Chinese
大正藏第 15 册 No. 0589 佛说魔逆经 No. 589 佛说魔逆经 西晋三藏竺法护译 闻如是： 一时佛在舍卫国祇树给孤独园，与大比丘众俱千二百五十，摩诃菩萨不可计，及欲行天、诸色行天、净居天人。彼时世尊与无央数众会眷属周匝围绕而说经法。 有一天子，名曰大光，在于座中，翼从文殊师利而侍卫焉。于是大光白文殊师利：“所可谓言诸菩萨众有魔事者，何谓魔事？” 文殊答曰：“有所兴业而有所作则为魔事。若使志愿有所受取而有所夺则为魔事。假令所欲思想、诸着、识念、求望则为魔事。 “复次，仁者！倚着菩萨志欲至道则为魔事。心倚布施、持戒、忍辱、精进、一心而依智慧则为魔事。识念布施、妄想持戒、受于忍辱、放逸精进、及倚禅定、专惟智慧则为魔事。 “复次，仁者！心乐闲居、行得于观则为魔事。若使想念止足独处、节限名德则为魔事。若行空无，依无相愿，修无放逸，住于如来所说言教则为魔事。假使仁者思想、识念有所受取，志在所应见闻念知、分别经典，皆为魔事。” 大光问文殊曰：“其魔事者为住何所？” 文殊答曰：“住于精进。” 又问：“以何等故住于 精进？” 文殊答曰：“其精进者，乃为诸魔求其便耳；若懈怠者，彼魔波旬当奈之何！” 又问：“何谓菩萨精进而不应者？” 文殊答曰：“假使计言：‘我身精进’则为不应。所以者何？己身精进，计有所应，则依倚世。仁者！欲知为精进者，等遵所修此之谓也。以等精进则曰平等无所应进，已无所应则无放逸。假使仁者眼无所进，不行于色，是则名曰平等精进；耳无所进不行音声，鼻无所进不行众香，舌无所进不行众味，身无所进不行细滑，意无所进不行诸法，是则名曰平等精进。 “复次，仁者！假使不行一切尘劳，而以断除众生爱欲垢秽，是则名曰菩萨所行平等精进。若于三界而无所行，救济三界，倚着众生诸恼之患，是为菩萨平等精进。行于布施无所想念，修以四恩摄诸悭贪；行于禁戒而无想念，摄诸犯恶众生之类；行于忍辱而无所想，摄诸瞋恚人民之众；行于精进无所想念，摄诸懈怠；行于禅定无所想念，摄诸乱意；行于智慧无所想念，摄诸恶智。是为菩萨平等精进。” 文殊师利复谓大光：“其有晓了空无慧行，不想空无是为思念；精进行空游于诸见，悉察诸见而无所见，观诸邪见不离空无，是为行空。所谓空者，诸见则空。以空之故，故曰空空。由是空空，故曰 现代汉语译本 问：什么是‘精进’（Vigor/Diligence）？” 文殊（Manjushri，智慧的菩萨）回答说：‘所谓的精进，实际上是给各种魔（Mara，佛教中阻碍修行的恶势力）提供可乘之机；如果懈怠，那些魔王波旬（Prajapati，欲界第六天之主）又能拿你怎么样呢！’ 又问：‘什么是菩萨（Bodhisattva，立志成佛的修行者）的精进，但却不应执着于此呢？’ 文殊回答说：‘假如认为：‘我自身在精进’，这就是不应执着的。为什么呢？因为自身精进，如果认为有所成就，那就是依赖于世俗。仁者（Benevolent One，对修行者的尊称）！想要知道什么是真正的精进，那就是平等地遵循所修行的法门，这就是所谓的精进。以平等的精进，就叫做平等而无所执着的精进，已经没有执着，也就没有放逸。假如仁者的眼睛没有执着，不被外面的颜色所迷惑，这就叫做平等精进；耳朵没有执着，不被声音所迷惑；鼻子没有执着，不被各种香味所迷惑；舌头没有执着，不被各种味道所迷惑；身体没有执着，不被细滑的触感所迷惑；意念没有执着，不被各种法（Dharma，佛教教义）所迷惑，这就叫做平等精进。 再者，仁者！假如不执着于一切尘劳（Dust and Toil，世俗的烦恼），而是断除众生的爱欲垢秽，这就叫做菩萨所行的平等精进。如果在三界（Three Realms，欲界、色界、无色界）中没有执着，救济三界，依靠众生各种烦恼的困扰，这就是菩萨的平等精进。行布施（Dana，给予）时没有想念，用四恩（Four Gratitudes，父母恩、众生恩、国王恩、三宝恩）来摄受各种悭贪；行持禁戒（Sila，戒律）时没有想念，摄受各种犯恶的众生；行持忍辱（Ksanti，忍耐）时没有想念，摄受各种瞋恚的人民；行持精进时没有想念，摄受各种懈怠；行持禅定（Dhyana，冥想）时没有想念，摄受各种乱意；行持智慧（Prajna，般若）时没有想念，摄受各种恶智。这就是菩萨的平等精进。’ 文殊师利（Manjushri）又对大光（Mahaprabha，佛弟子名）说：‘如果能够明白空无的智慧，不执着于空无，这就是思念；精进地行空，游走于各种见解，完全洞察各种见解而没有固定的见解，观察各种邪见而不离开空无，这就是行空。所谓的空，就是各种见解都是空。因为空的缘故，所以叫做空空。由于是空空，所以叫做……’
