Chinese
师利即如其像三昧思惟，使魔波旬变作佛像——三十二相庄严其身，坐师子床，智慧辩才所说如佛——而宣此言：“所欲问者，一切众生诸所狐疑，自恣所启，当为发遣！” 时大迦叶问魔波旬：“比丘修行以何为缚？” 魔寻答曰：“计我禅定而志寂然，则是有想、无想品第；想空为要，毁众见想；想于要想，兴于众念御无愿想；怀诸所愿为泥洹想；而乐无为毁生死想。是为迦叶！修行比丘之系缚也。所以者何？迦叶当知，不当毁坏诸所往见因而行空也。所谓空者，诸见皆空；不当毁念求于无想。所以者何？敢可所念，悉为无想。不当毁愿而求无愿，其所愿者悉亦无愿。不当毁生死而求泥洹，晓了生死不可得处则为泥洹。迦叶当知，其行泥洹不起思想，当于众著令无所起。毁坏灭尽泥洹本净，无所起生乃为无为。” 说是语时，五百比丘心逮清净。时须菩提问诸比丘：“谁为开化诸贤者等？” 五百人曰：“其无所得，不成正觉，开化吾等。” 又问：“云何开化？” 答曰：“不来不去，晓了如是；不起不灭，其慧常住。” 说是语时，二百比丘逮清净眼。 时须菩提问魔波旬：“何谓比丘为最众祐？” 魔即对曰：“若无所受亦无毕净，而从笃信爱乐 现代汉语译本：师利（Śrī，人名）即刻进入如其形象三昧的思惟状态，使得魔波旬（Māra Pāpīyas，佛教中的魔王）变化成佛的形象——三十二相庄严其身，坐在狮子座上，以佛的智慧和辩才说法——并且宣说：‘你们想问什么，一切众生所有疑惑，随意发问，我当为你们解答！’ 当时大迦叶（Mahākāśyapa，释迦牟尼十大弟子之一）问魔波旬：‘比丘修行被什么束缚？’ 魔波旬随即回答说：‘执着于我的禅定而追求寂静，这就是有想、无想的次第分别；认为空是重要的，毁坏各种见解和想法；执着于非想，产生各种念头来驾驭无愿的想法；怀着各种愿望而认为这就是涅槃的想法；并且乐于无为而毁坏生死之想。这就是迦叶！修行比丘的束缚。为什么这么说呢？迦叶应当知道，不应当毁坏各种以往的见解而追求空。所谓的空，是说各种见解都是空性的；不应当毁坏念头而追求无想。为什么这么说呢？因为任何念头，最终都是无想。不应当毁坏愿望而追求无愿，因为任何愿望，最终也是无愿。不应当毁坏生死而追求涅槃，明白生死不可得之处就是涅槃。迦叶应当知道，修行涅槃不应生起思想，应当对各种执着令其无所生起。毁坏灭尽涅槃的本来清净，无所生起才是真正的无为。’ 说这些话的时候，五百比丘内心获得清净。当时须菩提（Subhūti，释迦牟尼十大弟子之一）问这些比丘：‘是谁开化了各位贤者？’ 五百人回答说：‘是那无所得，不成正觉的道理，开化了我们。’ 又问：‘如何开化？’ 回答说：‘不来不去，明白就是这样；不起不灭，其智慧常住。’ 说这些话的时候，二百比丘获得了清净的眼。 当时须菩提问魔波旬：‘什么样的比丘是最受大众护佑的？’ 魔立刻回答说：‘如果无所接受，也没有完全的清净，而是从真诚的信仰和喜爱出发……’
English
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...' --------------------------------------------------------------------------------
Chinese
