English
English version: Concerning the deeds of Māra (seventeen): Suppose someone becomes attached to wealth, happiness, abundant possessions, noble status, and great power, yet does not devote themselves to extensive learning, this is a deed of Māra (eighteen). Suppose someone holds a noble position, such as a gentleman, elder, Śākya (referring to the Śākya clan), or Brahman, yet does not study the great Dharma, this is a deed of Māra (nineteen). Not associating with Bodhisattvas or Dharma masters to receive and hear the Dharma, but instead associating with Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary realizers), delighting in conversing with them; unwilling to hear the Dharma, indulging oneself, and behaving recklessly, this is a deed of Māra (twenty). These are the twenty deeds of Māra concerning Bodhisattvas. At that time, the World-Honored One praised Māra Pāpīyas (Lord of the sixth heaven in the desire realm), saying: 'Excellent, excellent! You have spoken well about these deeds of Māra concerning Bodhisattvas! If someone discusses these matters of the Dharma, listens, contemplates, and practices them, and does not follow the teachings of Māra, that person will attain the Great Path to Buddhahood, expound the scriptures, and obtain twenty merits. What are the twenty? Great compassion (Mahā-karuṇā, great compassion) (one), great pity (Mahā-karuṇā, great compassion) (two), not weary of birth and death (three), always encountering good friends (kalyāṇa-mitra, good friends) (four), always encountering the appearance of a Buddha in the places where they are born (five), being able to begin receiving the teachings of various perfections (Pāramitā, reaching the other shore) (six), having the Bodhisattvas as their retinue (seven), obtaining Dhāraṇī (Dhāraṇī, total retention) (eight), possessing eloquence (Pratibhāna, unimpeded eloquence) (nine), the wisdom of the five supernormal powers (Abhijñā, supernatural abilities) (ten), being able to hear the Dharma that they have not yet encountered (eleven), always cherishing the Bodhicitta (Bodhicitta, the mind of enlightenment) in every lifetime (twelve), being able to renounce the world and become a Śrāmaṇa (Śrāmaṇa, renunciate practitioner) (thirteen), attaining peaceful solitude without fear (fourteen), ultimately learning extensively (fifteen), possessing skillful wisdom (Upāya-kauśalya, skillful means) (sixteen), enlightening sentient beings and guiding them with the four kindnesses (four kinds of kindness) (seventeen), protecting the True Dharma (Dharma, the Buddha's teachings) (eighteen), always acting with integrity and without flattery (nineteen), not being stingy with anything they cherish, and not harboring harmful intentions towards sentient beings (twenty). These are the twenty merits, being able to attain the scriptures, until the Great Path to Buddhahood.' Then, the Deva Susīma asked Māra Pāpīyas (Lord of the sixth heaven in the desire realm): 'Wonderful, beneficial! To be praised by the Tathāgata in this way!' At that time, Māra replied: 'I do not need any “wonderful” or “beneficial”! It is like a man possessed by a ghost who can say certain things; in reality,' --------------------------------------------------------------------------------
Chinese
