Chinese
如果我介入去障碍佛陀的法，我该如何行持佛陀的事业？文殊菩萨说：恶人让魔去做佛陀的事业，这是菩萨们的方法和智慧的知识的幻化。佛陀做佛陀的事业这并不稀奇，魔做佛陀的事业这才是非常稀奇的。然后文殊菩萨在那时加持魔，使其具有佛陀的形象，坐在狮子座上，并具有佛陀的无畏。然后恶魔对具寿们说：你们想要什么就问我吧，我会用预言让你们心满意足。大迦叶尊者对魔说：恶人，什么是比丘瑜伽行者的束缚？魔说：尊者大迦叶，品尝禅定的滋味，以及对寂止的贪执等等，以及认为涅槃是核心，认为轮回是应该断除的，这些都是瑜伽行者的束缚。为什么呢？因为不是断除所见之后去修空性，而是所见即是空性，空性即是空性。不是断除相之后去修无相，而是相的自性即是无相。不是断除愿望之后去修无愿，而是愿望的自性即是无愿。不是断除轮回之后去修涅槃，而是轮回的对境即是涅槃。尊者大迦叶，涅槃是不行于一切执着于念头、傲慢和相的，不是生、灭和尽，而是自性无生即是涅槃。在宣说此教法时，五百比丘在没有领受的情况下，心从诸漏中解脱。具寿善现对那些比丘说：具寿们，是谁调伏了你们？他们说：因为没有获得，也没有现证菩提。善现说：调伏是怎样的？他们说：因为如实安住，所以丝毫也没有引导，没有...
English
If I were to interfere and obstruct the Buddha's Dharma, how would I accomplish the deeds of the Buddha? Manjushri said: That a wicked one allows the demon to do the deeds of the Buddha is a transformation of the methods and wisdom of the Bodhisattvas. That the Buddha does the deeds of the Buddha is not marvelous, but that the demon does the deeds of the Buddha is extremely marvelous. Then, at that time, Manjushri blessed the demon to have the form of the Buddha, sitting on a lion throne, and possessing the fearlessness of the Buddha. Then the wicked demon said to the venerable ones: Ask me whatever you desire, and I will satisfy your minds with prophecies. The great Elder Kashyapa said to the demon: Wicked one, what are the bonds of a Bhikshu Yogacharin? The demon said: Venerable great Kashyapa, experiencing the taste of meditation, and attachment to tranquility, etc., and considering Nirvana as the essence, and considering Samsara as something to be abandoned, these are the bonds of a Yogacharin. Why is that? Because it is not that one should abandon views and then meditate on emptiness, but that what is seen is emptiness, emptiness is emptiness. It is not that one should abandon signs and then meditate on signlessness, but that the nature of signs is signlessness. It is not that one should abandon aspirations and then meditate on non-aspiration, but that the nature of aspiration is non-aspiration. It is not that one should abandon Samsara and then meditate on Nirvana, but that the object of Samsara is Nirvana. Venerable great Kashyapa, Nirvana is not acting on all that is fixated on thoughts, arrogance, and signs, it is not from birth, destruction, and exhaustion, but the self-nature of no-birth is Nirvana. When this teaching was spoken, five hundred Bhikshus, without receiving, their minds were completely liberated from the outflows. The venerable Subhuti said to those Bhikshus: Venerable ones, who has tamed you? They said: Because there is no attainment, and also no complete enlightenment. Subhuti said: What is that taming like? They said: Because of abiding as it is, there is not even a little bit of leading, no...
