The Translation
[F.242.a]
1.1Homage to all buddhas and bodhisattvas!
1.1恭敬禮敬所有諸佛與菩薩！
Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of 1,250 monks. Also in attendance was a great assembly of bodhisattvas, as well as gods of the desire realm, gods of the form realm, and various gods of the pure abodes. There, surrounded and revered by his retinue of many hundreds of thousands, the Blessed One was teaching the Dharma.
我是這樣聽說的。當時，世尊住在舍衛城，在祇樹給孤獨園中，與一千二百五十位比丘組成的大眾僧團一起。同時也有許多菩薩的大集會在場，還有欲界天神、色界天神和各種淨居天神參與。世尊被數百千眷屬圍繞尊崇，正在為大眾講授佛法。
1.2Present in the assembly at that time was a divine being known as Great Light. Also present in the assembly was youthful Mañjuśrī. The god Great Light asked youthful Mañjuśrī, “Mañjuśrī, when Māra creates obstacles to the bodhisattvas’ unexcelled and perfect awakening, then, Mañjuśrī, what are the workings of Māra with respect to bodhisattvas?”
1.2當時集會中有一位名叫大光天神的天神。集會中也有文殊菩薩。大光天神問文殊菩薩說：「文殊菩薩，當魔為菩薩的無上正等覺設置障礙時，文殊菩薩啊，魔對菩薩有什麼樣的作用呢？」
1.3Youthful Mañjuśrī replied to the god Great Light, “Divine being, as long as there are actions, there are the workings of Māra. As long as there are aspirations, misapprehensions, or valuations, there are the workings of Māra. As long as there are desires, conceptions, assumptions, or superimpositions, there are the workings of Māra. Also, divine being, clinging to the mind of awakening is the working of Māra. Clinging to an attitude of generosity is the working of Māra. Clinging to thoughts of discipline, patience, diligence, concentration, and insight is also the working of Māra. [F.242.b] Being arrogant about generosity, esteeming discipline, grasping at patience, adopting diligence, practicing concentration with marks, and having discursive insight are also the workings of Māra. Liking and wishing for the wilderness and falling into indifference are also the workings of Māra. Entertaining assumptions about having few desires, being content, engaging in ascetic practices, and reducing one’s possessions is also the working of Māra. To have assumptions and presumptions, such as ‘I abide in emptiness,’ ‘I rest free from marks,’ ‘I rest without wishes,’ ‘I rest without conceptual elaborations,’ and ‘I have obtained and adhere to the instructions of the Thus-Gone One,’ is also the working of Māra. Divine being, as long as there are objects of thought, imagination, superimposition, sight, hearing, discrimination, or cognition, there are the workings of Māra.”
1.3年輕的文殊菩薩回答大光天神說：「天神，只要有行為，就有魔的作用。只要有願望、誤解或評價，就有魔的作用。只要有欲望、概念、假設或妄加推測，就有魔的作用。天神，執著於菩提心是魔的作用。執著於布施的態度是魔的作用。執著於持戒、忍辱、精進、禪定和慧的念頭也是魔的作用。對布施感到驕傲、看重持戒、執著忍辱、採取精進、帶著標記來修習禪定，以及有分別性的慧也是魔的作用。喜歡並渴望住在荒野中，以及陷入冷漠也是魔的作用。抱持『欲望很少』、『知足』、『從事苦行修習』和『減少財產』等假設也是魔的作用。有『我安住於空』、『我安住於無標記』、『我安住於無願』、『我安住於無概念分別』和『我已獲得並遵循如來的教導』等假設和推測也是魔的作用。天神，只要有思想、想像、妄加推測、視覺、聽覺、分別或認識的對象，就有魔的作用。」
1.4“Mañjuśrī, from where do the workings of Māra arise?” asked the god.
1.4天神問道：「文殊菩薩，魔的作用從何而起？」
“Divine being, the workings of Māra arise from exertion,” replied Mañjuśrī. “Why is that? Divine being, in exertion, there is an opportunity for Māra. On the other hand, what could Māra accomplish with nonexertion? So exertion itself is the working of Māra.”
「天神，魔的作用出生於精進，」文殊菩薩回答道。「為什麼呢？天神，在精進中，魔有機可乘。另一方面，魔對於無精進又能做什麼呢？所以精進本身就是魔的作用。」
1.5“Mañjuśrī, how do bodhisattvas exert themselves, and how do they not exert themselves?” asked the god.
1.5「文殊菩薩，菩薩們如何精進，又如何不精進呢？」天神問道。
“Divine being, even while they are engaged with duality, they are not exerting themselves,” replied Mañjuśrī. “Why is that? To abide in the world is to have engagement with duality. Divine being, exertion is a synonym for proper engagement. Proper engagement is a synonym for nonengagement. Nonengagement is a synonym for the absence of conceptual elaboration. Absence of conceptual elaboration is a synonym for proper engagement.
「天神，菩薩們即使處於二元對立之中，他們也並不在用力。」文殊菩薩答道。「為什麼呢？天神，住於世間就是與二元對立有關聯。天神，用力是恰當關聯的同義詞。恰當關聯是無關聯的同義詞。無關聯是無概念分別的同義詞。無概念分別是恰當關聯的同義詞。
1.6“Divine being, not engaging with the eyes or form is known as the proper engagement of bodhisattvas. Not engaging with the ear or sound, [F.243.a] the nose or smell, the tongue or taste, the body or texture, or the mind or mental phenomena is known as the proper engagement of bodhisattvas. Divine being, moreover, bodhisattvas do not engage with any affliction, yet they exert themselves for the sake of eliminating the afflictions of beings. This is known as the proper engagement of bodhisattvas. Divine being, moreover, bodhisattvas do not engage with the three realms, yet they engage with the beings who appear within the three realms. This is known as the proper engagement of bodhisattvas.
1.6天神，菩薩不執著眼睛和色相，這被稱為菩薩的正當行為。不執著耳朵和聲音、鼻子和氣味、舌頭和味道、身體和觸覺，或心意和心理現象，這被稱為菩薩的正當行為。天神，而且菩薩們不執著任何煩惱，卻為了消除眾生的煩惱而精進。這被稱為菩薩的正當行為。天神，而且菩薩們不執著三界，卻執著出現在三界中的眾生。這被稱為菩薩的正當行為。
1.7“Moreover, bodhisattvas engage in generosity free from arrogance, yet they also engage in attracting miserly beings. They engage in discipline without arrogance, yet they also engage in attracting immoral beings. They engage in patience without arrogance, yet they also engage in attracting vindictive beings. They engage in diligence without arrogance, yet they also engage in attracting lazy beings. They engage in concentration without arrogance, yet they also engage in attracting distracted beings. They engage in insight without arrogance, yet they also engage in attracting ignorant beings. These, too, are known as the proper engagement of bodhisattvas.
1.7「而且，菩薩們不驕慢地修習布施，卻也吸引慳吝的眾生。不驕慢地修習持戒，卻也吸引不道德的眾生。不驕慢地修習忍辱，卻也吸引懷恨的眾生。不驕慢地修習精進，卻也吸引懶惰的眾生。不驕慢地修習禪定，卻也吸引散亂的眾生。不驕慢地修習慧，卻也吸引愚癡的眾生。這些也同樣被認為是菩薩們的正確行持。」
1.8“Moreover, bodhisattvas engage in emptiness without arrogance. The absence of any view, while also not being free from views, is to engage in emptiness. Emptiness is empty of emptiness. Due to that emptiness, views are empty. Likewise, due to the emptiness by which views are empty, all phenomena are empty. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.
1.8「而且，菩薩以不自傲的方式修習空。在沒有任何見解的同時，也不離於見解，這就是修習空。空本身也是空的。由於這種空性，一切見解都是空的。同樣地，由於能使見解為空的空性，一切現象都是空的。理解這一點，而不因此產生特殊的傲慢——這就是菩薩的正確修習。」
1.9“Moreover, divine being, bodhisattvas engage in the absence of marks without arrogance. The absence of any thought, [F.243.b] while also not being free from thoughts, is engagement in the absence of marks. The thought through which the absence of marks is conceived is the same as the absence of marks. Bodhisattvas understand the sameness of conceptual thinking and the absence of marks by means of conceptual thinking that is devoid of marks. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.
