的心意（十一）；意念不起的忍辱，因此就能證得無所從來生的法忍（十二）。這就是菩薩的十二種忍辱。』

於是須深天子問魔王波旬（Papiyas）：『您如果尋思講述這二十件事，到十二忍的時候會感到踴躍嗎？』

答道：『歡喜！』

【English Translation】 English version: 『If it is not spoken by that person, then it is spoken by ghosts and spirits. Such are the virtuous ones! What I am saying now is inspired by Manjusri (Manjusri, the Bodhisattva of wisdom); it should not be proclaimed as my own words!』

The Deva (celestial being) asked: 『Now that you have transformed into the form of a Buddha, are you not pleased? Moreover, your appearance is beautiful and adorned, and you are seated on a lion throne preaching the Dharma; is this not joyful?』

The demon replied: 『You see my beautiful and adorned appearance, but I still see myself bound by shackles.』

The Deva (celestial being) advised: 『Papiyas (Papiyas, the lord of the sixth heaven in the desire realm, who often disturbs the Buddha's teachings), you should repent and confess your faults, and admit your guilt to Manjusri (Manjusri). Manjusri (Manjusri)'s divine power is vast and will forgive you!』

Papiyas (Papiyas) replied: 『I should not first repent and learn the ways of the Mahayana Bodhisattvas. Why? Because those who practice the Bodhisattva path do not see any deficiencies or defiled realms; it is those who harbor anger who should repent, bow their heads, and submit.』

The Deva (celestial being) then asked: 『What is the nature of a Bodhisattva's patience?』

The demon replied: 『A Bodhisattva's patience has twelve aspects. What are the twelve? Resolute in nature, patience without flaws (1); patience in intention, without harboring harmful thoughts (2); patience without flattery, not deceiving sentient beings (3); patience with compassion for the poor, grieving for all who lack wisdom and cannot attain the path (4); cultivating patience, acting in accordance with one's words, without regression (5); the patience of emptiness, free from all hesitation and wrong views (6); focusing solely on Dharma patience, guiding and controlling all dharmas (7); profound and subtle patience, not clinging to self (8); gentle and compliant Dharma patience, turning towards the wisdom of all virtuous sages (9); true and real patience, not disrupting dependent origination (10); patience without confusion, complying with the minds of all sentient beings (11); patience without arising thoughts, thereby attaining the Dharma patience of no origination (12). These are the twelve aspects of a Bodhisattva's patience.』

Thereupon, the Deva (celestial being) Susima asked the demon Papiyas (Papiyas): 『If you were to contemplate and speak of these twenty matters, would you feel joyful when you reach the twelfth patience?』

He replied: 『Joyful!』

」

須深即啟文殊師利：「仁者！原赦魔波旬罪！」

文殊問魔：「誰為系汝？」

報曰：「不知誰為縛我？」

答曰：「波旬！卿不被縛，自想為縛。一切愚癡凡夫之士其亦若茲！心本悉凈，無所思念，志在想著——不知無常，計有常想；苦為樂想；無身計身；不凈，凈想；無色，色想；無痛癢、思想、生死識而想五陰。如今波旬！惡畏繫縛何因得脫？」

