Chinese
答曰：“一切所闻悉能执持；分别众生根原所归，于诸音声而无所著。是为，天子！菩萨总持逮得辩才。” 于是大光菩萨问文殊师利：“谁当启受如斯言教？” 文殊答曰：“为善知识所见将护，及往宿世微妙具足善德之本所见养育，乃能晓了此义说耳！” 又问：“何所欣乐？志性如何？” 答曰：“爱乐深奥，志性柔和，不怀自大。” 又问：“何谓比丘不怀自大？” 答曰：“假使比丘不自见身，自然志求专一大乘；了身自然而于自然不贪己身，不住于二。如是比丘不怀自大，求舍无明；无冥恩爱不志明脱；明脱自然，晓了无明；因爱痴冥，皆悉无本。是为比丘不怀自大。” 文殊复谓其天子曰：“假使比丘离于贪淫，解欲本际；离欲清净，解于贪欲；行无本际，离瞋恚本；晓瞋恚本，离于瞋恚；本悉清净，本末鲜明；离愚痴本，了于愚痴；舍于愚冥，本悉清净；晓了愚痴无有根原。如是比丘不怀自大。” 文殊师利复谓天子：“假使比丘不了众苦，不断于习而不造证，于诸所习不行径路；晓了众苦而无所生，入于四谛。设使于苦无所生者则无有习；已无有习则无尽灭；设使于苦无所生者，则于彼人无行径路。 现代汉语译本 又问：‘什么是总持备悉辩才？’ 答道：‘对于一切所听闻的，都能完全忆持不忘；能够分辨众生各种不同的根器和最终归宿，对于各种音声而不执著。这就是，天子！菩萨获得总持和辩才。’ 于是大光菩萨问文殊师利（Manjushri，智慧的象征）：‘谁能够接受和领悟这样的言教？’ 文殊（Manjushri）回答说：‘为善知识所引导和护持，以及过去世积累了微妙圆满的善德根基，受到这些善因的滋养和培育的人，才能够理解这个道理并宣说它！’ 又问：‘他们喜欢什么？他们的志向和本性是怎样的？’ 答道：‘他们喜爱深奥的佛法，志向和本性柔和，不怀有自大的心态。’ 又问：‘什么叫做比丘不怀自大？’ 答道：‘假设比丘不执著于自己的身体，自然会专心一意地追求大乘佛法；了解身体的自然本性，从而对于这种自然本性也不贪恋执著，不执著于二元对立的观念。这样的比丘就是不怀自大，努力舍弃无明；不执著于无明所带来的恩爱，也不追求脱离无明的光明解脱；明白光明解脱也是自然本性，从而彻底了解无明的虚幻不实；因为爱欲和愚痴所造成的黑暗，本来就没有真实的根源。这就是比丘不怀自大。’ 文殊（Manjushri）又对那位天子说：‘假设比丘远离贪欲，了解欲望的本质；远离欲望而获得清净，从而真正了解贪欲的虚幻；行为没有固定的模式，远离嗔恚的根源；明白嗔恚的本质，从而远离嗔恚；嗔恚的本性本来就是清净的，本末都清晰明了；远离愚痴的根源，从而彻底了解愚痴；舍弃愚痴所带来的黑暗，愚痴的本性本来就是清净的；明白愚痴没有真实的根源。这样的比丘就是不怀自大。’ 文殊师利（Manjushri）又对天子说：‘假设比丘不了解众生的痛苦，不断除烦恼习气，也不去创造证悟的条件，对于各种习气不走寻常的道路；了解众生的痛苦本来就没有生起，从而进入四圣谛。如果对于痛苦没有生起的执著，那么就不会有烦恼习气；已经没有烦恼习气，那么也就没有烦恼的止息；如果对于痛苦没有生起的执著，那么对于这个人来说，就没有烦恼的路径。’
English
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.' -------------------------------------------------------------------------------- ”
Chinese