1.9「而且，天神啊，菩薩們不執著於無相而修行。沒有任何念頭，但同時也不離開念頭，就是對無相的修行。由此而生起無相的念頭，就是無相本身。菩薩們通過沒有相貌的概念性思維，來理解概念性思維和無相的同一性。在沒有特殊的優越感的情況下理解這一點，就是菩薩們正確的修行方式。」
1.10“Moreover, bodhisattvas engage in the absence of wishes without arrogance, yet they also engage in willfully taking birth. Although they make aspirations, they do not form habitual thought patterns. Although they make aspirations, they are not involved in discursive thoughts due to those aspirations. Birth after birth, they are free of the views of the two extremes. They are free of the views of clinging to me and mine. Birth after birth, they are free of tumbling from death to rebirth. To understand this—without having special pride in that understanding—is the proper engagement of bodhisattvas.
1.10「而且，菩薩們不執著地修習無願，同時也願意主動投生。雖然他們發起願心，卻不形成習慣性的思維模式。雖然他們發起願心，但也不會因為這些願心而陷入分別思考。生生世世，他們遠離二邊的見解。他們遠離執著我和我所有物的見解。生生世世，他們不再在死亡和投生之間輪轉。若能理解這一點，而不因此產生特殊的自我執著，就是菩薩們的正確行持。」
1.11“Moreover, divine being, the most excellent proper engagement of bodhisattvas is as follows:
1.11「而且，天神啊，菩薩最殊勝的正確修行方式如下：」
“With their knowledge of insight, bodhisattvas do not exert themselves; yet they engage in gathering all virtuous qualities, through their knowledge of skillful means.
「菩薩以慧的認知而不費力，然而他們通過方便的認知而投入於聚集一切功德。」
1.12“With their knowledge of insight, bodhisattvas engage in the lack of a self, the lack of a being, the lack of a life principle, the lack of a soul, and the lack of a person; yet they also engage in the ripening of all beings, through their knowledge of skillful means.
1.12「菩薩們以慧的知識，住於無我、無有情、無生命原則、無靈魂和無人格；然而他們也以方便的知識，住於成熟一切眾生。」
“With their knowledge of insight, bodhisattvas engage in neither accepting nor rejecting anything; yet they also engage in embracing all phenomena, through their knowledge of skillful means.
菩薩以慧的認知，不接受也不排斥任何事物；然而，菩薩又以方便的認知，去擁抱一切現象。
1.13“With their knowledge of insight, bodhisattvas engage in the indivisibility of all buddhas and the realm of phenomena; yet they also engage in venerating, honoring, worshiping, and serving all buddhas, through their knowledge of skillful means.
1.13「菩薩以慧的智慧，證入一切諸佛與法界的不二性；同時又以方便的智慧，從事於禮敬、尊敬、供養和侍奉一切諸佛。」
“With their knowledge of insight, bodhisattvas engage with all buddhafields as being the field of space; yet they also fully engage with the ornamental array of qualities in the buddhafields, [F.244.a] through their knowledge of skillful means.
「菩薩們以慧的知識，將所有佛淨土視為空間的領域而作用；然而他們也透過方便的知識，充分地作用於佛淨土中的莊嚴功德的妙好陳列。」
1.14“With their knowledge of insight, bodhisattvas engage with all noble ones as being manifestations of the unconditioned nature; yet they also engage with all the noble ones by venerating, respecting, and serving them, through their knowledge of skillful means.
1.14菩薩以慧知見，將一切聖者作為無為性的顯現而受用；然而他們也透過方便知見，對一切聖者進行禮敬、尊重和侍奉而受用。
“With their knowledge of insight, bodhisattvas engage with the buddha’s body by considering it to be undefiled; yet they also engage with its major marks, minor marks, and adornments, through their knowledge of skillful means.
「菩薩以慧的智慧，將佛的身體視為無垢而與之相應；但菩薩們也透過方便的智慧，與佛身的大相、小相及莊嚴之相相應。」
1.15“With their knowledge of insight, bodhisattvas engage with all conditioned things by considering them to be unborn and unarisen; yet they also engage with them by intentionally taking rebirth in existence, through their knowledge of skillful means.
1.15「菩薩們以慧的智慧，將一切有為法視為不生不起；然而他們也以方便的智慧，透過有意地在有中轉生，而與這些法相應。」
“With their knowledge of insight, bodhisattvas engage with emptiness, the absence of marks, and the absence of wishes; yet they also engage in teaching the abandonment of views, thoughts, and aspirations, through their knowledge of skillful means.
「菩薩以慧的知識，領悟空、無相和無願；然而他們也通過方便的知識，從事於教導捨棄見解、思想和願望。」
1.16“With their knowledge of insight, bodhisattvas engage with the superknowledges by considering them to be unborn; yet they also engage with miraculous displays by means of all the superknowledges, through their knowledge of skillful means.
1.16「菩薩以慧的知識，將無漏通視為不生而契入；然而他們也藉由方便的知識，以一切無漏通來契入神通顯現。」
“With their knowledge of insight, bodhisattvas engage with the aggregates, elements, and sense sources as being unborn and uncompounded; yet they also engage in rejecting the aggregates, elements, and sense sources, through their knowledge of skillful means.
「菩薩以慧的知識，與五蘊、十八界、六處相應，將它們視為不生且無為；然而菩薩也以方便的知識，與捨棄五蘊、十八界、六處相應。」
1.17“With their knowledge of insight, bodhisattvas engage with the understanding that existence has the nature of nirvāṇa; yet they also engage in ripening beings in saṃsāra, through their knowledge of skillful means.
1.17「菩薩以慧的知見，證入有的本性即是涅槃；同時也以方便的知見，在輪迴中成熟眾生。」
“With their knowledge of insight, bodhisattvas engage with the eye of insight; yet they also engage in accomplishing the divine eye, through their knowledge of skillful means.
「菩薩以慧知，於慧眼而起應；又以方便知，成就天眼而起應。」
1.18“With their knowledge of insight, bodhisattvas engage in the understanding that the Dharma is inexpressible; yet they also engage in teaching the Dharma by means of words and expressions, through their knowledge of skillful means.
1.18「菩薩以慧來了解法是無法言說的；但他們也以方便的知識來用言詞和表達教導法。」
“With their knowledge of insight, bodhisattvas engage in the discernment of meaning and doctrine; yet they also engage in the discernment of expression and eloquence, through their knowledge of skillful means.
「菩薩以慧知而行，分別意趣與法義；然而他們也以方便知而行，分別言辭與辭藻。」
1.19“With their knowledge of insight, bodhisattvas engage in knowing the capacities—both high and low—of all beings; [F.244.b] yet they also engage in teaching the Dharma appropriate to each being, through their knowledge of skillful means.
1.19「菩薩們以慧來了知一切眾生的根機——無論是高根還是低根；然而他們也透過方便的知識來教導適合各個眾生的法。」
“With their knowledge of insight, bodhisattvas engage in comprehending the 84,000 activities of beings; yet they also teach the 84,000 collections of the Dharma, through their knowledge of skillful means.
「具有慧的知識，菩薩們從事理解眾生的八萬四千種活動；然而他們也通過方便的知識來教導八萬四千種法的集合。」
“This, divine being, is the most excellent proper engagement of bodhisattvas.”
「天神啊，這就是菩薩最殊勝的正確修行方式。」
1.20As youthful Mañjuśrī gave this teaching on proper engagement, the intention to reach unexcelled and perfect awakening arose within eight thousand gods from that assembly, and five thousand bodhisattvas developed acceptance that phenomena are unborn.
1.20當年少文殊菩薩宣說了這個關於菩薩正確修行的教法時，集會中有八千位天神心中生起了追求無上正等覺的意願，五千位菩薩也對諸法不生起了忍可。
The Blessed One gave his approval to youthful Mañjuśrī, saying, “Excellent, Mañjuśrī! You have explained the proper engagement of bodhisattvas well.”
世尊對年輕的文殊菩薩表示認可，說：「很好，文殊菩薩！你把菩薩的正確行為解說得很好。」
1.21The god Great Light then asked youthful Mañjuśrī, “Mañjuśrī, were you pleased when the Thus-Gone One gave you his approval?”
1.21大光天神隨後問年輕的文殊菩薩說：「文殊，當如來給予你認可時，你感到歡喜了嗎？」
Mañjuśrī replied, “Divine being, tell me, when one emanation gives approval to another emanation, does that emanation become pleased?”