又曰：「今我不復得解脫乎？」

答曰：「如是波旬！已得脫者不復更脫。何因得脫？由緣從於虛偽之想而致繫縛，蠲除此穢名曰解脫。」

於是文殊師利舍所建立，威神感動，令魔波旬即復如故。

時大迦葉謂魔波旬：「波旬以為興作佛事！」

其魔答曰：「文殊師利境界所感，不當觀之是我所為！」

須深天子問文殊曰：「其佛事者當於何求？」

答曰：「當於眾生愛慾之中求于佛事。」

又問文殊：「何故說此？」

答曰：「以于眾生塵勞之故，受于愛慾。設無愛慾不興佛事，譬如無疾則不用醫。如是行者，假使眾生無有愛慾則不用佛。」

又問：「以何所生，佛興於世？」

答曰：「起生、老、病、終沒之患，故佛興出。所以者何？三界有是生、老、病、

【現代漢語翻譯】 現代漢語譯本 　　須深（Sushima）立即請問文殊師利（Manjushri）菩薩：『仁者！請您原諒魔王波旬（Mara Papiyas）的罪過！』 　　文殊菩薩問魔王：『是誰束縛了你？』 　　魔王回答說：『我不知道是誰束縛了我？』 　　文殊菩薩答道：『波旬！你並沒有被束縛，只是自己想像被束縛了。一切愚癡的凡夫俗子也像你這樣！心本來是清凈的，沒有什麼思念，卻執著于妄想——不知道事物是無常的，卻認為它們是常存的；把痛苦當作快樂；把沒有身體的當作有身體的；把不潔凈的當作潔凈的；把沒有真我的當作有真我的；沒有痛癢、思想、生死之識，卻執著於五陰（色、受、想、行、識）。如今波旬！你被邪惡的恐懼所束縛，要怎樣才能解脫呢？』 　　魔王又說：『那麼我現在還能得到解脫嗎？』 　　文殊菩薩答道：『是的，波旬！已經得到解脫的人不會再次解脫。要怎樣才能解脫呢？因為你執著于虛假的妄想才導致被束縛，去除這些污穢就叫做解脫。』 　　於是，文殊師利菩薩收回所建立的神通，以威神之力感動魔王波旬，使他恢復了原來的狀態。 　　這時，大迦葉（Mahakashyapa）對魔王波旬說：『波旬，你應該認為這是在興辦佛事！』 　　魔王回答說：『這是文殊師利菩薩的境界所感化的結果，不應該認為是我所為！』 　　須深天子問文殊菩薩說：『佛事應該在哪裡求得？』 　　文殊菩薩答道：『應當在眾生的愛慾之中求得佛事。』 　　又問文殊菩薩：『為什麼這樣說？』 　　文殊菩薩答道：『因為眾生有塵世的煩惱，所以才會有愛慾。如果沒有愛慾，就不會有佛事，譬如沒有疾病就不需要醫生。同樣，假使眾生沒有愛慾，也就不需要佛。』 　　又問：『因為什麼原因，佛才出現在世間？』 　　文殊菩薩答道：『因為眾生有生、老、病、死等憂患，所以佛才出現於世。為什麼這樣說呢？因為三界（欲界、色界、無色界）有這些生、老、病、

【English Translation】 English version 　　Sushima then asked Manjushri: 'Benevolent one! Please forgive the sins of Mara Papiyas (the Evil One)!' 　　Manjushri asked Mara: 'Who has bound you?' 　　Mara replied: 'I do not know who has bound me?' 　　Manjushri answered: 'Papiyas! You are not bound; you merely imagine yourself to be bound. All foolish ordinary people are like this! The mind is originally pure, without any thoughts, yet they cling to thoughts—not knowing impermanence, they think of permanence; they think of suffering as pleasure; they think of having a body when there is no body; they think of impurity as purity; they think of having a self when there is no self; without sensations, thoughts, the consciousness of birth, death, and without the five skandhas (form, sensation, perception, volition, and consciousness), they cling to the five skandhas. Now, Papiyas! How can you escape the bonds of evil fear?' 　　Mara further said: 'Am I now unable to attain liberation?' 　　Manjushri answered: 'Yes, Papiyas! Those who have already attained liberation do not need to be liberated again. How can one attain liberation? Because you cling to false and deluded thoughts, you are bound. Removing these impurities is called liberation.' 　　Thereupon, Manjushri withdrew the power he had established, and through his majestic spiritual power, he moved Mara Papiyas, restoring him to his original state. 　　At that time, Mahakashyapa (Great Kashyapa) said to Mara Papiyas: 'Papiyas, you should consider this as performing a Buddha-activity!' 　　Mara replied: 'This is the result of being influenced by Manjushri's realm; it should not be regarded as my doing!' 　　The Deva Sushima asked Manjushri: 'Where should one seek Buddha-activities?' 　　Manjushri answered: 'One should seek Buddha-activities within the love and desires of sentient beings.' 　　He further asked Manjushri: 'Why do you say this?' 　　Manjushri answered: 'Because sentient beings have worldly afflictions, they experience love and desires. If there were no love and desires, there would be no Buddha-activities, just as there is no need for a doctor without illness. Likewise, if sentient beings had no love and desires, there would be no need for a Buddha.' 　　He further asked: 'Due to what cause does a Buddha appear in the world?' 　　Manjushri answered: 'Because of the suffering of birth, old age, sickness, and death, a Buddha appears. Why is this so? Because the Three Realms (Desire Realm, Form Realm, Formless Realm) have these sufferings of birth, old age, sickness,