不是其人所语，鬼神所言也。如是仁者！今吾所说，文殊师利之所发动，不当宣传言是我说！” 天子问曰：“今仁变成为佛身形，不以欢乎？又复相好庄严其身，坐师子床讲说经法，不以乐耶？” 魔复报曰：“卿等见我相好严身，我还自睹枷锁系缚。” 天子告曰：“波旬！自归悔过，伏罪文殊师利。文殊师利威神原赦波旬！” 波旬答曰：“不当首悔学于大乘菩萨大士。所以者何？行菩萨者，不见缺漏瑕秽之界；兴瞋恚者设怀怨恨，乃当对悔稽首自归。” 天子又问：“菩萨忍辱为何等类？” 其魔报曰：“菩萨忍辱有十二事。何谓十二？志性忍辱而无瑕疵(一)；其意忍辱，心不怀害(二)；忍辱无谄，不欺众生(三)；忍辱愍穷哀伤一切贫于智慧、不及道者(四)；修忍辱事，所行如言则不退转(五)；其空忍者离于一切犹豫邪见(六)；专惟法忍，导御诸法(七)；深妙忍者不计吾我(八)；柔顺法忍而从归趣众贤圣慧(九)；真谛忍者不乱缘起(十)；不错乱忍，顺从一切众生之心(十一)；意不起忍，因便逮得无所从生法忍(十二)。是为菩萨十二事忍。” 于是须深天子问魔波旬：“卿若寻说此二十事，至十二忍宁踊跃乎？” 答曰：“欢喜！ 现代汉语译本： ‘如果不是那个人说的，那就是鬼神说的。像这样的人啊！现在我所说的，是文殊师利（Manjusri，智慧的菩萨）所启发的，不应该宣传说是我说的！’ 天子问道：‘现在您变化成为佛的身形，不感到欢喜吗？而且相貌美好庄严，坐在狮子座上讲说经法，不快乐吗？’ 魔王回答说：‘你们看见我相貌美好庄严，我却仍然看见自己被枷锁束缚。’ 天子劝告说：‘波旬（Papiyas，欲界第六天之主，常扰乱佛法），你应该忏悔认错，向文殊师利（Manjusri）认罪。文殊师利（Manjusri）威神广大，会原谅你的！’ 波旬（Papiyas）回答说：‘我不应该首先忏悔，去学习大乘菩萨大士的行径。为什么呢？因为修行菩萨道的人，不会看到任何缺失和污秽的境界；而那些心怀嗔恨的人，才应该忏悔，稽首归顺。’ 天子又问：‘菩萨的忍辱是什么样的？’ 魔王回答说：‘菩萨的忍辱有十二种。哪十二种呢？志向坚定，忍辱而没有瑕疵（一）；心意忍辱，心中不怀害人之心（二）；忍辱没有谄媚，不欺骗众生（三）；忍辱怜悯贫穷，哀伤一切缺乏智慧、不能得道的人（四）；修习忍辱，所说所行一致，就不会退转（五）；空性的忍辱，远离一切犹豫和邪见（六）；专心思维法忍，引导和驾驭诸法（七）；深妙的忍辱，不执着于自我（八）；柔顺的法忍，归向众贤圣的智慧（九）；真谛的忍辱，不扰乱缘起（十）；不颠倒错乱的忍辱，顺从一切众生的心意（十一）；意念不起的忍辱，因此就能证得无所从来生的法忍（十二）。这就是菩萨的十二种忍辱。’ 于是须深天子问魔王波旬（Papiyas）：‘您如果寻思讲述这二十件事，到十二忍的时候会感到踊跃吗？’ 答道：‘欢喜！’
English
English version: ‘If it is not spoken by that person, then it is spoken by ghosts and spirits. Such are the virtuous ones! What I am saying now is inspired by Manjusri (Manjusri, the Bodhisattva of wisdom); it should not be proclaimed as my own words!’ The Deva (celestial being) asked: ‘Now that you have transformed into the form of a Buddha, are you not pleased? Moreover, your appearance is beautiful and adorned, and you are seated on a lion throne preaching the Dharma; is this not joyful?’ The demon replied: ‘You see my beautiful and adorned appearance, but I still see myself bound by shackles.’ The Deva (celestial being) advised: ‘Papiyas (Papiyas, the lord of the sixth heaven in the desire realm, who often disturbs the Buddha's teachings), you should repent and confess your faults, and admit your guilt to Manjusri (Manjusri). Manjusri (Manjusri)'s divine power is vast and will forgive you!’ Papiyas (Papiyas) replied: ‘I should not first repent and learn the ways of the Mahayana Bodhisattvas. Why? Because those who practice the Bodhisattva path do not see any deficiencies or defiled realms; it is those who harbor anger who should repent, bow their heads, and submit.’ The Deva (celestial being) then asked: ‘What is the nature of a Bodhisattva's patience?’ The demon replied: ‘A Bodhisattva's patience has twelve aspects. What are the twelve? Resolute in nature, patience without flaws (1); patience in intention, without harboring harmful thoughts (2); patience without flattery, not deceiving sentient beings (3); patience with compassion for the poor, grieving for all who lack wisdom and cannot attain the path (4); cultivating patience, acting in accordance with one's words, without regression (5); the patience of emptiness, free from all hesitation and wrong views (6); focusing solely on Dharma patience, guiding and controlling all dharmas (7); profound and subtle patience, not clinging to self (8); gentle and compliant Dharma patience, turning towards the wisdom of all virtuous sages (9); true and real patience, not disrupting dependent origination (10); patience without confusion, complying with the minds of all sentient beings (11); patience without arising thoughts, thereby attaining the Dharma patience of no origination (12). These are the twelve aspects of a Bodhisattva's patience.’ Thereupon, the Deva (celestial being) Susima asked the demon Papiyas (Papiyas): ‘If you were to contemplate and speak of these twenty matters, would you feel joyful when you reach the twelfth patience?’ He replied: ‘Joyful!’ -------------------------------------------------------------------------------- ”
Chinese