文殊菩薩回答說：「天神啊，請告訴我，當一個化身讚許另一個化身時，那個化身會感到歡喜嗎？」
1.22“Mañjuśrī, if the emanation has no attachment or aversion, how could it become pleased?” asked the god.
1.22「文殊菩薩，如果化身沒有貪著或厭離，它怎麼會喜悅呢？」天神問道。
“Divine being,” replied Mañjuśrī, “all phenomena have the inherent characteristic of being emanations, and so the Thus-Gone One and Mañjuśrī also have that characteristic. Therefore, why would I become pleased by being praised? By way of analogy, divine being, an echo does not become attached to pleasant or unpleasant sounds. Nor does it become averse to them. Divine being, in that way all phenomena have the inherent nature of an echo. The Thus-Gone One and Mañjuśrī both have that nature. [F.245.a] So how could I become pleased by being praised?”
「天神，」文殊菩薩回答說：「一切現象都具有本質上是化身的特性，因此如來和文殊菩薩也具有這種特性。所以，我為何會因被稱讚而感到樂呢？天神，打個比喻，回聲對悅耳或刺耳的聲音既不會產生貪著，也不會產生厭惡。天神，就以這種方式而言，一切現象本質上都具有回聲的性質。如來和文殊菩薩都具有這樣的性質。[F.245.a] 那麼，我怎麼可能因被稱讚而感到樂呢？」
1.23“Mañjuśrī, to whom did the Thus-Gone One give his approval?” asked the god.
1.23天神問道：「文殊菩薩，如來的認可是給予誰呢？」
“Divine being,” replied Mañjuśrī, “to one who teaches that consciousness is nonabiding; to one whose mind is unobstructed concerning all the teachings; to one who does not perceive any being as a being; to one who does not perceive any phenomenon as a phenomenon; to one whose intention is set on nirvāṇa, while their activity is rooted in saṃsāra; to one who has understood the actions of Māra and knows the actions of Māra to be buddha activity; and, moreover, to one who understands that if one becomes attached to buddha activity, it too becomes the activity of Māra. It is to a bodhisattva who is righteous in that way, divine being, that the Thus-Gone One gives his approval.”
「天神，如來是讚許教導識無住的人；讚許心對於一切教法都無障礙的人；讚許不執著任何眾生為眾生的人；讚許不執著任何現象為現象的人；讚許願心趨向涅槃，而活動根植於輪迴的人；讚許已經瞭解魔的行為，並知曉魔的行為就是佛的行為的人；並且更進一步，讚許理解如果執著於佛的行為，它也會變成魔的行為的人。天神，正是對於這樣清淨的菩薩，如來才會給予讚許。」
1.24“Mañjuśrī, why is it that because you are righteous in that way, the Thus-Gone One gives you his approval?” asked the god.
1.24「文殊菩薩，為什麼因為你這樣正直，如來就給予你認可呢？」天神問道。
Mañjuśrī replied, “Divine being, tell me, is there any difference within sameness?”
文殊菩薩回答說：「天神，請你告訴我，在同一性之中存在著什麼差別嗎？」
The god responded, “No, Mañjuśrī, there is no difference whatsoever within sameness.”
天神回答說：「文殊菩薩，在同一性當中確實沒有任何差別。」
1.25Mañjuśrī then said, “Divine being, whatever is the same as sameness is the same as the acts with immediate retribution. Whatever is the same as the acts with immediate retribution is the same as me. Whatever is the same as sameness is the same as views. Whatever is the same as views is the same as me. Whatever is the same as sameness is the same as the misunderstandings. Whatever is the same as the misunderstandings is the same as me. Whatever is the same as sameness is the same as keeping reference points. Whatever is the same as keeping reference points is the same as me. Whatever is the same as sameness is the same as the limit of saṃsāra. Whatever is the same as the limit of saṃsāra is the same as the limit of nirvāṇa. Whatever is the same as the limit of nirvāṇa is the same as the limit of the self. [F.245.b] Whatever is the same as the limit of the self is the same as the limit of reality. Whatever is the same as the limit of reality is the same as the limit of ignorance, existence, and craving. Whatever is the same as the limit of ignorance, existence, and craving is the same as the limit of knowledge and liberation. Whatever is the same as the limit of knowledge and liberation is the same as the limit of desire, aggression, and delusion. Whatever is the same as the limit of desire, aggression, and delusion is the same as the limit of emptiness, the absence of marks, and the absence of wishes. Whatever is the same as the limit of emptiness, the absence of marks, and the absence of wishes is the same as the limit of conditioned phenomena. Whatever is the same as the limit of conditioned phenomena is the same as the limit of unconditioned phenomena. Whatever is the same as the limit of unconditioned phenomena is the same as youthful Mañjuśrī.
1.25文殊菩薩則說：「天神，凡是與同一性相同的，就與無間報的行為相同。凡是與無間報的行為相同的，就與我相同。凡是與同一性相同的，就與見解相同。凡是與見解相同的，就與我相同。凡是與同一性相同的，就與誤解相同。凡是與誤解相同的，就與我相同。凡是與同一性相同的，就與執著參照點相同。凡是與執著參照點相同的，就與我相同。凡是與同一性相同的，就與輪迴的界限相同。凡是與輪迴的界限相同的，就與涅槃的界限相同。凡是與涅槃的界限相同的，就與自我的界限相同。凡是與自我的界限相同的，就與真如的界限相同。凡是與真如的界限相同的，就與無明、有、渴愛的界限相同。凡是與無明、有、渴愛的界限相同的，就與知識和解脫的界限相同。凡是與知識和解脫的界限相同的，就與欲望、瞋恨和癡的界限相同。凡是與欲望、瞋恨和癡的界限相同的，就與空、無相和無願的界限相同。凡是與空、無相和無願的界限相同的，就與有為現象的界限相同。凡是與有為現象的界限相同的，就與無為現象的界限相同。凡是與無為現象的界限相同的，就與年輕的文殊菩薩相同。」
1.26“Divine being, this sameness means that all phenomena are the same. Therefore, all aspects of giving approval—such as who speaks, what they say, where they say it, and to whom they say it—are all the same, just like the sameness of the sky. Since the sky is unconditioned, it is beyond any sameness or difference. Whoever conforms, without conforming, to these types of sameness is the one who receives the Thus-Gone One’s approval.”
1.26「天神，這個『同』是指所有現象都是相同的。因此，讚許的所有方面——比如誰說、說什麼、在哪裡說，以及對誰說——都是相同的，就像虛空的同一性一樣。既然虛空是無為的，它超越了任何同異。無論誰不著相地符合這些同一性的類型，就是獲得如來讚許的人。」
1.27“Mañjuśrī, please clarify this with a Dharma teaching on the topic of what is commendable and not commendable,” requested the god.
1.27天神請求說：「文殊菩薩，請用法教來為我們闡明什麼是值得讚許和不值得讚許的。」
“Divine being,” replied Mañjuśrī, “setting out for awakening with altruistic intent is commendable, while practicing trickery and deceit is not commendable. Not abandoning any being because of great compassion is commendable, while harming beings is not commendable. Not having any aggression toward beings is commendable, while a malicious attitude is not commendable. Confessing one’s transgressions openly [F.246.a] and declaring them without any lapse of time is commendable, while concealing one’s transgressions is not commendable. Acknowledging one’s own mistakes is commendable, while seeking out the faults of others is not commendable. Being grateful, being appreciative, being thankful, and repaying others’ kindness is commendable, while not being grateful, not being appreciative, not being thankful, and not repaying others’ kindness is not commendable.
「天神，」文殊菩薩回答說，「為了利益他人而發心走向覺悟是值得讚美的，而修習欺詐和虛偽則不值得讚美。由於偉大的悲心而不捨棄任何眾生是值得讚美的，而傷害眾生則不值得讚美。對眾生沒有任何嗔恨是值得讚美的，而心懷惡意則不值得讚美。公開懺悔自己的犯戒，毫無延遲地宣說出來是值得讚美的，而隱瞞自己的犯戒則不值得讚美。承認自己的過失是值得讚美的，而尋求他人的過失則不值得讚美。心懷感恩、表示感謝、心存謝意，以及報答他人的恩情是值得讚美的，而不知感恩、不表示感謝、不心存謝意，以及不報答他人的恩情則不值得讚美。
1.28“Becoming erudite is commendable, while mistaken learning is not commendable. Receiving the precepts without transgressing them is commendable, while receiving the precepts and then forsaking them is not commendable. Seeking out solitude and enjoying it is commendable, while enjoying socializing is not commendable. Sacrificing life and limb to stay in the wilderness is commendable, while being concerned for one’s life and limb is not commendable. Delighting in the noble tradition and knowing moderation are commendable, while being insatiable and greedy and yearning for what is unwholesome are not commendable. Being patient and caring toward the weak is commendable, while denigrating others is not commendable. A pure livelihood is commendable, while being lazy is not commendable. Not forsaking those who have gone for refuge is commendable, while being hostile to those who have gone for refuge is not commendable. Not breaking one’s promises and being true to one’s word is commendable, while deceiving anyone is not commendable.