English
English version Question: 'What is 'Vigor/Diligence' (精进)?' 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 (菩萨, 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 (尘劳, 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, 布施), 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, 禅定), 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 (文殊师利) 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...' --------------------------------------------------------------------------------
Chinese
为空。因是空故，诸法皆空。假使晓了此慧明者而不自大，是谓菩萨平等精进。 “复次，天子！修行于此无所想着，不念无想，皆与一切众念俱游。不舍众念，不有所念；所念无想，不想所念，等于诸想及一切念。若能晓了一切想念，设于此慧不以知慧而憍慢者，无所逸乐，是为菩萨精进之行。” 文殊师利复谓大光：“其行无愿随心所生，有所志慕心无所著，不行所愿其趣所生，已离诸见及众驶水，舍于二事，不计有身亦无吾我，而等除去，终始生没。其有能行如是精进，是为菩萨平等精进。” 文殊师利复谓大光：“菩萨修业常以平等，其于智慧圣明之达无所修行；晓了善权，将摄一切众德之本。分别慧者，无我、无人、无寿、无命；则以善权精进开化一切众生。圣明达者，于一切法无应不应，无净不净；晓善权者，精进摄于一切正法。进智慧者，悉了于一切，不坏法界；了善权者，供养奉事无央数佛。达智慧者，进圣无为；晓善权者，宣畅一切文字之教种种别异。智慧圣者，修行佛身，了无穿漏；解善权者，三十有二大人之相而自庄严。智慧圣者，使诸生死而无所生；解善权者，则为所念常向众生。智慧圣者，修行于空、无相、无愿；晓善权者，颁宣断除六十二见众想之着，志有所求。智 现代汉语译本 因为是空性，所以一切法都是空性的。如果明白了这种智慧而不因此自大，这就是菩萨的平等精进。 ‘再者，天子！修行这种无所执着的境界，不执着于无想，却与一切念头同在。不舍弃念头，也不执着于念头；所念的没有执着，不执着于所念的，对于各种念头和一切念头都是平等的。如果能够明白一切想念，即使拥有这种智慧也不因此而骄傲自满，不放纵享乐，这就是菩萨精进的修行。’ 文殊师利菩萨又对大光菩萨说：‘他的行为没有愿求，随心所生，有所追求但心中没有执着，不执着于所愿，顺应其趣向所生，已经远离各种见解和众多的欲流，舍弃有和无两种极端，不执着于有身体，也没有我，平等地去除这些，终始生死都没有差别。如果有人能够像这样精进修行，这就是菩萨的平等精进。’ 文殊师利菩萨又对大光菩萨说：‘菩萨修习事业常常以平等心对待，对于智慧圣明的通达没有什么特别的修行；明白善巧方便，掌握一切功德的根本。分别智慧的人，知道没有我、没有人、没有寿命、没有生命；因此用善巧方便精进地开化一切众生。圣明通达的人，对于一切法没有应该或不应该，没有清净或不清净；明白善巧方便的人，精进地摄取一切正法。增长智慧的人，完全了解一切，不破坏法界；了解善巧方便的人，供养奉事无数的佛。通达智慧的人，精进于圣者的无为境界；明白善巧方便的人，宣扬一切文字的教义，种种差别。智慧圣者，修行佛身，没有丝毫缺失；理解善巧方便的人，用三十二种大丈夫相来庄严自己。智慧圣者，使诸生死轮回而无所生；理解善巧方便的人，他的念头常常面向众生。智慧圣者，修行于空性、无相、无愿；明白善巧方便的人，宣讲并断除六十二种邪见和各种妄想执着，志向有所追求。’
English
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.' --------------------------------------------------------------------------------