死，故佛現世。」

又問文殊：「如來得道興顯何法？滅除何所？」

答曰天子：「如來得道，法無所起亦無所滅。所以者何？佛興出世則無所生，亦無所失。所可謂言佛興出者，假有此辭隨俗現身，自然本凈，則云平等無所生者。」

又問文殊：「何謂菩薩建立志性？」

答曰：「於一切法無所得者，不墮諸見、六十二疑係縛羅網。」

又問：「何謂本凈？」

答曰：「于內外法無所著。」

又問：「何謂菩薩為佈施主？」

答曰：「捨身塵勞，不捨一切眾生愛慾。」

又問：「何謂禁戒具足？」

答曰：「分別曉了寂然之界，蠲除一切眾生諸惡，不捨道心。」

又問：「何謂備悉忍辱？」

答曰：「究盡諸法見一切法，除去眾生結恨、厭穢、瞋恚之難，而不違舍一切智通至德之鎧。」

又問：「何謂究竟精進？」

答曰：「菩薩所因可精進者，悉見諸法，至於無上正真之道，刈除眾生懈怠之穢，遵修精進。」

天子復問：「文殊師利！何謂究竟於禪定已？」

答曰：「見一切法本悉清凈，平等正受。一切眾生，因有所著而興生矣！」

又問：「何謂菩薩成就智慧？」

答曰：「于諸所行不得所

【現代漢語翻譯】 現代漢語譯本 『死，所以佛才示現於世。』

又問文殊（Manjusri，菩薩名）: 『如來（Tathagata，佛的稱號）得道后，弘揚和彰顯的是什麼法？滅除的又是什麼？』

文殊回答天子說：『如來得道，法無所謂生起，也無所謂滅除。為什麼呢？因為佛出現於世，並非真的產生，也並非真的消失。所謂佛出現於世，只是隨順世俗的說法，示現身形，其自然本性是清凈的，所以說是平等而無所生。』

又問文殊：『什麼是菩薩建立的志向和本性？』

答道：『對於一切法無所得，不落入各種見解、六十二種疑慮的束縛羅網。』

又問：『什麼是本凈？』

答道：『對於內外之法都沒有執著。』

又問：『什麼是菩薩作為佈施的主人？』

答道：『捨棄自身的塵世煩惱，但不捨棄一切眾生的愛慾。』

又問：『什麼是禁戒具足？』

答道：『分別明瞭寂靜的境界，去除一切眾生的各種惡行，不捨棄求道的決心。』

又問：『什麼是備悉忍辱？』

答道：『徹底瞭解諸法，看清一切法，除去眾生的怨恨、厭惡、嗔恚之苦，而不放棄通往一切智慧的堅固鎧甲。』

又問：『什麼是究竟精進？』

答道：『菩薩所應精進的，是完全看清諸法，直至達到無上正真之道，割除眾生的懈怠污穢，遵循修行精進。』

天子又問：『文殊師利（Manjusri，菩薩名）！什麼是究竟的禪定？』

答道：『見到一切法的本性都是清凈的，平等地接受。一切眾生，因為有所執著才會產生。』

又問：『什麼是菩薩成就的智慧？』

答道：『在一切所行之中，不執著于所得。』

【English Translation】 English version 'Death is why the Buddha appears in the world.'

Then he asked Manjusri (Manjusri, name of a Bodhisattva): 'What Dharma (law, teaching) does the Tathagata (Tathagata, title of a Buddha) promote and reveal after attaining enlightenment? And what does he eliminate?'

Manjusri replied to the prince: 'When the Tathagata attains enlightenment, there is no arising or ceasing of Dharma. Why? Because when the Buddha appears in the world, there is no real birth or disappearance. The so-called Buddha appearing in the world is just a conventional expression, manifesting a body according to customs. Its natural essence is pure, so it is said to be equal and without arising.'

Then he asked Manjusri: 'What is the aspiration and nature established by a Bodhisattva?'

He replied: 'To have no attainment in all Dharmas, and not to fall into the net of various views and the sixty-two doubts.'

Then he asked: 'What is original purity?'

He replied: 'To have no attachment to internal or external Dharmas.'

Then he asked: 'What is a Bodhisattva as the master of giving?'

He replied: 'To relinquish the defilements of the body, but not to abandon the love and desires of all sentient beings.'

Then he asked: 'What is the perfection of precepts?'

He replied: 'To clearly understand the realm of stillness, to remove all evil deeds of all sentient beings, and not to abandon the aspiration for enlightenment.'

Then he asked: 'What is complete patience?'

He replied: 'To thoroughly understand all Dharmas, to see all Dharmas, to remove the suffering of resentment, aversion, and anger from sentient beings, and not to abandon the armor of all-knowing wisdom.'

Then he asked: 'What is ultimate diligence?'

He replied: 'What a Bodhisattva should be diligent in is to fully see all Dharmas, until reaching the unsurpassed, true, and correct path, to cut off the defilement of laziness from sentient beings, and to follow and cultivate diligence.'

The prince then asked: 'Manjusri (Manjusri, name of a Bodhisattva)! What is ultimate Samadhi (Samadhi, meditative absorption)?'

He replied: 'To see that the nature of all Dharmas is pure, and to receive them with equality. All sentient beings arise because of attachment.'

Then he asked: 'What is the wisdom accomplished by a Bodhisattva?'

He replied: 'In all actions, not to be attached to what is attained.'