1.28「成為博學多聞是可嘉的，而錯誤的學習是不可嘉的。接受戒律而不違犯是可嘉的，而接受戒律後又拋棄它是不可嘉的。尋求獨處並享受它是可嘉的，而喜歡社交是不可嘉的。為了留在荒野中而犧牲生命和四肢是可嘉的，而關心自己的生命和四肢是不可嘉的。欣喜聖法並知道節制是可嘉的，而貪得無厭和貪心，以及渴望不善法是不可嘉的。對弱者有耐心和關懷是可嘉的，而貶低他人是不可嘉的。清淨的生活方式是可嘉的，而懶惰是不可嘉的。不拋棄那些已經歸依的人是可嘉的，而對歸依的人懷有敵意是不可嘉的。不違背自己的諾言和說話算數是可嘉的，而欺騙任何人是不可嘉的。」
1.29“Upholding the holy Dharma is commendable, while abandoning the holy Dharma is not commendable. The teacher who is not stingy with his learning, who does not withhold the Dharma, and who teaches the Dharma without concern for material possessions is commendable. The teacher who is stingy with the Dharma, who withholds the Dharma, and who teaches the Dharma with concern for worldly things is not commendable. [F.246.b] Attracting beings with the goal of fully ripening them is commendable, while the teacher who attracts beings without concern for them and without the goal of ripening them is not commendable. Pursuing the six perfections is commendable, while discordance with the six perfections is not commendable. Actions undertaken with knowledge are commendable, while actions undertaken with pride are not commendable. Associating with close friends is commendable, while befriending evil people is not commendable. Following the path of the ten virtuous actions is commendable, while embarking on the path of the ten nonvirtuous actions is not commendable. Avoiding all unwholesome deeds is commendable, while engaging in any unwholesome deed is not commendable.
1.29「堅持聖法是值得稱讚的，而放棄聖法是不值得稱讚的。不吝嗇於教法、不隱瞞法教、不為物質財產而教導法教的老師是值得稱讚的。對法教吝嗇、隱瞞法教、為世間事物而教導法教的老師是不值得稱讚的。為了使眾生得到圓滿成熟而吸引眾生是值得稱讚的，而不關心眾生、沒有使他們成熟目標而吸引眾生的老師是不值得稱讚的。追求六度是值得稱讚的，而與六度不相應是不值得稱讚的。以智慧進行的行為是值得稱讚的，而以驕慢進行的行為是不值得稱讚的。與善友相伴是值得稱讚的，而與惡人交友是不值得稱讚的。遵循十善業的道路是值得稱讚的，而踏上十不善業的道路是不值得稱讚的。避免一切不善的行為是值得稱讚的，而從事任何不善的行為是不值得稱讚的。」
1.30“Divine being, the going forth of those who hold reference points is not commendable, while the renunciation of those who espouse emptiness is commendable. Teaching the views of the lokāyatas from a lion throne is not commendable, while teaching the true Dharma of the Bodhisattva Collection from a lion throne is commendable. Partaking of gifts given out of faith while having flawed ethical discipline is not commendable, while any gain, praise, or laud for someone who observes ethical discipline is commendable. Knowledge endowed with special pride is not commendable, while communicating knowledge without special pride is commendable. Having malice toward bodhisattvas is not commendable, while having fondness for bodhisattvas as the only teachers is commendable. Pretending to be a bodhisattva in order to make a living is not commendable, while the profit of a bodhisattva committed to the authentic preaching of the Dharma is commendable. Divine being, in those ways, anything that contradicts the words of the Thus-Gone One is not commendable. Likewise, anything that accords with the words of the Thus-Gone One is commendable.” [F.247.a]
1.30「天神，持有參考點的出家不值得讚許，而信奉空性的出離是值得讚許的。從獅子座教導順世派的見解不值得讚許，而從獅子座教導菩薩藏的真實法是值得讚許的。在具有有缺陷的持戒的情況下接受由信心所施的禮物不值得讚許，而觀察持戒的人獲得的任何利益、讚美或稱讚是值得讚許的。具有特殊傲慢的知識不值得讚許，而不具有特殊傲慢地傳達知識是值得讚許的。對菩薩懷有惡意不值得讚許，而將菩薩視為唯一老師並對其有好感是值得讚許的。為了謀生而假裝是菩薩不值得讚許，而致力於真實宣說法的菩薩的利益是值得讚許的。天神，如此這般，任何與如來的言教相悖的事物都不值得讚許。同樣地，任何與如來的言教相符的事物都是值得讚許的。」
1.31“Mañjuśrī, do you exert yourself in what is commendable, or in what is not commendable?” asked the god.
1.31「文殊菩薩，你是在追求值得讚歎的事物呢，還是在追求不值得讚歎的事物？」天神問道。
“Divine being, I do not exert myself in what is commendable, nor do I exert myself in what is not commendable,” replied Mañjuśrī. “Why is that? Divine being, I do not exert myself in any phenomenon.”
「天神，我既不努力追求值得讚歎的事，也不努力追求不值得讚歎的事，」文殊菩薩回答道。「為什麼呢？天神，我不對任何現象做任何努力。」
1.32“Mañjuśrī, do you not strive for commendable qualities?” asked the god.
1.32「文殊菩薩，你不是在努力追求值得稱讚的品質嗎？」天神問道。
“Divine being, I do not exert myself in virtuous phenomena, nor do I exert myself in nonvirtuous phenomena,” replied Mañjuśrī. “Why is that? Divine being, virtue is conditioned. Nonvirtue is conditioned. Immovability is conditioned as well.”
「天神啊，我既不在善良的現象中用功，也不在不善良的現象中用功，」文殊菩薩回答道。「為什麼呢？天神啊，善法是有為的。不善法也是有為的。不動搖的境界也是有為的。」
1.33“Mañjuśrī, are you unconditioned?” asked the god.
1.33「文殊菩薩，你是無為的嗎？」天神問道。
“Divine being, if seen from the perspective of being afraid of the conditioned, I am unconditioned,” replied Mañjuśrī.
「天神，如果從害怕有為的角度來看，我是無為的，」文殊菩薩回答道。
1.34“Mañjuśrī, are you not afraid of the conditioned?” asked the god.
1.34「文殊菩薩，你難道不害怕有為的事物嗎？」天神問道。
“Divine being, if I saw a conditioned thing that truly existed, then I would be afraid of the conditioned,” replied Mañjuśrī.
「天神啊，如果我看到了真正存在的有為之物，那我就會害怕有為，」文殊菩薩回答道。
1.35“Mañjuśrī, have you not seen a conditioned thing that truly existed?” asked the god.
1.35「文殊菩薩，你沒有見過真正存在的有為法嗎？」天神問道。
“Divine being, I have not seen a conditioned thing that truly existed, nor have I seen such an unconditioned thing that truly existed,” replied Mañjuśrī.
「天神，我既沒有看到真實存在的有為法，也沒有看到真實存在的無為法，」文殊菩薩回答說。
1.36“Mañjuśrī, are you conditioned or unconditioned?” asked the god.
1.36「文殊菩薩，你是有為還是無為？」天神問道。
“Divine being, I am neither conditioned nor unconditioned,” replied Mañjuśrī. “Why is that? If I were conditioned, I would be like all the childish, ordinary beings. If I were unconditioned, I would be like all the hearers and solitary buddhas.”
「天神，我既不是有為，也不是無為，」文殊菩薩回答。「為什麼呢？如果我是有為，我就會像所有凡夫、普通眾生一樣。如果我是無為，我就會像所有聲聞和獨覺一樣。」
1.37“Mañjuśrī, if you cannot be classified as either conditioned [F.247.b] or unconditioned, how should you be understood?” asked the god.