佛法受饮食馔，如须菩提。若有比丘不受不舍——其施与者，观彼比丘犹如幻化；其受施者，意念如影，无有生者亦无受者——心无所著，无心不起，彼则于世为最众祐。” 时舍利弗问魔波旬：“何谓三昧而不秽乱？” 波旬答曰：“于三昧尽，如无所尽，悉令都尽。其无生者不令兴起，烧尽众欲本末清净。悉无所生令不复愚，无所更历一切诸法，晓了清净平等正受，遵修寂灭察诸所更，灭尽三昧而以正受，无观不观亦无所见，如是三昧乃无秽乱。” 大目揵连问魔波旬：“何谓比丘心得自在？” 波旬答曰：“假使比丘晓了一切，究畅人心及与诸法悉解脱相，宣说诸法悉解脱相；无所依倚所怀来心，亦无所解亦无所怀；心无色欲，见一切色心无所住；晓了诸法亦无处所，心不可护。晓于诸法、亦不可持，心不知心。心者自然则为清净，诸法亦然自然清净，法界清净得不动转。以他因缘现在目前，备六神通、四神足念而自娱乐，比丘如是心乃自在。” 邠耨文陀尼弗问魔波旬：“何谓比丘说法清净？” 波旬答曰：“假使比丘见一切法皆度无极，而悉遍见众心各异，悉无所著。一切所念则无同像，旨分别说，晓了一切音声、言说、谈语、论议如山呼响，观诸讲法亦如幻人，身 现代汉语译本： 佛法接受饮食供养，须菩提（Subhuti）。如果有的比丘不接受也不舍弃——对于施与者来说，观看那位比丘就像是幻化出来的一样；接受施舍的人，意念就像影子一样，没有产生的人，也没有接受的人——内心没有任何执着，没有念头不生起，这样的人在世间是最受庇佑的。 当时，舍利弗（Sariputra）问魔波旬（Mara Papiyas）：‘什么是没有污秽混乱的三昧（Samadhi）？’ 波旬（Mara Papiyas）回答说：‘对于三昧的穷尽，就像没有什么可以穷尽一样，全部都令其穷尽。对于没有生起的事物，不让它兴起，烧尽所有的欲望，从根本到末梢都清净。对于一切没有生起的事物，令其不再愚昧，不再经历一切诸法，明白清净平等正确的接受，遵循修行寂灭，观察所经历的一切，灭尽三昧而以正确的接受，没有观想，也没有不观想，也没有任何所见，这样的三昧才是没有污秽混乱的。’ 大目犍连（Mahamaudgalyayana）问魔波旬（Mara Papiyas）：‘什么是比丘心得自在？’ 波旬（Mara Papiyas）回答说：‘假设比丘明白一切，彻底了解人心以及诸法的所有解脱之相，宣说诸法的所有解脱之相；没有依靠，对于所怀的来心，也没有理解，也没有怀念；内心没有贪爱，见到一切色法，内心没有停留；明白诸法也没有固定的处所，内心不可守护。明白诸法，也不可执持，内心不知道内心。内心自然清净，诸法也是如此，自然清净，法界清净，得到不动摇的转变。凭借他人的因缘，现在呈现在眼前，具备六神通、四神足念而自我娱乐，比丘像这样，内心才能自在。’ 邠耨文陀尼弗（Purna Maitrayani-putra）问魔波旬（Mara Papiyas）：‘什么是比丘说法清净？’ 波旬（Mara Papiyas）回答说：‘假设比丘见到一切法都度过无极的境界，并且普遍见到众生的心各不相同，没有任何执着。一切所念都没有相同的形象，旨意分别解说，明白一切音声、言说、谈语、论议，就像山谷的回响一样，观察各种讲法就像幻化出来的人一样，身体……’
English
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...' --------------------------------------------------------------------------------
Chinese