行。蠲除一切放逸之事，刈去眾生沉吟邪見，遵修聖達。是為菩薩成就智慧。」

又問：「何謂行慈？」

答曰：「見一切法永悉滅度。」

又問：「何謂為哀？」

答曰：「曉了諸法無有作者亦無報應。」

又問：「何謂為喜？」

答曰：「若於諸法無所興樂亦不無行。」

又問：「何謂為護？」

答曰：「於一切法不造二事。」

又問：「何謂菩薩至誠真諦？」

答曰：「分別一切諸法猶如幻化，于諸所生而無所生、悉無所有。」

又問：「何謂大士？」

答曰：「觀諸眾生而無眾生。」

又問：「何謂尊人？」

答曰：「睹一切法不可受持而不恐懼。」

又問文殊：「何謂菩薩被大德鎧？」

答曰：「觀一切法等如虛空，不捨僧那。」

又問：「何謂為仁和乎？」

答曰：「行於大哀，不遠眾生亦不親近，開化塵勞、恩愛之著。」

又問：「何謂所止宿安？」

答曰：「不以身、口及與心念煩嬈他人，不得吾、我及與他人。」

又問：「何謂順教？」

答曰：「如所聞法，能奉行者，所言真諦。」

又問：「何謂眾人之所歸伏？」

答曰：「能隨五趣

【現代漢語翻譯】 現代漢語譯本 行。去除一切放縱懈怠的行為，割斷眾生沉溺的錯誤見解，遵循修行聖賢之道。這就是菩薩成就智慧的體現。

又問：『什麼是行慈（慈愛）？』

答：『了悟一切法最終都將寂滅。』

又問：『什麼是哀（悲憫）？』

答：『明白一切法沒有創造者，也沒有報應。』

又問：『什麼是喜（歡喜）？』

答：『對於一切法，既不特別愛好，也不毫無作為。』

又問：『什麼是護（守護）？』

答：『對於一切法，不製造對立。』

又問：『什麼是菩薩至誠的真諦？』

答：『分辨一切諸法都如幻象，對於一切所生之事物，視其為無生，一切皆空。』

又問：『什麼是大士（偉大的修行者）？』

答：『觀察一切眾生，視其為非眾生。』

又問：『什麼是尊人（值得尊敬的人）？』

答：『面對一切法不可執著，而不感到恐懼。』

又問文殊（Manjusri，菩薩名）：『什麼是菩薩披上大德鎧（偉大的功德之鎧甲）？』

答：『觀察一切法等同虛空，不捨棄僧那（Sengna，誓願）。』

又問：『什麼是仁和？』

答：『行於大悲，不疏遠眾生，也不特別親近，開導眾生脫離塵世的煩惱和恩愛的執著。』

又問：『什麼是止宿安（安身之處）？』

答：『不以身、口和心念去煩擾他人，心中沒有我、你和他人的分別。』

又問：『什麼是順教（遵循教誨）？』

答：『如所聽聞的佛法，能夠奉行實踐，所說即是真諦。』

又問：『什麼是眾人之所歸伏（眾人歸順的地方）？』

答：『能夠隨順五趣（五道輪迴）』

【English Translation】 English version To eliminate all acts of negligence and indulgence, to sever the deeply ingrained wrong views of sentient beings, and to follow and cultivate the path of the sages. This is the embodiment of a Bodhisattva's (enlightened being) accomplishment of wisdom.

Again, it was asked: 'What is practicing loving-kindness (慈, Ci)?'

The answer: 'To realize that all dharmas (法, Dharma, teachings/phenomena) will ultimately cease to exist.'

Again, it was asked: 'What is compassion (哀, Ai)?'

The answer: 'To understand that all dharmas have no creator and no retribution.'

Again, it was asked: 'What is joy (喜, Xi)?'

The answer: 'Regarding all dharmas, neither to be particularly fond of them nor to be inactive.'

Again, it was asked: 'What is protection (護, Hu)?'

The answer: 'Regarding all dharmas, not to create duality.'

Again, it was asked: 'What is the Bodhisattva's ultimate truth of sincerity?'

The answer: 'To discern that all dharmas are like illusions, and regarding all that arises, to see it as unarisen, completely empty.'

Again, it was asked: 'What is a Mahasattva (大士, great being)?'

The answer: 'To observe all sentient beings as non-sentient beings.'

Again, it was asked: 'What is a venerable person (尊人, Zunren)?'

The answer: 'To face all dharmas as not to be grasped, without fear.'

Again, it was asked of Manjusri (文殊, Manjusri, a Bodhisattva): 'What is it for a Bodhisattva to be clad in the armor of great virtue (大德鎧, Da De Kai)?'

The answer: 'To observe all dharmas as equal to emptiness, without abandoning the Sengna (僧那, Sengna, vow).'