1.37天神問道：「文殊菩薩，如果你既不能歸類為有為，也不能歸類為無為，那麼應該如何理解你呢？」
Mañjuśrī replied, “Divine being, what do you think? Is an emanation of the Thus-Gone One to be considered as conditioned or unconditioned?”
文殊菩薩回答道：「天神，你認為如何？如來的化身應該被認為是有為還是無為？」
“Mañjuśrī,” said the god, “an emanation of the Thus-Gone One is not considered as conditioned, nor is it considered as unconditioned.”
「文殊菩薩，」天神說，「如來的化身既不被視為有為，也不被視為無為。」
1.38Mañjuśrī then said, “Divine being, just as you understand the nature of the Thus-Gone One’s emanations, so should you understand me. Divine being, tell me, where does the consciousness of the Thus-Gone One abide? Is it in form?”
1.38文殊菩薩說道：「天神啊，就如同你對如來的化身的本質的理解，你也應該這樣來理解我。天神啊，請告訴我，如來的識住在哪裡呢？它是在色裡面嗎？」
“No.”
「沒有。」
“Does it abide in feeling, perception, or formations?”
「識是否安住於受、想、行？」
“No.”
「不。」
1.39“Does it abide in the conditioned?”
1.39「它是否住於有為？」
“No.”
「不。」
“Does it abide in the unconditioned?”
"它是否安住在無為中？"
“No.”
「不。」
1.40“Where does the Thus-Gone One’s consciousness abide?”
1.40「如來的識住在哪裡？」
“Mañjuśrī, the Thus-Gone One’s consciousness does not abide anywhere at all.”
「文殊菩薩，如來的識根本不在任何地方安住。」
“Divine being,” said Mañjuśrī, “you should understand that wherever the consciousness of the Thus-Gone One abides, there I abide.”
文殊菩薩說：「天神啊，你應該明白，如來的識無論在哪裡安住，我就在那裡安住。」
1.41The god then asked, “Mañjuśrī, are you a thus-gone one?”
1.41天神隨後問道：「文殊菩薩，你是如來嗎？」
Mañjuśrī replied, “Suchness has neither coming nor going. That is the way I go and the way a thus-gone one goes. Therefore, I am a thus-gone one. I also come in the same way as suchness. Therefore, I am a thus-gone one. I also abide in the same way as suchness. Therefore, I am a thus-gone one. Divine being, Mañjuśrī is just like suchness. Therefore, I am a thus-gone one. Since suchness is beyond concepts and peaceful, Mañjuśrī is also beyond concepts and peaceful. Therefore, I am a thus-gone one.”
文殊菩薩回答說：「如性既無來亦無去。我的行進方式就是這樣，如來的行進方式也是這樣。因此，我是如來。我的到來方式也與如性相同。因此，我是如來。我的安住方式也與如性相同。因此，我是如來。天神，文殊菩薩就像如性一樣。因此，我是如來。由於如性超越概念且寂靜安樂，文殊菩薩也超越概念且寂靜安樂。因此，我是如來。」
1.42“Mañjuśrī, where should I search for suchness?” asked the god. [F.248.a]
1.42天神問道：「文殊菩薩，我應該在哪裡尋求如性呢？」
“Divine being, look for suchness in the sixty-two wrong views,” replied Mañjuśrī.
「天神，請在六十二邪見中尋求如性，」文殊菩薩回答道。
1.43“Where should I look for the sixty-two wrong views?” asked the god.
1.43「我應該在哪裡尋找六十二邪見呢？」天神問道。
“Divine being, you should look for the sixty-two wrong views in the Thus-Gone One’s liberation, which has the character of imperturbability,” replied Mañjuśrī.
「天神，你應當在如來的解脫中尋求六十二邪見，這個解脫具有不動的特性，」文殊菩薩回答說。
1.44“Mañjuśrī, where should I look for the Thus-Gone One’s liberation?” asked the god.
1.44「文殊菩薩，我應該在哪裡尋求如來的解脫呢？」天神問道。
“Divine being, you should look for the Thus-Gone One’s liberation in the mental states and thoughts of all beings,” replied Mañjuśrī.
「天神，你應當在一切眾生的心念和思想中尋求如來的解脫，」文殊菩薩回答道。
1.45“Mañjuśrī, where should I look for all beings’ mental states and thoughts?” asked the god.
1.45「文殊菩薩，我應該到哪裡尋找一切眾生的心理狀態和思想呢？」天神問道。
“Divine being, in the experience of the buddhas,” replied Mañjuśrī.
「天神，在佛的經驗中，」文殊菩薩回答道。
1.46“Mañjuśrī, where should I look for the experience of the buddhas?” asked the god.
1.46「文殊菩薩，我應該在哪裡尋找佛的經驗？」天神問道。
“Divine being, you must search for this within the knowledge of the greater and lesser faculties of beings,” replied Mañjuśrī.
「天神啊，你必須在眾生的大小根機的知識中去尋求這個，」文殊菩薩回答說。
1.47“Mañjuśrī, how would you explain this in terms of lesser knowledge?” asked the god.
1.47「文殊菩薩，您如何用較低層次的知識來解釋這一點呢？」天神問道。
“Divine being, no one is able to understand or cognize the wisdom of a buddha,” replied Mañjuśrī. “Why is that? Divine being, the wisdom of a buddha is unobstructed, beyond thinking, inexpressible, inexplicable, without engagement, and beyond words. It is separate from mind, mental faculty, and cognition. Therefore, no one could possibly understand or cognize it.”
文殊菩薩回答說：「天神，沒有人能夠理解或認識佛的智慧。為什麼呢？天神，佛的智慧是無障礙的、超越思維的、無法表達的、無法解釋的、不涉入的、超越言語的。它遠離心、心識和認識。因此，沒有人可能理解或認識它。」
1.48“Mañjuśrī, if the wisdom of a buddha cannot be understood, how can hearers gain knowledge? How can bodhisattvas achieve the state of nonregression?” asked the god.
1.48「文殊菩薩，如果佛的智慧無法被理解，那麼聲聞怎樣才能獲得知識？菩薩怎樣才能達到不退轉的境界？」天神問道。
“Divine being,” replied Mañjuśrī, “the teaching of wisdom in words is the skillful means of the thus-gone ones. This wisdom is without words. [F.248.b] Divine being, fire does not arise from rubbing fire. Rather, fire arises from rubbing kindling sticks together. Divine being, just as in that analogy, if the thus-gone ones were to teach the vast wisdom of a buddha in full from the very beginning, then no one at all would comprehend the thus-gone ones’ wisdom. Therefore, the thus-gone ones make use of verbal teachings that are like kindling sticks to teach wisdom. Yet the wisdom itself is without words.”
「天神，」文殊菩薩回答說，「用言語來教導智慧是如來的方便。這種智慧是無言的。天神，火並不是從摩擦火而產生。相反，火是從摩擦柴薪而產生的。天神，就像這個比喻一樣，如果如來從一開始就完整地教導佛的廣大智慧，那麼根本沒有人能夠理解如來的智慧。因此，如來利用像柴薪一樣的言語教導來教導智慧。然而智慧本身是無言的。」
1.49“Mañjuśrī, what are these verbal teachings that are like kindling sticks like?” asked the god.
1.49「文殊菩薩，這些如柴薪一樣的語言教導是什麼樣的？」天神問道。
“Divine being, anything that is appropriate,” replied Mañjuśrī. “They can be teachings on vows and having few belongings, teachings on practicing the perfections, or teachings pertaining to the factors of awakening. These are known as teachings that are like kindling sticks.”
「天神，任何適切的教導都是，」文殊菩薩回答說。「它們可以是關於誓願和少欲知足的教導，可以是關於修行波羅蜜多的教導，或者是關於覺分的教導。這些被稱為如柴火一樣的教導。」
1.50“Mañjuśrī, what teachings are not teachings that are like kindling sticks?” asked the god.
1.50「文殊菩薩，什麼樣的教法不是像引火木一樣的教法？」天神問道。
“Divine being,” replied Mañjuśrī, “teachings that are not about birth, destruction, or remaining; teachings that do not induce or exclude; teachings that do not explain affliction; teachings that do not cover the benefits of purification; teachings that do not inspire revulsion for saṃsāra; teachings that do not cause delight in nirvāṇa; teachings that are not for the sake of knowledge, abandonment, cultivation, or actualization; and teachings that are not for the sake of attainment or realization. Divine being, those are pure, meaningful teachings.”