Chinese
也没有迁变。如实知其如何安住，也没有生起，也没有止灭，如实知其平等性，如是我等调伏了。当那些比丘宣说此教法时，一千二百位天子对诸法生起了离尘无垢的法眼。然后，善现对魔说：如何是比丘的应供处？魔说：善现，何时没有接受，也没有领受，并且信仰和完全享用一切信仰时。等等。舍利子对魔说：世尊所说的无乱三摩地是什么？魔说：安住于何三摩地，因为极度灭尽的缘故，也不将灭尽视为灭尽；因为自性未生的缘故，也不生起未生；没有体验也并不体验；了知一切法自性平等进入，了知后进入止息一切感受，也平等见，稍微见也没有，不见也没有，这就是世尊所说的无乱三摩地。曼伽之子说：如何比丘能获得对一切心的自在？魔说：了知一切法是心完全解脱的体性，并且在那里没有执着，心本来就是完全解脱的，所以不将束缚视为解脱。因为心是无色、无执、无住的，所以了知一切法是无色、无执、无住的。并且以心的自性，了知一切法于法界中，以法界的自性，获得不依赖他者的自在，这就是具有信解神变，即获得对一切心的自在。江波说：如何比丘以完全清净来宣说佛法？魔说：比丘无论从何处了知一切法，对其他和非他的心也没有执着，也宣说一切法是假立的。了知一切文字、声音、旋律和语言的道路都如山谷回音。见到听法者如幻化之人，见到他的身体如水月，了知一切烦恼都来源于完全的分别。
English
There is also no transmigration. Knowing how it abides as it is, there is also no arising, and there is also no cessation. Knowing its equality, thus we have tamed. When those monks preached this teaching, twelve hundred sons of the gods arose with dustless and stainless Dharma eyes towards all dharmas. Then, Subhuti said to the Mara: How is a monk a worthy recipient of offerings? The Mara said: Subhuti, when there is no acceptance, nor receiving, and when one trusts and fully enjoys all faith. And so on. Shariputra said to the Mara: What is the unperturbed samadhi that the Blessed One spoke of? He said: Abiding in which samadhi, because of the extreme exhaustion, one does not regard exhaustion as exhaustion; because of the unborn nature, one does not generate the unborn; without experiencing, one does not experience; knowing that all dharmas enter into equality by nature, and after knowing, enters into the cessation of all feelings, and also sees equally, there is no slight seeing, and there is no non-seeing, this is the unperturbed samadhi spoken of by the Blessed One. The son of Mangala said: How does a monk obtain mastery over all minds? He said: Knowing all dharmas as the characteristic of complete liberation of the mind, and there is no attachment there, and the mind is originally completely liberated, so one does not regard bondage as liberation. Because the mind is formless, ungrasping, and without abiding, one knows that all dharmas are formless, ungrasping, and without abiding. And by the very nature of the mind, one knows all dharmas in the realm of Dharma, and by the very nature of the realm of Dharma, one obtains the freedom of not depending on others, which is having the miraculous power of faith, that is, obtaining mastery over all minds. Ganga said: How does a monk preach the Dharma with complete purity? The Mara said: A monk, no matter from where he knows all dharmas, has no attachment to the minds of others and non-others, and also proclaims that all dharmas are imputed. Knowing all paths of letters, sounds, melodies, and languages as echoes in a valley. Seeing those who listen to the Dharma as illusory beings, seeing his body as a moon in water, and knowing that all afflictions arise from complete discrimination.
Chinese
知。 不为掌握、舍弃、精进或获得某些法而说法。 获得四种各别正知，对于“各别”一词，既无期望也无杂染而说法，因为自己的心性本自清净，所以知晓一切众生的心也是如此，并且视蕴魔为寂静。 视烦恼魔为虚假。 安住于不生和不灭的死主魔。 对于天子魔，成为远离一切动摇和傲慢，这样就是以完全清净的方式说法。 近护问道：恶人如何成为持律比丘？ 魔说：尊者近护，任何比丘如果了知一切法极为调伏，了知罪过的先后边际寂静，消除罪过生起的后悔。 了知突发的烦恼如云和水月般自性不成立。 既不消除烦恼，也不修习无烦恼，对于不如理作意，如同黑暗和盗贼等，如理观察后，了知无处可去和安住，并且慈悲有烦恼的众生，现证无我与众生，就称为真正的持律者。 如此，魔对那些声闻的提问，显示了决定的回答，使他们都心生欢喜。 之后，善界天子对魔说：文殊菩萨已经说完菩萨的魔业，你也请勇敢地说吧。 魔说：对于那些想要修习瑜伽行而获得解脱，并且畏惧轮回的人，如果亲近和恭敬他们，这是魔的事业。 思维空性而舍弃众生也是魔的事业。 分别思择无为法，并且对有为的善感到厌倦也是魔的事业。 如此等等，显示了二十种魔的真实事业后，世尊赞叹说“好啊”，并且说，凡是听闻这些魔的事业后而舍弃的人，他们将获得慈悲等二十种能使菩提圆满的法。 善界天子呵斥了魔。
English
Know. One does not teach the Dharma for the sake of grasping, abandoning, diligently practicing, or attaining certain Dharmas. Having obtained mastery over the four individual correct knowledges, and without hope or contamination in the term 'individual,' one teaches the Dharma, because one's own mind is completely pure by nature, thus knowing that the minds of all sentient beings are also like that, and seeing the skandha-mara as solitary. One perceives the klesha-mara as artificial. One abides in the unborn and unceasing death-mara. For the deva-putra-mara, one becomes free from all agitation and arrogance; such is teaching the Dharma in a completely pure manner. Nereby-khor asked: How does a wicked person become a Vinaya-holding bhikshu? The Mara said: Venerable Nereby-khor, any bhikshu who knows that all Dharmas are extremely subdued, knows the prior and subsequent limits of faults as solitary, eliminates the regret of arising faults, knows that sudden kleshas are like clouds and water moons, unestablished in nature. One neither eliminates kleshas nor cultivates non-kleshas. For inappropriate attention, like darkness and thieves, etc., after examining them appropriately, one knows that there is nowhere to go or abide, and one has compassion for sentient beings with kleshas. If the absence of self and sentient beings is realized, one is called a true Vinaya-holder. Thus, the Mara, in response to the questions of those Shravakas, showed the definitive answer, making them all rejoice. Then, the deva-putra Tsam-zang said to the Mara: Manjushri has already spoken about the Mara's deeds of Bodhisattvas, please be brave and speak as well. The Mara said: For those who want to practice yoga and attain liberation, and who are afraid of samsara, if one approaches and reveres them, that is the work of the Mara. Contemplating emptiness and abandoning sentient beings is also the work of the Mara. Separately contemplating the unconditioned and being completely weary of the merit of the conditioned is also the work of the Mara. Thus, after showing twenty kinds of the Mara's true deeds, the Bhagavan praised, saying 'Good,' and said that those who hear these deeds of the Mara and abandon them will obtain twenty Dharmas, such as great love, which cause Bodhi to fully ripen. The deva-putra Tsam-zang rebuked the Mara.