Again, it was asked: 'What is benevolence and harmony (仁和, Ren He)?'

The answer: 'To practice great compassion, neither distancing oneself from sentient beings nor being particularly close, to enlighten sentient beings to be free from the afflictions of the world and attachments to love.'

Again, it was asked: 'What is a place of rest and peace (止宿安, Zhi Su An)?'

The answer: 'Not to disturb others with body, speech, or mind, and to be free from the distinctions of self, others, and beings.'

Again, it was asked: 'What is following the teachings (順教, Shun Jiao)?'

The answer: 'To be able to practice according to the Dharma (法, Dharma) one has heard, and what is spoken is the truth.'

Again, it was asked: 'What is the place where all people submit (眾人之所歸伏, Zhong Ren Zhi Suo Gui Fu)?'

The answer: 'To be able to accord with the five realms (五趣, Wu Qu, five paths of reincarnation)'

眾生言教，不壞其辭將順己心，因化一切無所違失。」

又問：「何謂具足知恥？」

答曰：「能內自寂，遊行于外，化導眾生。」

又問：「何謂為信？」

答曰：「游諸掛礙而無所著。」

又問：「何謂菩薩行牢強慈？」

答曰：「順從佛教無所毀壞。」

又問：「何謂反覆？」

答曰：「所造德本未曾違失，常樂如應。」

又問：「何謂知節？」

答曰：「志游一切塵勞之慾，已不樂欲。」

又問：「何謂知足？」

答曰：「慕智慧聖，不樂諸法。」

又問：「何謂滿足？」

答曰：「假使滿足度世智慧，于諸世法無所犯負。」

又問：「何謂分別？」

答曰：「不見一切塵勞之慾，斷除眾生諸垢瑕穢。」

又問：「何謂菩薩而得自在？」

答曰：「見諸所生，身無所成；于慧自在，不從塵欲。」

又問：「何謂博聞？」

答曰：「不應聞者而不聽之。」

又問：「何謂得至靜然？」

答曰：「見諸所作而無所有，亦無所舍；不御諸法亦無所念。」

又問：「何謂住行？」

答曰：「不于空行分別教化，觀察眾生其心所行，不起吾我及他人想。」

【現代漢語翻譯】 現代漢語譯本： 問：『如何以言教化眾生，既不違揹他們的言辭，又能順應他們的心意，從而教化一切而沒有缺失？』 答：『能順應眾生的心意，因勢利導，從而教化一切而沒有缺失。』 又問：『什麼是具足知恥？』 答：『能內心自凈，對外教化引導眾生。』 又問：『什麼是信？』 答：『遊歷于各種障礙之中，卻不執著于任何事物。』 又問：『什麼是菩薩行牢固強大的慈悲？』 答：『順從佛教的教誨，沒有絲毫毀壞。』 又問：『什麼是反覆？』 答：『所修造的功德善本從未違失，常常安樂於如實相應的狀態。』 又問：『什麼是知節？』 答：『心志遊歷於一切塵世煩惱的慾望之中，卻已經不再貪戀這些慾望。』 又問：『什麼是知足？』 答：『仰慕智慧聖人，不貪戀各種世俗之法。』 又問：『什麼是滿足？』 答：『即使具備了足夠度化世人的智慧，對於各種世俗之法也沒有任何違犯或虧欠。』 又問：『什麼是分別？』 答：『不見一切塵世煩惱的慾望，斷除眾生各種污垢瑕疵。』 又問：『什麼是菩薩獲得自在？』 答：『見到諸法生起，自身卻沒有任何成就的執著；在智慧上獲得自在，不被塵世慾望所左右。』 又問：『什麼是博聞？』 答：『不應該聽聞的法，也不拒絕聽聞。』 又問：『什麼是達到寂靜安然的境界？』 答：『見到諸法生起，卻認為一切皆空無所有，也沒有什麼可以捨棄的；不執掌各種法，也沒有任何念想。』 又問：『什麼是住行？』 答：『不以空性的角度來分別教化，觀察眾生的心念行為，不生起我、人等分別之想。』