文殊菩薩回答說：「天神啊，不涉及生滅或常住的教法；不引導或排除的教法；不解釋煩惱的教法；不涵蓋淨化利益的教法；不激發對輪迴厭離的教法；不導致對涅槃喜悅的教法；不為了知識、棄除、修習或實現而說的教法；以及不為了證得或成就而說的教法。天神啊，這些才是純淨、有意義的教法。」
1.51The god then said, “Mañjuśrī, when you give advice like this, Māra will surely not come to create confusion. How wonderful!”
1.51天神說道：「文殊菩薩，當你給予像這樣的開示時，魔一定不會來製造混亂。多麼美妙啊！」
1.52No sooner had he spoken than the Evil One, Māra, manifested as a giant storm cloud in the sky above that thundered with a loud roar. The entire assembly became frightened and thought, “Who roared like that?”
1.52他話音未落，魔王便顯現為天空中的巨大風雲，發出響亮的雷鳴聲。整個法會的人都感到害怕，心想：「誰發出那樣的吼聲？」
1.53Then the Blessed One said [F.249.a] to youthful Mañjuśrī, “Mañjuśrī, do you see the manifestation of the Evil One, Māra?”
1.53世尊隨後對年輕的文殊菩薩說："文殊菩薩，你看到了魔的顯現嗎？"
“Blessed One, I see it,” replied Mañjuśrī. “Well-Gone One, I see it.”
「世尊，我看到了，」文殊菩薩回答說：「善逝，我看到了。」
1.54Just then youthful Mañjuśrī ensnared the evil Māra with tight bonds. Māra, worried that he was going to fall down to earth, cried out, “I have been tied too tightly! I have been tied too tightly!”
1.54這時少年文殊菩薩用牢固的繩索束縛了邪惡的魔。魔擔心自己會跌落到地上，大聲哭喊：「我被綁得太緊了！我被綁得太緊了！」
“Evil One, there are other bonds that are far tighter than these,” replied Mañjuśrī. “Although you have always been bound by them, you have not realized it. What are they? They are the bond of the prideful thought ‘I am,’ the bond of misconception, and the bonds of craving and views. Evil Māra, those are far tighter bonds than the ones in which I have now ensnared you. Although they have always bound you, you have not realized it.”
文殊菩薩回答說：「魔啊，還有比這些更緊的束縛。雖然你一直被它們束縛著，但你沒有意識到。那些是什麼呢？它們是我慢的『我』的念頭的束縛、邪見的束縛，以及渴愛和邪見的束縛。邪惡的魔啊，那些束縛比我現在束縛你的這些束縛緊得多。雖然它們一直束縛著你，但你沒有意識到。」
1.55Māra responded, “Mañjuśrī, let me go! I will return to my abode. I will not commit any demonic acts.”
1.55魔說：「文殊菩薩，請放了我！我要回到我的住處。我不會再做任何魔的惡行了。」
“Evil One,” replied Mañjuśrī, “if you are meant to do the work of the Buddha, why would I let you go?”
文殊菩薩回答說：「惡魔啊，如果你是註定要做佛的事業，我為什麼要放你走呢？」
1.56Māra responded, “Mañjuśrī, I am here to cause obstacles to the teachings of the Buddha, so how could I do the work of the Buddha?”
1.56魔王回答說：「文殊菩薩，我是來阻礙佛法的，怎麼可能去做佛的事業呢？」
Mañjuśrī then said, “Evil One, to cause a māra to engage in the work of a buddha is a manifestation of the bodhisattvas’ skills and knowledge. A buddha who performs buddha activity is not remarkable. A māra who performs buddha activity is truly amazing.” Having said this, youthful Mañjuśrī transformed the evil Māra so that he obtained the appearance of a buddha, sat on the lion throne of a buddha, and had the eloquence of a buddha.
文殊菩薩於是說道：「惡魔，讓魔去做佛的工作，這是菩薩們的技能和知識的展現。一位佛去進行佛的事業，這沒有什麼了不起的。一位魔去進行佛的事業，這才是真正的奇妙。」說完這些話後，年輕的文殊菩薩變化了這位惡魔，使他獲得了佛的外觀，坐在佛的獅子寶座上，並具備了佛的說法能力。
Then the evil Māra said, “Venerable ones, ask me anything you wish. [F.249.b] I will then answer and put your minds at ease.”
那時惡魔說：「諸位尊者，請隨意提問。我將回答並使你們心安。」
1.57The elder Mahākāśyapa inquired of the evil Māra, “Evil One, what are the bonds of a monk practitioner?”
1.57長老摩訶迦葉詢問惡魔說：「惡者啊，比丘修行者的束縛是什麼呢？」
Māra replied, “Venerable Mahākāśyapa, relishing the experience of concentration is a bond of a monk practitioner. Also, attachment to tranquility, practicing attainment in the sense source of neither perception nor nonperception, perceiving an essence in emptiness, perceiving wrong views as something to eradicate, perceiving an essence in the absence of marks, perceiving marks as something to eradicate, perceiving an essence in the absence of wishes, perceiving wishes as something to eradicate, perceiving an essence in nirvāṇa, and perceiving saṃsāra as something to eradicate—these are the bonds of a monk practitioner, Venerable Mahākāśyapa.
魔回答說：「尊者摩訶迦葉，沉溺於禪定的體驗是比丘修行者的束縛。同時，對安寧的貪著、在非想非非想處中修行證得、在空中執著本質、將邪見視為應該消除的對象、在無相中執著本質、將相視為應該消除的對象、在無願中執著本質、將願視為應該消除的對象、在涅槃中執著本質，以及將輪迴視為應該消除的對象——這些都是比丘修行者的束縛，尊者摩訶迦葉。」
1.58“Why is that? Venerable Mahākāśyapa, emptiness is not something that must be cultivated once views have been eradicated—rather, wrong views are themselves emptiness. The absence of marks is not something that must be cultivated once marks have been eradicated—rather, the very essence of marks is the absence of marks. The absence of wishes is not something to be cultivated once wishes have been eradicated—rather, the very essence of wishes is the absence of wishes. Nirvāṇa is not something that must be cultivated once saṃsāra has been eradicated—rather, the very apprehension of saṃsāra is nirvāṇa. Venerable Mahākāśyapa, nirvāṇa does not partake of any notions, assumptions, or apprehension of marks. Nirvāṇa is nothing other than birth, destruction, and exhaustion—and yet, nonorigination is itself, by nature, nirvāṇa.”
1.58「為什麼呢？摩訶迦葉尊者，空不是在邪見被消除後才需要修習的——而是邪見本身就是空。無相不是在標記被消除後才需要修習的——而是標記的本質本身就是無相。無願不是在願望被消除後才需要修習的——而是願望的本質本身就是無願。涅槃不是在輪迴被消除後才需要修習的——而是對輪迴的執取本身就是涅槃。摩訶迦葉尊者，涅槃不涉及任何觀念、假設或對標記的執取。涅槃不過就是生、滅、盡——而且不生本身，從本質上來說，就是涅槃。」
1.59When this teaching was given, five hundred monks had their minds liberated from defilements, with no further appropriation.
1.59當這個教法被宣說時，五百位比丘的心從染污中獲得解脫，不再有任何執取。
1.60The elder Subhūti addressed those monks, [F.250.a] saying, “Noble ones, who has trained you?”
1.60長老須菩提對那些比丘說：「諸位高潔者，誰訓練了你們？」
The monks responded, “One who has no attainment and no complete awakening.”
比丘們回答說：「一位沒有證得任何成就，也沒有圓滿覺悟的人。」
1.61“What is that training like?” asked Subhūti.
1.61「那個訓練是什麼樣的？」須菩提問道。
The monks replied, “There is no guidance aimed at the abiding nature, yet there is also no absence of such guidance; it is known, just as it is. There is neither producing nor obstructing it; things are known to be sameness.”
比丘們回答說：「沒有針對究竟本性的引導，但也沒有沒有引導；事物本身如是地被認知。既不生起也不阻礙；萬物被認知為平等一如。」
When those monks gave that teaching, twelve hundred gods purified the Dharma eye regarding phenomena, so that it became clear and immaculate.
當那些比丘宣說此法時，一千二百位天神對現象淨化了法眼，使其變得清淨無垢。
1.62Elder Subhūti then inquired of evil Māra, “Evil One, what monks are worthy of generosity?”