Chinese
世尊对你说“善哉”，就是说你获得了很好的收获。魔说：我获得了什么好的收获呢？就像鬼附在人身上所显示的那样，我也是凭借文殊加持的力量，而不是凭借自己的能力。天子说：罪人，你具有佛的形象和勇气，坐在狮子座上说法，你高兴吗？魔说：你看到我被装饰，但我知道自己被牢固的束缚捆绑着。天子说：罪人，请向变成年轻文殊的文殊菩萨请求宽恕，然后你就会被释放。然后，凭借文殊的力量，魔说：不需要向进入大乘的大菩萨们请求宽恕，因为他们没有愤怒和嗔恨。天子问：菩萨们的宽恕是什么样的？魔显示了十二种宽恕，包括非人为的意念宽恕等。然后天子说：罪人，如果你被释放，你会高兴吗？魔说：我高兴，非常高兴。那时，天子善护对文殊说：请释放这个罪恶的魔，让他回到自己的住所。文殊对魔说：罪人，你被谁束缚？从哪里解脱？魔说：文殊，我不知道自己被谁束缚。文殊说：罪人，你认为没有被束缚的状态是被束缚的状态，同样，所有无知的凡夫俗子也认为无常是常，同样地，他们认为有我、有快乐、有痛苦、有五蕴。罪人，如果你要解脱，从哪里解脱？魔说：我从哪里也无法解脱。文殊说：罪人，同样，那些获得解脱的人，除非完全了解非真实的认知，否则他们无法从任何地方获得解脱，完全了解这些才能被称为解脱。然后，文殊收回了加持，我知道那个罪人恢复了他原来的样子。大迦叶对魔说：你做了佛的事业，做得好啊！
English
The Blessed One said "Well done" to you, which means you have obtained a good gain. The demon said: What good gain have I obtained? Just as the appearance of a spirit possessing a person shows, I am also by the power of Manjushri's blessing, not by my own ability. The son of the gods said: Sinner, are you happy to sit on the lion throne and teach the Dharma, possessing the form and courage of the Buddha? The demon said: You see me adorned, but I know that I am bound by a strong bond. The son of the gods said: Sinner, please ask forgiveness from Manjushri who has become a youth, and then you will be released. Then, by the power of Manjushri, the demon said: There is no need to ask forgiveness from the great Bodhisattvas who have entered the Mahayana, because they have no agitation or anger. The son of the gods asked: What is the forbearance of the Bodhisattvas like? The demon showed twelve kinds of forbearance, including non-artificial mental forbearance, etc. Then the son of the gods said: Sinner, if you are released, will you be happy? The demon said: I am happy, very happy. At that time, the son of the gods, Sughosha, said to Manjushri: Please release this sinful demon and let him return to his own abode. Manjushri said to the demon: Sinner, by whom are you bound? From what are you liberated? The demon said: Manjushri, I do not know by whom I am bound. Manjushri said: Sinner, just as you perceive being bound in a state of not being bound, similarly, all ignorant ordinary people also perceive impermanence as permanence, and similarly, they perceive self, happiness, suffering, and the five aggregates. Sinner, if you are to be liberated, from what are you liberated? The demon said: I cannot be liberated from anything. Manjushri said: Sinner, similarly, those who are liberated cannot be liberated from anything unless they fully understand the non-real perception; fully understanding these is called liberation. Then, Manjushri withdrew the blessing, and I knew that the sinner had returned to his original form. Mahakashyapa said to the demon: You have done the work of the Buddha, well done!