【English Translation】 English version: Question: 'How does one teach sentient beings with words, without contradicting their expressions, while aligning with their minds, thereby transforming all without any loss?' Answer: 'By aligning with the minds of sentient beings, guiding them according to circumstances, thereby transforming all without any loss.' Question: 'What is complete knowing of shame?' Answer: 'To be able to purify oneself internally and guide sentient beings externally.' Question: 'What is faith?' Answer: 'Wandering through all obstacles without being attached to anything.' Question: 'What is a Bodhisattva's practice of firm and strong compassion?' Answer: 'Obeying the Buddha's teachings without any destruction.' Question: 'What is repetition?' Answer: 'The roots of virtue that have been cultivated have never been lost, and one is always happy in accordance with reality.' Question: 'What is knowing moderation?' Answer: 'The mind wanders in all the desires of worldly troubles, but one no longer delights in those desires.' Question: 'What is knowing contentment?' Answer: 'Admiring wise sages and not delighting in various dharmas.' Question: 'What is satisfaction?' Answer: 'Even if one possesses sufficient wisdom to liberate the world, one does not violate or owe anything to the various worldly dharmas.' Question: 'What is discrimination?' Answer: 'Not seeing any desires of worldly troubles, cutting off all the defilements and impurities of sentient beings.' Question: 'What is a Bodhisattva attaining freedom?' Answer: 'Seeing all that arises, the self has no attachment to accomplishment; being free in wisdom, not being controlled by worldly desires.' Question: 'What is extensive learning?' Answer: 'One should not fail to listen to what should be heard.' Question: 'What is attaining stillness?' Answer: 'Seeing all that is done as empty and without possession, and also without abandonment; not controlling the various dharmas and having no thoughts.' Question: 'What is abiding practice?' Answer: 'Not teaching and transforming by distinguishing through emptiness, observing the actions of sentient beings' minds, and not giving rise to thoughts of self, others, etc.'

又問：「何謂總持備悉辯才？」

答曰：「一切所聞悉能執持；分別眾生根原所歸，于諸音聲而無所著。是為，天子！菩薩總持逮得辯才。」

於是大光菩薩問文殊師利：「誰當啟受如斯言教？」

文殊答曰：「為善知識所見將護，及往宿世微妙具足善德之本所見養育，乃能曉了此義說耳！」

又問：「何所欣樂？志性如何？」

答曰：「愛樂深奧，志性柔和，不懷自大。」

又問：「何謂比丘不懷自大？」

答曰：「假使比丘不自見身，自然志求專一大乘；了身自然而於自然不貪己身，不住於二。如是比丘不懷自大，求舍無明；無冥恩愛不志明脫；明脫自然，曉了無明；因愛癡冥，皆悉無本。是為比丘不懷自大。」

文殊復謂其天子曰：「假使比丘離於貪淫，解欲本際；離欲清凈，解于貪慾；行無本際，離瞋恚本；曉瞋恚本，離於瞋恚；本悉清凈，本末鮮明；離愚癡本，了于愚癡；舍于愚冥，本悉清凈；曉了愚癡無有根原。如是比丘不懷自大。」

文殊師利復謂天子：「假使比丘不了眾苦，不斷于習而不造證，于諸所習不行徑路；曉了眾苦而無所生，入於四諦。設使于苦無所生者則無有習；已無有習則無盡滅；設使于苦無所生者，則于彼人無行徑路。

【現代漢語翻譯】 現代漢語譯本 又問：『什麼是總持備悉辯才？』 答道：『對於一切所聽聞的，都能完全憶持不忘；能夠分辨眾生各種不同的根器和最終歸宿，對於各種音聲而不執著。這就是，天子！菩薩獲得總持和辯才。』 於是大光菩薩問文殊師利（Manjushri，智慧的象徵）：『誰能夠接受和領悟這樣的言教？』 文殊（Manjushri）回答說：『為善知識所引導和護持，以及過去世積累了微妙圓滿的善德根基，受到這些善因的滋養和培育的人，才能夠理解這個道理並宣說它！』 又問：『他們喜歡什麼？他們的志向和本性是怎樣的？』 答道：『他們喜愛深奧的佛法，志向和本性柔和，不懷有自大的心態。』 又問：『什麼叫做比丘不懷自大？』 答道：『假設比丘不執著于自己的身體，自然會專心一意地追求大乘佛法；瞭解身體的自然本性，從而對於這種自然本性也不貪戀執著，不執著於二元對立的觀念。這樣的比丘就是不懷自大，努力捨棄無明；不執著于無明所帶來的恩愛，也不追求脫離無明的光明解脫；明白光明解脫也是自然本性，從而徹底瞭解無明的虛幻不實；因為愛慾和愚癡所造成的黑暗，本來就沒有真實的根源。這就是比丘不懷自大。』 文殊（Manjushri）又對那位天子說：『假設比丘遠離貪慾，瞭解慾望的本質；遠離慾望而獲得清凈，從而真正瞭解貪慾的虛幻；行為沒有固定的模式，遠離嗔恚的根源；明白嗔恚的本質，從而遠離嗔恚；嗔恚的本性本來就是清凈的，本末都清晰明瞭；遠離愚癡的根源，從而徹底瞭解愚癡；捨棄愚癡所帶來的黑暗，愚癡的本性本來就是清凈的；明白愚癡沒有真實的根源。這樣的比丘就是不懷自大。』 文殊師利（Manjushri）又對天子說：『假設比丘不瞭解眾生的痛苦，不斷除煩惱習氣，也不去創造證悟的條件，對於各種習氣不走尋常的道路；瞭解眾生的痛苦本來就沒有生起，從而進入四聖諦。如果對於痛苦沒有生起的執著，那麼就不會有煩惱習氣；已經沒有煩惱習氣，那麼也就沒有煩惱的止息；如果對於痛苦沒有生起的執著，那麼對於這個人來說，就沒有煩惱的路徑。』

