English
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.' -------------------------------------------------------------------------------- 审谛持律。”
Chinese
其尊弟子五百人等，各各自问己身所知。时魔波旬各各分别而发遣之。于是诸天众中有一天子，名曰须深，问魔波旬：“文殊师利属者讲说诸魔事业，仁岂堪任重复义理，何谓菩萨之魔事？” 时魔答曰：“天子当知，菩萨魔事则有二十。何谓二十？恐畏生死，欲得解脱，遵修玩习于佛正法，稽首归命而有望想则为魔事业(一)。观于空无而察众生则为魔业(二)。观于无为而厌有为善德之本则为魔业(三)。禅定正受不求一心，而已退转则为魔业(四)。若颁宣法，不为听者兴发大哀则为魔业(五)。求诸禁戒有德众祐，瞋恨毁戒则为魔业(六)。畅演声闻缘一觉事，咨问大乘不别巨细则为魔业(七)。启受深说，憎道杂言则为魔业(八)。求度无极，自号菩萨则为魔业(九)。咨嗟寂灭澹怕之事，所化众生无权方便则为魔业(十)。积众德本，不亲道心则为魔业(十一)。殷勤遵修寂观之事，所观察者见有众生则为魔业(十二)。求尽尘欲使无有余，度生死岸恶畏爱欲则为魔业(十三)。修行智慧常乐猗求，依于大哀则为魔业(十四)。无权方便而已皆见一切德本则为魔业(十五)。不进志求菩萨箧藏，慕于世俗方类之言，以此为务则为魔业(十六)。各各分部博闻师教，而有去就则 现代汉语译本：‘仔细审查并坚持戒律。’ 他的五百名尊贵的弟子各自反问自己所知。当时，魔王波旬（Māra Pāpīyas，佛教中的魔王）各自区分并派遣他们。这时，诸天众中有一位天子，名叫须深（Susīma），问魔王波旬：‘文殊师利（Mañjuśrī，智慧的菩萨）所讲述的都是关于魔的事业，您难道能够胜任重复这些义理吗？什么是菩萨的魔事？’ 当时，魔王回答说：‘天子应当知道，菩萨的魔事有二十种。什么是二十种呢？ 畏惧生死，想要得到解脱，遵循并玩味佛的正法，稽首归命却怀有期望和妄想，这就是魔的事业（一）。 观察空无却又执着于众生，这就是魔的事业（二）。 观察无为却厌恶有为的善德之本，这就是魔的事业（三）。 禅定正受却不寻求一心，并且退转，这就是魔的事业（四）。 如果宣讲佛法，却不能为听者引发大慈悲心，这就是魔的事业（五）。 寻求各种禁戒，希望得到有德之人的庇佑，却又瞋恨毁坏戒律，这就是魔的事业（六）。 畅谈声闻（Śrāvaka，听闻佛法而证悟者）、缘觉（Pratyekabuddha，独自觉悟者）之事，咨询大乘（Mahāyāna，佛教的一个主要分支）却不区分大小，这就是魔的事业（七）。 开启并接受深刻的说法，却憎恨掺杂其他言论，这就是魔的事业（八）。 寻求度过无极之境，却自称为菩萨，这就是魔的事业（九）。 赞叹寂灭的平淡之事，所教化的众生却没有权巧方便，这就是魔的事业（十）。 积累众多功德之本，却不亲近道心，这就是魔的事业（十一）。 殷勤地遵循并修习寂静的观想之事，所观察到的却是有众生存在，这就是魔的事业（十二）。 寻求断尽尘世的欲望使之没有剩余，度过生死之岸却又厌恶和畏惧爱欲，这就是魔的事业（十三）。 修行智慧却常常乐于寻求，依赖于大慈悲心，这就是魔的事业（十四）。 没有权巧方便却自认为已经见到一切功德之本，这就是魔的事业（十五）。 不努力追求菩萨的宝藏，却羡慕世俗的方术和理论，以此为务，这就是魔的事业（十六）。 各自分成派别，广泛听闻师长的教诲，却又有所取舍，这就是
English