尔时魔波旬心怀忧戚，泣泪如雨而说此言：“若此经典所流布处，诸魔波旬不得其便。设有受持，断绝魔事。”魔说此语则便没去。 于是大光问文殊师利曰：“如今仁者所可讲说，吾等观察义之所归：假使有人不怀自大，不复具学出家之福，不畏所行精进之业，若闻此法而怀恐惧，亦不启受，不以如来为圣师矣！若有比丘、比丘尼、优婆塞、优婆夷闻是法言而欢喜乐，则当观之得解脱也！” 佛言：“如是！如尔所说，菩萨由此得忍受决，因斯所忍得生声闻、缘觉之地。” 又问：“唯然，世尊！今此经典当名何等？云何奉行？” 佛言：“名曰‘魔逆降化波旬’，当奉持之。” 佛说如是，文殊师利、大光天子、一切众会——天、龙、鬼神、揵沓和、阿须轮、世间人——闻经欢喜，作礼而退。 佛说魔逆经一卷 此羔函《魔逆经》，法护译者，按《开元录》是单译经，而丹乡二本虽始终无异，宋本与彼文义全别，则必有一是一非，未知孰是真《魔逆经》耶？今捡宋经，全是后念函中《文殊师利悔过经》耳。宋藏错乱，名“魔逆经”，重编于此。故今去宋取乡，为真《魔逆经》焉。后贤若疑今所去经是何等者，请见念函《文殊师利悔过经》，即全是尔。 现代汉语译本： 这时，魔王波旬（Māra Pāpīyas，佛教中的魔王）心中充满忧愁，哭泣得像下雨一样，说道：‘如果这部经典流传的地方，所有的魔王波旬都无法得逞。如果有人受持这部经典，就能断绝魔事。’魔王说完这些话就消失了。 于是大光天子问文殊师利（Mañjuśrī，智慧的象征）菩萨说：‘现在您所要讲说的，我们观察其意义的归宿：假使有人不怀自大之心，不再具备学习出家的福报，不畏惧所修行的精进行业，如果听到这部佛法而心怀恐惧，也不接受，不以如来（Tathāgata，佛的称号）为圣师！如果有比丘（bhikkhu，出家男众）、比丘尼（bhikkhunī，出家女众）、优婆塞（upāsaka，在家男众）、优婆夷（upāsikā，在家女众）听到这些佛法言语而欢喜快乐，那么应当观察他们能够得到解脱！’ 佛说：‘是的！正如你所说，菩萨由此得到忍受的决定，因为这种忍受而能够生到声闻（Śrāvaka，听闻佛法而悟道的修行者）、缘觉（Pratyekabuddha，不依师教，自己悟道的修行者）的境界。’ 又问：‘是的，世尊（Bhagavan，佛的称号）！现在这部经典应当叫做什么名字？应当如何奉行？’ 佛说：‘这部经典名为《魔逆降化波旬》，应当奉持它。’ 佛说完这些话，文殊师利菩萨、大光天子、一切在场的听众——天（deva，天神）、龙（nāga，一种神兽）、鬼神（yakṣa，一种神灵）、揵沓和（gandharva，香神）、阿须轮（asura，一种恶神）、世间的人——听了这部经典都非常欢喜，行礼后退下。 《佛说魔逆经》一卷 这部羔函本《魔逆经》，是法护（Dharmarakṣa，译经师）翻译的。按照《开元录》的记载，这是一部单独翻译的经典。而丹本和乡本虽然始终没有差异，宋本与它们的文义完全不同，那么必定有一个是对的，一个是错的，不知道哪个才是真正的《魔逆经》？现在检查宋本，全是后念函中的《文殊师利悔过经》。宋藏的编排错乱，题名为《魔逆经》，重新编排在这里。所以现在舍弃宋本，选取乡本，作为真正的《魔逆经》。后来的贤者如果怀疑现在所舍弃的经是什么经，请看念函中的《文殊师利悔过经》，就全是那部经了。
English
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. --------------------------------------------------------------------------------