【English Translation】 English version Again he asked: 'What is comprehensive retention, complete eloquence?' He replied: 'Being able to retain everything heard; distinguishing the origins and destinations of beings, without attachment to any sounds. This is, O son of the gods! how a Bodhisattva obtains comprehensive retention and eloquence.' Then Great Light Bodhisattva asked Manjushri (symbol of wisdom): 'Who will receive and accept such teachings?' Manjushri (wisdom) replied: 'Those who are guided and protected by good spiritual friends, and those who have cultivated roots of subtle and complete virtue in past lives, nurtured by these good causes, will be able to understand this meaning and explain it!' Again he asked: 'What do they delight in? What are their aspirations and nature?' He replied: 'They delight in the profound, their aspirations and nature are gentle, and they do not harbor arrogance.' Again he asked: 'What is meant by a Bhikshu (monk) not harboring arrogance?' He replied: 'Suppose a Bhikshu (monk) does not cling to his own body, he will naturally aspire to wholeheartedly pursue the Great Vehicle (Mahayana); understanding the natural essence of the body, he will not be attached to this natural essence, nor will he cling to dualistic concepts. Such a Bhikshu (monk) does not harbor arrogance, striving to abandon ignorance; not clinging to the affection and love born of ignorance, nor seeking enlightenment and liberation from ignorance; understanding that enlightenment and liberation are also natural, thereby thoroughly understanding the illusory nature of ignorance; because the darkness caused by desire and delusion has no real origin. This is what it means for a Bhikshu (monk) not to harbor arrogance.' Manjushri (wisdom) further said to the son of the gods: 'Suppose a Bhikshu (monk) is free from greed and lust, understanding the essence of desire; being free from desire and attaining purity, thereby truly understanding the illusion of greed; acting without fixed patterns, being free from the root of anger; understanding the essence of anger, thereby being free from anger; the nature of anger is originally pure, both the beginning and the end are clear and bright; being free from the root of delusion, thereby thoroughly understanding delusion; abandoning the darkness caused by delusion, the nature of delusion is originally pure; understanding that delusion has no real origin. Such a Bhikshu (monk) does not harbor arrogance.' Manjushri (wisdom) again said to the son of the gods: 'Suppose a Bhikshu (monk) does not understand the suffering of beings, does not cut off the habits of affliction, nor create the conditions for enlightenment, and does not follow the usual paths for various habits; understanding that the suffering of beings has no inherent arising, thereby entering the Four Noble Truths. If there is no clinging to the arising of suffering, then there will be no habits of affliction; if there are no habits of affliction, then there will be no cessation of affliction; if there is no clinging to the arising of suffering, then for that person, there is no path of affliction.'

」

爾時魔波旬心懷憂戚，泣淚如雨而說此言：「若此經典所流佈處，諸魔波旬不得其便。設有受持，斷絕魔事。」魔說此語則便沒去。

於是大光問文殊師利曰：「如今仁者所可講說，吾等觀察義之所歸：假使有人不懷自大，不復具學出家之福，不畏所行精進之業，若聞此法而懷恐懼，亦不啟受，不以如來為聖師矣！若有比丘、比丘尼、優婆塞、優婆夷聞是法言而歡喜樂，則當觀之得解脫也！」

佛言：「如是！如爾所說，菩薩由此得忍受決，因斯所忍得生聲聞、緣覺之地。」

又問：「唯然，世尊！今此經典當名何等？云何奉行？」

佛言：「名曰『魔逆降化波旬』，當奉持之。」

佛說如是，文殊師利、大光天子、一切眾會——天、龍、鬼神、揵沓和、阿須輪、世間人——聞經歡喜，作禮而退。

佛說魔逆經一卷

此羔函《魔逆經》，法護譯者，按《開元錄》是單譯經，而丹鄉二本雖始終無異，宋本與彼文義全別，則必有一是一非，未知孰是真《魔逆經》耶？今撿宋經，全是后念函中《文殊師利悔過經》耳。宋藏錯亂，名「魔逆經」，重編於此。故今去宋取鄉，為真《魔逆經》焉。后賢若疑今所去經是何等者，請見念函《文殊師利悔過經》，即全是爾。