须深即启文殊师利：“仁者！原赦魔波旬罪！” 文殊问魔：“谁为系汝？” 报曰：“不知谁为缚我？” 答曰：“波旬！卿不被缚，自想为缚。一切愚痴凡夫之士其亦若兹！心本悉净，无所思念，志在想着——不知无常，计有常想；苦为乐想；无身计身；不净，净想；无色，色想；无痛痒、思想、生死识而想五阴。如今波旬！恶畏系缚何因得脱？” 又曰：“今我不复得解脱乎？” 答曰：“如是波旬！已得脱者不复更脱。何因得脱？由缘从于虚伪之想而致系缚，蠲除此秽名曰解脱。” 于是文殊师利舍所建立，威神感动，令魔波旬即复如故。 时大迦叶谓魔波旬：“波旬以为兴作佛事！” 其魔答曰：“文殊师利境界所感，不当观之是我所为！” 须深天子问文殊曰：“其佛事者当于何求？” 答曰：“当于众生爱欲之中求于佛事。” 又问文殊：“何故说此？” 答曰：“以于众生尘劳之故，受于爱欲。设无爱欲不兴佛事，譬如无疾则不用医。如是行者，假使众生无有爱欲则不用佛。” 又问：“以何所生，佛兴于世？” 答曰：“起生、老、病、终没之患，故佛兴出。所以者何？三界有是生、老、病、 现代汉语译本 须深（Sushima）立即请问文殊师利（Manjushri）菩萨：‘仁者！请您原谅魔王波旬（Mara Papiyas）的罪过！’ 文殊菩萨问魔王：‘是谁束缚了你？’ 魔王回答说：‘我不知道是谁束缚了我？’ 文殊菩萨答道：‘波旬！你并没有被束缚，只是自己想象被束缚了。一切愚痴的凡夫俗子也像你这样！心本来是清净的，没有什么思念，却执着于妄想——不知道事物是无常的，却认为它们是常存的；把痛苦当作快乐；把没有身体的当作有身体的；把不洁净的当作洁净的；把没有真我的当作有真我的；没有痛痒、思想、生死之识，却执着于五阴（色、受、想、行、识）。如今波旬！你被邪恶的恐惧所束缚，要怎样才能解脱呢？’ 魔王又说：‘那么我现在还能得到解脱吗？’ 文殊菩萨答道：‘是的，波旬！已经得到解脱的人不会再次解脱。要怎样才能解脱呢？因为你执着于虚假的妄想才导致被束缚，去除这些污秽就叫做解脱。’ 于是，文殊师利菩萨收回所建立的神通，以威神之力感动魔王波旬，使他恢复了原来的状态。 这时，大迦叶（Mahakashyapa）对魔王波旬说：‘波旬，你应该认为这是在兴办佛事！’ 魔王回答说：‘这是文殊师利菩萨的境界所感化的结果，不应该认为是我所为！’ 须深天子问文殊菩萨说：‘佛事应该在哪里求得？’ 文殊菩萨答道：‘应当在众生的爱欲之中求得佛事。’ 又问文殊菩萨：‘为什么这样说？’ 文殊菩萨答道：‘因为众生有尘世的烦恼，所以才会有爱欲。如果没有爱欲，就不会有佛事，譬如没有疾病就不需要医生。同样，假使众生没有爱欲，也就不需要佛。’ 又问：‘因为什么原因，佛才出现在世间？’ 文殊菩萨答道：‘因为众生有生、老、病、死等忧患，所以佛才出现于世。为什么这样说呢？因为三界（欲界、色界、无色界）有这些生、老、病、
English
English version Sushima then asked Manjushri: 'Benevolent one! Please forgive the sins of Mara Papiyas (the Evil One)!' Manjushri asked Mara: 'Who has bound you?' Mara replied: 'I do not know who has bound me?' Manjushri answered: 'Papiyas! You are not bound; you merely imagine yourself to be bound. All foolish ordinary people are like this! The mind is originally pure, without any thoughts, yet they cling to thoughts—not knowing impermanence, they think of permanence; they think of suffering as pleasure; they think of having a body when there is no body; they think of impurity as purity; they think of having a self when there is no self; without sensations, thoughts, the consciousness of birth, death, and without the five skandhas (form, sensation, perception, volition, and consciousness), they cling to the five skandhas. Now, Papiyas! How can you escape the bonds of evil fear?' Mara further said: 'Am I now unable to attain liberation?' Manjushri answered: 'Yes, Papiyas! Those who have already attained liberation do not need to be liberated again. How can one attain liberation? Because you cling to false and deluded thoughts, you are bound. Removing these impurities is called liberation.' Thereupon, Manjushri withdrew the power he had established, and through his majestic spiritual power, he moved Mara Papiyas, restoring him to his original state. At that time, Mahakashyapa (Great Kashyapa) said to Mara Papiyas: 'Papiyas, you should consider this as performing a Buddha-activity!' Mara replied: 'This is the result of being influenced by Manjushri's realm; it should not be regarded as my doing!' The Deva Sushima asked Manjushri: 'Where should one seek Buddha-activities?' Manjushri answered: 'One should seek Buddha-activities within the love and desires of sentient beings.' He further asked Manjushri: 'Why do you say this?' Manjushri answered: 'Because sentient beings have worldly afflictions, they experience love and desires. If there were no love and desires, there would be no Buddha-activities, just as there is no need for a doctor without illness. Likewise, if sentient beings had no love and desires, there would be no need for a Buddha.' He further asked: 'Due to what cause does a Buddha appear in the world?' Manjushri answered: 'Because of the suffering of birth, old age, sickness, and death, a Buddha appears. Why is this so? Because the Three Realms (Desire Realm, Form Realm, Formless Realm) have these sufferings of birth, old age, sickness, -------------------------------------------------------------------------------- 死，故佛现世。”