所识知如水中月。别诸尘劳、思想、众念所从起立；无受法者亦无舍者，得入三昧。若颁宣法，等获超度，则以逮知四分别辩才，心无所冀。赞言善哉，不怀狐疑。净其己心，则能清净一切人心。晓了本净鲜洁无垢，解知尘劳悉瑕疵矣。见诸阴魔悉为闲静，其死魔者住无终始，其天魔者皆除一切倚着之教，一切众生心净如是；如是比丘乃为清净，普见道法演布经典。” 耆年优波离问魔波旬：“何谓比丘奉持法律？” 波旬答曰：“其能晓了一切诸法，悉被开化，识知众罪本际寂寞，教授犹豫。若见诽谤，不以狐疑亦不怀结；彼于诸法未曾生心而有所御；常能化度诸有逆者，何况小小犯禁戒乎！体解尘劳靡所不别，诸客尘劳不以坚要怀思想也。说众爱欲无内、无外、不处两间；晓了尘劳由从无觉，不坏爱欲亦不劝化，至于无欲亦无所起，计于尘欲犹如云雨；观于圣慧晓了颁宣，所可说者如风散云，悉无所住。有尘劳者如水中月，缘想念起，欲现面像由于闇冥，当得智慧以为明照，欲如明镜见其面像，其色如鬼、罗刹之形；其顺念者观无所见，求舍尘欲不益众秽，则以空慧无相、无愿、无所越度；其有晓了爱欲如是。设复有著于爱欲者，则于众生不兴慈哀；众生无我而无有身，亦不望想于诸吾我，如是观者 现代汉语译本：所认识和了解的事物就像水中的月亮一样虚幻。要区分各种尘世的烦恼、思想和念头从哪里产生；没有接受佛法的人，也没有舍弃佛法的人，这样才能进入三昧（Samadhi，一种冥想状态）。如果广泛宣扬佛法，使众生都能获得超度，那么就能掌握四种无碍辩才（四无碍解，指佛陀或菩萨所拥有的四种智慧和表达能力），心中没有任何期望。赞美说‘善哉’，不要心怀狐疑。净化自己的内心，就能清净一切众生的内心。明白本来清净鲜洁无垢的自性，就能理解尘世的烦恼都是瑕疵。见到各种阴魔（五阴魔，指色、受、想、行、识五种构成人身的要素所产生的障碍）都变得安静，死魔（死亡带来的恐惧和障碍）停留在没有开始也没有结束的状态，天魔（天界的魔，诱惑修行者）都能去除一切依赖和执着的教义，一切众生的心都像这样清净；这样的比丘（Bhiksu，佛教出家男众）才是清净的，普遍见到道法演布经典。 耆年优波离（Upali，佛陀十大弟子之一，持戒第一）问魔波旬（Mara Papiyas，欲界第六天之主，常扰乱修行者）: ‘什么是比丘奉持法律？’ 波旬回答说：‘能够明白一切诸法，都被开导和教化，认识到各种罪恶的本源是寂静的，从而消除犹豫。如果见到诽谤，不心怀狐疑，也不产生执着；对于各种事物，未曾生起执着的心，因此没有什么可以驾驭的；常常能够化度那些有违逆之心的人，更何况是小小地触犯禁戒呢！彻底理解尘世的烦恼，没有什么不能分辨的，各种客尘烦恼（外来的烦恼）不要以坚固和重要的态度去思考。宣说各种爱欲，没有内在、没有外在、不在两者之间；明白尘世的烦恼是从没有觉悟开始的，不破坏爱欲，也不劝导去除爱欲，达到没有欲望的状态也没有什么可以生起的，把尘世的欲望看作像云雨一样虚幻；观察圣慧（圣人的智慧），明白宣扬佛法，所说的话像风吹散云一样，没有停留之处。有尘世烦恼的人就像水中的月亮一样虚幻，因缘和想念而生起，想要显现面容就像在黑暗中一样，应当得到智慧作为光明照耀，想要像明镜一样见到自己的面容，其颜色就像鬼、罗刹（Rakshasa，恶鬼）的形状；顺从念头的人，观察到没有什么可见的，寻求舍弃尘世的欲望并不能增加清净，因此用空慧（对空性的理解）、无相（没有固定的形态）、无愿（没有愿望）来超越一切；能够明白爱欲是这样的。假设还有执着于爱欲的人，那么对于众生不会生起慈悲；众生没有自我，也没有身体，也不期望和想象各种自我，像这样观察的人’