【現代漢語翻譯】 現代漢語譯本：

這時，魔王波旬（Māra Pāpīyas，佛教中的魔王）心中充滿憂愁，哭泣得像下雨一樣，說道：『如果這部經典流傳的地方，所有的魔王波旬都無法得逞。如果有人受持這部經典，就能斷絕魔事。』魔王說完這些話就消失了。 　　於是大光天子問文殊師利（Mañjuśrī，智慧的象徵）菩薩說：『現在您所要講說的，我們觀察其意義的歸宿：假使有人不懷自大之心，不再具備學習出家的福報，不畏懼所修行的精進行業，如果聽到這部佛法而心懷恐懼，也不接受，不以如來（Tathāgata，佛的稱號）為聖師！如果有比丘（bhikkhu，出家男眾）、比丘尼（bhikkhunī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）聽到這些佛法言語而歡喜快樂，那麼應當觀察他們能夠得到解脫！』 　　佛說：『是的！正如你所說，菩薩由此得到忍受的決定，因為這種忍受而能夠生到聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）的境界。』 　　又問：『是的，世尊（Bhagavan，佛的稱號）！現在這部經典應當叫做什麼名字？應當如何奉行？』 　　佛說：『這部經典名為《魔逆降化波旬》，應當奉持它。』 　　佛說完這些話，文殊師利菩薩、大光天子、一切在場的聽眾——天（deva，天神）、龍（nāga，一種神獸）、鬼神（yakṣa，一種神靈）、揵沓和（gandharva，香神）、阿須輪（asura，一種惡神）、世間的人——聽了這部經典都非常歡喜，行禮後退下。 　　《佛說魔逆經》一卷 　　這部羔函本《魔逆經》，是法護（Dharmarakṣa，譯經師）翻譯的。按照《開元錄》的記載，這是一部單獨翻譯的經典。而丹本和鄉本雖然始終沒有差異，宋本與它們的文義完全不同，那麼必定有一個是對的，一個是錯的，不知道哪個才是真正的《魔逆經》？現在檢查宋本，全是后念函中的《文殊師利悔過經》。宋藏的編排錯亂，題名為《魔逆經》，重新編排在這裡。所以現在捨棄宋本，選取鄉本，作為真正的《魔逆經》。後來的賢者如果懷疑現在所捨棄的經是什麼經，請看念函中的《文殊師利悔過經》，就全是那部經了。

【English Translation】 English version:

At that time, Māra Pāpīyas (the demon king in Buddhism) was filled with sorrow, weeping like rain, and said: 'If this scripture is spread, all Māra Pāpīyas will not be able to succeed. If anyone upholds this scripture, they will be able to cut off demonic affairs.' After the demon spoke these words, he disappeared. Then, the great light deva (a celestial being) asked Mañjuśrī (the bodhisattva of wisdom): 'Now, what you are about to speak, we observe where its meaning leads: If someone does not harbor arrogance, no longer possesses the merit of studying to become a renunciate, is not afraid of the diligent practice they undertake, if they hear this Dharma and are fearful, and do not accept it, and do not regard the Tathāgata (an epithet of the Buddha) as a holy teacher! If there are bhikkhus (ordained monks), bhikkhunīs (ordained nuns), upāsakas (laymen), and upāsikās (laywomen) who hear these words of the Dharma and rejoice, then it should be observed that they can attain liberation!' The Buddha said: 'Yes! As you say, the bodhisattva thereby obtains the determination of endurance, and because of this endurance, they can be born in the realm of the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher).' He further asked: 'Yes, Bhagavan (an epithet of the Buddha)! What should this scripture be called now? How should it be practiced?' The Buddha said: 'This scripture is called 'Subduing and Transforming Māra's Opposition,' and it should be upheld.' After the Buddha spoke these words, Mañjuśrī Bodhisattva, the great light deva, and all those present—devas (gods), nāgas (serpent deities), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demons), and people of the world—were delighted to hear this scripture, paid homage, and withdrew. The Scripture on Subduing Māra, spoken by the Buddha, one fascicle. This manuscript of the Scripture on Subduing Māra was translated by Dharmarakṣa (a translator of Buddhist scriptures). According to the Kaiyuan Catalogue, this is a separately translated scripture. While the Dan and Xiang versions have always been the same, the Song version is completely different in meaning from them. Therefore, one of them must be correct and one must be wrong. Which one is the true Scripture on Subduing Māra? Now, examining the Song version, it is entirely the Scripture of Repentance of Mañjuśrī from the Later Nian manuscript. The Song collection is disordered, titled 'Scripture on Subduing Māra,' and is re-edited here. Therefore, we now discard the Song version and choose the Xiang version as the true Scripture on Subduing Māra. If later scholars doubt what scripture is now being discarded, please see the Scripture of Repentance of Mañjuśrī in the Nian manuscript, which is entirely that scripture.