1.62長老須菩提於是問惡魔說：「惡魔，什麼樣的比丘值得布施？」
Māra replied, “Venerable Subhūti, those monks who do not receive or accept anything, but sustain themselves exclusively on faith and devotion. Venerable Subhūti, monks are worthy of generosity when they regard themselves, the recipient monks, as illusions, and the offering as a hallucination, and they partake of it with neither grasping nor the absence of grasping.”
魔回答說：「尊者須菩提，那些不接受或承認任何事物，卻完全依靠信心和虔誠來維持自己的比丘，是值得布施的。尊者須菩提，比丘值得布施，當他們將自己、受施的比丘視為幻象，將布施視為幻覺，並以既無取著也無無取著的方式享受它時。」
1.63Śāradvatīputra then inquired, “Evil One, what is the Blessed One’s teaching on the imperturbable absorption?”
1.63舍利弗隨後詢問說：「惡魔，世尊對於不動三摩地的教導是什麼？」
Māra replied, “It is the absorption by which bodhisattvas do not bring even exhaustion to exhaustion, since it is entirely exhausted. Likewise, they do not produce even the unborn, since it is naturally unborn; nor do they invoke an experience of even the absence of experience, for they know all phenomena to be naturally attained. Knowing this, they reach the attainment in which all feelings are the attainment of cessation and are seen to be sameness. In this there is nothing whatsoever to be seen, nor is there anything that is not seen. This is the Blessed One’s teaching on the imperturbable absorption.”
魔回答說：「這是菩薩們所進入的三摩地，他們不將疲盡加於疲盡，因為一切本已疲盡。同樣地，他們不生起不生，因為萬物本自不生；他們也不引起無受的經驗，因為他們知道一切現象本自成就。由於知道這一點，他們達到成就，在這裡一切受都是滅的成就，並被視為平等性。在這種狀態中，沒有任何東西可以被看見，也沒有任何東西是看不見的。這就是世尊關於不動三摩地的教導。」
1.64Maudgalyāyana then inquired, “Evil One, how do monks attain power over all mind states?”
1.64目犍連隨後詢問：「惡魔啊，比丘們如何才能獲得對一切心境的控制力？」
Māra replied, “Venerable Mahāmaudgalyāyana, [F.250.b] this occurs when monks understand all phenomena to have the characteristics of the liberated mind, without being attached to the characteristics of liberation. It occurs when they know that the mind is primordially liberated and beyond bondage and liberation. It occurs when they know that all phenomena are without form, because the mind is without form. It occurs when they see that all phenomena do not abide, because the mind does not abide. It occurs when they know that all phenomena cannot be grasped, because the mind cannot be grasped. And yet, even as there is no knowing the mind by means of the mind, it occurs when they know the essential nature of the realm of phenomena by means of the essential nature of the mind. It occurs when they attain the power of independence by means of the essential nature of the realm of phenomena. This is also the attainment of the miraculous powers of intention. Reverend Mahāmaudgalyāyana, monks like this have power over all mind states.”
魔回答說：「尊敬的大目犍連，這發生在比丘們理解所有現象都具有解脫心的特性，而不執著於解脫的特性時。這發生在他們知道心本來就是解脫的，超越束縛和解脫時。這發生在他們知道所有現象都沒有色相，因為心沒有色相時。這發生在他們看到所有現象都不停留，因為心不停留時。這發生在他們知道所有現象無法被把握，因為心無法被把握時。然而，即使心不能用心來認知，這發生在他們用心的本質來認知法界的本質時。這發生在他們通過法界的本質獲得自在力時。這也是意念神力的成就。尊敬的大目犍連，像這樣的比丘對所有心境具有力量。」
1.65Pūrṇa then inquired, “Evil One, how do monks teach the Dharma purely?”
1.65富樓那接著問道："惡魔啊，比丘們如何才能純正地教導法？"
Māra replied, “Venerable Pūrṇa, monks do so by not being attached to any notions of other or not other, even though they know all phenomena from each other. They do so by teaching that all phenomena are projections, and by understanding that all forms of syllables, speech, voices, and words are like echoes. They do so by seeing all those who listen to the Dharma as illusory beings, and by seeing the manifestations of their bodies to be like the moon reflected in water. They do so by knowing that all afflictions arise from superimpositions. They do so by not teaching the Dharma for the sake of possessing, discarding, avoiding, or obtaining anything. They do so without any hope of attaining mastery of the four types of correct understanding, and without any hope for approval. They do so by teaching the Dharma without asking for material possessions, and by knowing that, since their own minds are intrinsically pure, the minds of all beings are also intrinsically pure. Knowing that the mind is intrinsically pure, they see the māra of the aggregates as void. [F.251.a] They perceive the māra of the afflictions to be fabricated. They know that the māra of the Lord of Death is unborn and beyond birth. With regard to the māra of the gods, these monks are unshakable and free of all assumptions. Monks like this are pure teachers of the Dharma.”
魔回答說：「尊者富樓那，比丘們透過不執著於任何他性或非他性的概念來這樣做，雖然他們了知所有現象相互各異。他們透過教導所有現象都是投射，並且了解所有音節、言語、聲音和文字的形式都像迴音一樣來這樣做。他們透過將所有聽聞法的人視為幻化眾生，並將他們身體的顯現視為如水中月影來這樣做。他們透過了知所有煩惱都源於增益來這樣做。他們透過不為了擁有、捨棄、迴避或獲得任何東西而教導法來這樣做。他們這樣做時沒有期望獲得四無礙辯的掌握，也沒有期望得到認可。他們透過教導法而不乞求物資供養，並且了知由於他們自己的心本質上是清淨的，所以所有眾生的心也本質上是清淨的來這樣做。了知心本質上是清淨後，他們將五蘊之魔視為空無。他們認知煩惱之魔是虛構的。他們了知死魔是不生的，超越生死。關於天神之魔，這些比丘們是堅定不搖的，自由於一切臆斷。像這樣的比丘是清淨的法教導者。」
1.66Upāli then inquired, “Evil One, how do monks uphold the Vinaya?”
1.66優波離隨後詢問：「惡魔啊，比丘們應該如何持守律法？」
Māra replied, “Venerable Upāli, when monks know all phenomena to be fully tamed, they understand that the limit of the beginning of transgression is identical with the limit of disengagement. They clear away their remorse over the arising of faults and are no longer so strict. Since they can overcome even the acts with immediate retribution, there is no need to mention minor wrongdoing related to behavior and discipline. As such, they accomplish proper Dharma conduct. They are experts at taming the afflictions. They perceive that temporary afflictions are not defiled, and that they arise. They do not teach afflictions as being inside, outside, or neither. They know that such an understanding of the afflictions is to know their nonexistence, so they do not try to eliminate them or make them disappear. Rather, they know all afflictions to be like clouds, in that they use the wind of wisdom and special insight to scatter them in a way that they do not go anywhere or to any place, nor do they remain. They know that afflictions are like the moon in water, in that they show their faces through the reflections of superimpositions. They know that afflictions are like a dark realm, such that they use the lantern of wisdom to illuminate the darkness. They know that afflictions are like thieves, ḍākinīs, yakṣas, and rākṣasas, in that if one investigates properly, they do not remain. They know that afflictions always exploit our vulnerabilities, in that they proliferate with improper mental engagement. [F.251.b] They know that, through the knowledge of emptiness, the absence of marks, and the absence of wishes, one prevents afflictions from entering the mind. Thus, whoever knows afflictions to be as such has compassion for beings tormented by afflictions, and they clearly perceive that there is no self and no being. When this has occurred, they are known as true upholders of the Vinaya.”