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 --------------------------------------------------------------------------------
Chinese
为魔业(十七)。设使得为富乐饶财、豪贵大威而贪着之，不奉博闻则为魔业(十八)。设为尊豪、君子、长者、释、梵之位，不习大法则为魔业(十九)。不与菩萨、法师相从，藉受所闻，反与声闻、缘觉相习，乐共谈言；不欲闻法、自恣放逸、所游搪揬，则为魔业(二十)。是为二十菩萨魔事。” 于时世尊赞魔波旬：“善哉，善哉！快说于斯菩萨魔事！假使有人论此法事，听省奉行不从魔教，其人则逮佛大道法，讲说经典，获致二十事。何谓二十？大慈(一)，大哀(二)，不厌生死(三)，常见善友(四)，所生之处辄遭佛世(五)，得有启受诸度无极(六)，以诸菩萨用为眷属(七)，逮得总持(八)，具足辩才(九)，五通之慧(十)，所未遇法而得闻之(十一)，世世所生常怀道心(十二)，当得出家而为沙门(十三)，致闲不懅(十四)，究竟博闻(十五)，善权智慧(十六)，开化众生导以四恩(十七)，将护正法(十八)，常行质直而无谀谄(十九)，一切所珍而不爱吝、不怀害心向于众生(二十)。是为二十，逮得经典，至佛大道。” 于是须深天子问魔波旬：“快哉，善利！乃为如来之所嗟叹！” 时魔报曰：“吾身不用快哉、善利！譬如男子鬼神着之，当可所说；计实 现代汉语译本：为了魔的行径(十七)：假设有人因为获得财富、快乐、丰饶的财物、豪门权贵和巨大的威势而贪恋执着，却不致力于广泛学习，这就是魔的行径(十八)。假设有人身居尊贵显赫的地位，如君子、长者、释（指释迦族）、梵（指婆罗门），却不学习伟大的佛法，这就是魔的行径(十九)。不与菩萨、法师交往，借此接受听闻佛法，反而与声闻、缘觉交往，喜欢与他们谈论；不愿听闻佛法，放纵自己，行为粗鲁莽撞，这就是魔的行径(二十)。这就是二十种菩萨的魔事。 这时，世尊赞叹魔波旬（Māra Pāpīyas，欲界第六天之主）说：‘好啊，好啊！你能够说出这些菩萨的魔事！假使有人讨论这些佛法之事，听闻、省察、奉行，不听从魔的教导，这个人就能证得成佛的大道，讲说经典，获得二十种功德。哪二十种呢？大慈(Mahā-karuṇā，伟大的慈爱)(一)，大悲(Mahā-karuṇā，伟大的悲悯)(二)，不厌倦生死(三)，常见善友(kalyāṇa-mitra，好的朋友)(四)，所出生的地方总能遇到佛出世(五)，能够开始接受各种度无极(Pāramitā，到达彼岸)的教导(六)，以诸菩萨作为眷属(七)，获得总持(Dhāraṇī，总摄忆持)(八)，具足辩才(Pratibhāna，无碍辩才)(九)，五神通的智慧(Abhijñā，超自然能力)(十)，未曾听闻的佛法能够听闻(十一)，世世代代常怀道心(Bodhicitta，菩提之心)(十二)，应当能够出家成为沙门(Śrāmaṇa，出家修行者)(十三)，达到清净闲居而不恐惧(十四)，最终广泛学习(十五)，具备善巧方便的智慧(Upāya-kauśalya，方便善巧)(十六)，开化众生，引导他们获得四恩(四种恩惠)(十七)，护持正法(Dharma，佛法)(十八)，常常行为正直而不谄媚(十九)，对于一切珍爱之物不吝啬，不怀有害人之心对待众生(二十)。这就是二十种功德，能够证得经典，直至成佛的大道。’ 于是，须深天子问魔波旬（Māra Pāpīyas，欲界第六天之主）说：‘太好了，太有利了！竟然能被如来这样赞叹！’ 当时，魔回答说：‘我不需要什么“太好”、“太有利”！譬如男子被鬼神附身，才能说出一些话；实际上，'