魔王回答說：「尊者優波離，當比丘們認識到所有現象都已完全被調伏時，他們就明白犯戒的起點與解脫的界限是相同的。他們清除對過失產生的悔恨，不再那麼嚴格。既然他們甚至能夠克服無間報的業行，就更不用說與行為和持戒相關的輕微過失了。因此，他們成就了正確的法行。他們精通調伏煩惱。他們認識到暫時的煩惱並非被污染的，而是會生起的。他們不會將煩惱教導為在內、在外或既不在內也不在外。他們知道對煩惱的這種理解就是認識到它們的不存在，所以他們不試圖消除或驅散煩惱。反而，他們認識所有煩惱如同雲朵一樣，運用智慧和毘鉢舍那的風來驅散它們，使得它們既不去任何地方、也不停留在任何地方。他們知道煩惱如同水中月影，通過重疊投影的反射而顯現其形象。他們知道煩惱如同黑暗領域，運用智慧的燈籠來照亮黑暗。他們知道煩惱如同小偷、空行母、夜叉和羅剎一樣，如果能夠正確調查，它們就不會停留。他們知道煩惱總是利用我們的漏洞，通過不當的心識活動而增長。通過對空、無相和無願的知識，他們可以防止煩惱進入心智。因此，無論誰如此認識煩惱，就會對被煩惱折磨的眾生生起悲心，並清楚地認識到沒有自我和沒有眾生。當這發生時，他們就被稱為真正的律法護持者。」
1.67In this way, all the great hearers asked evil Māra the questions they wished, and evil Māra answered all of them conclusively, setting their minds at ease.
1.67就這樣，所有偉大的聲聞都向惡魔提出了他們想要提出的問題，惡魔也圓滿地回答了所有的問題，使他們的心獲得了安寧。
1.68Present in the assembly at that time was the god Susīma, who asked the evil Māra, “Evil One, youthful Mañjuśrī spoke about the workings of Māra in relation to the bodhisattvas, but would you please also clarify? Evil One, what are the workings of Māra for the bodhisattvas?”
1.68當時在聚集的眾生中，有一位名叫蘇迦摩的天神，他請問魔說：「惡者，年輕的文殊菩薩談論過魔對菩薩的作用，但你能否也澄清一下呢？惡者，魔對菩薩的作用是什麼？」
The Evil One replied to the god Susīma, “Divine being, there are twenty particularly severe workings of Māra for the bodhisattvas. What are those twenty? (1) Pleasing, serving, and venerating those practitioners who seek liberation and fear saṃsāra are the workings of Māra. (2) Contemplating emptiness, yet forsaking beings, is the working of Māra. (3) Contemplating the unconditioned, yet being weary of conditioned roots of virtue, is the working of Māra. (4) Generating concentration, yet attempting to turn away from concentration, is the working of Māra. (5) Teaching the Dharma, yet not having great compassion for the audience, is also the working of Māra. (6) Searching for those who have qualities and who are worthy of generosity, while harboring anger toward those who are immoral, is the working of Māra. (7) Teaching the discourses of the hearers and solitary buddhas, while concealing the teachings of the Great Vehicle, is the working of Māra. (8) Hiding the profound discourses, while teaching various other topics, is the working of Māra. (9) Knowing the path of the bodhisattvas, [F.252.a] yet not striving on the path of the perfections, is also the working of Māra. (10) Praising those who are particularly diligent, while not coaxing beings who are not diligent, is also the working of Māra. (11) Not actualizing the mind of awakening, despite having accumulated roots of virtue, is also the working of Māra. (12) Preventing others from grasping special insight, despite practicing special insight oneself, is also the working of Māra. (13) Seeking to terminate afflictions entirely, while aspiring for the afflictions in the continuation of saṃsāra, is also the working of Māra. (14) Using insight for analysis, while not maintaining one’s focus on great compassion, is also the working of Māra. (15) Any virtuous act that is performed unskillfully is also the working of Māra. (16) Not seeking the bodhisattva teachings, but rather, receiving the secret words of the lokāyatas, is also the working of Māra. (17) Being learned, yet being unwilling to share the Dharma out of anxiety that others will become learned, is also the working of Māra. (18) Working on worldly affairs without seeking erudition is also the working of Māra. (19) Failing to follow, serve, and venerate fellow bodhisattva Dharma teachers who practice the Great Vehicle, while delighting in dissimilar teachers who practice the vehicles of the hearers and solitary buddhas, is also the working of Māra. (20) When one has attained the greatness of resources, wealth, jewels, and power of Śakra, Brahmā, a world protector, a king, a merchant, or a householder, it is also the working of Māra if one abstains from following, serving, and venerating those endowed with the greatness of the Dharma. Divine being, these are the twenty particularly severe workings of Māra for the bodhisattvas.”
魔回答天神蘇迦摩說：「天神，對於菩薩來說，有二十種特別嚴重的魔的作用。那二十種是什麼呢？（1）親近、侍奉、供養那些尋求解脫、害怕輪迴的修行者，這是魔的作用。（2）觀想空，卻拋棄眾生，這是魔的作用。（3）觀想無為，卻厭倦有為的善根，這是魔的作用。（4）生起禪定，卻試圖背離禪定，這是魔的作用。（5）說法，卻對聽眾沒有大悲心，這也是魔的作用。（6）尋求有功德和值得布施的人，同時對不道德的人心懷瞋恚，這是魔的作用。（7）教導聲聞和獨覺的經典，同時隱瞞大乘的教法，這是魔的作用。（8）隱藏深刻的經典，同時教導各種其他主題，這是魔的作用。（9）知道菩薩之道，卻不努力踐行波羅蜜多之道，這也是魔的作用。（10）讚美那些特別精進的人，卻不勸誘不精進的眾生，這也是魔的作用。（11）雖然積累了善根，卻沒有現起菩提心，這也是魔的作用。（12）自己修習毘鉢舍那，卻防止他人領悟毘鉢舍那，這也是魔的作用。（13）尋求完全消除煩惱，同時又渴望輪迴中煩惱的延續，這也是魔的作用。（14）用慧進行分析，卻不保持對大悲心的專注，這也是魔的作用。（15）任何不善巧地進行的善行，這也是魔的作用。（16）不尋求菩薩教法，反而接受順世派的祕密言論，這也是魔的作用。（17）學識淵博，卻因擔心他人會變得淵博而不願分享法，這也是魔的作用。（18）從事世俗事務而不追求學問，這也是魔的作用。（19）不跟隨、侍奉、供養修習大乘的菩薩法友，卻樂於親近修習聲聞乘和獨覺乘的不同老師，這也是魔的作用。（20）當獲得帝釋天、梵天、世界護衛者、國王、商人或在家人的資源、財富、寶石和權勢的偉大時，如果不跟隨、侍奉、供養那些具有法的偉大的人，這也是魔的作用。天神，這就是對菩薩來說二十種特別嚴重的魔的作用。」
1.69Then the Blessed One praised the evil Māra: “Evil One, you have explained the workings of Māra for the bodhisattvas very well—excellent! Bodhisattvas who hear about these workings of Māra and subsequently abandon them [F.252.b] will attain twenty qualities that ripen awakening. What are those twenty? They are (1) great kindness, (2) great compassion, (3) not being weary of saṃsāra, (4) being accepted by a spiritual friend, (5) encountering buddhas, (6) hearing about the perfections, (7) taking part in the assembly of bodhisattvas, (8) attaining dhāraṇī, (9) attaining perfect eloquence, (10) realizing the superknowledges, (11) receiving teachings one has not heard, (12) manifesting the mind of awakening in life after life, (13) always taking ordination without interruption, (14) having all the freedoms, (15) accomplishing teachings exactly as they were heard, (16) using the knowledge of skillful means and wisdom to attract beings and accept them, (17) upholding the true Dharma, (18) being honest and nondeceptive, (19) abandoning all beloved things, and (20) not having anger toward any being. They will attain these twenty qualities that ripen awakening.”
1.69之後，世尊讚歎魔說：「魔王，你對菩薩們的魔障作用解說得非常好——太好了！菩薩們聽聞這些魔障作用並隨後放棄它們，將證得二十種成熟覺悟的功德。那二十種是什麼呢？它們是（1）大悲心，（2）大悲心，（3）不厭倦輪迴，（4）為善知識所接納，（5）遇見佛，（6）聽聞波羅蜜多，（7）參與菩薩的集會，（8）證得陀羅尼，（9）證得完美的辯才，（10）實現無漏通，（11）聽聞未曾聽過的教法，（12）生生世世顯現菩提心，（13）恆常不中斷地出家，（14）擁有所有的自由，（15）完全按照所聽到的教法而實行，（16）用方便智慧和智慧來吸引眾生並接納他們，（17）護持真實的法，（18）誠實且不欺騙，（19）放棄所有心愛的事物，以及（20）不對任何眾生生起瞋恚。他們將證得這二十種成熟覺悟的功德。」
1.70The god Susīma then said to the evil Māra, “Evil One, the Blessed One gave his approval to you. Evil One, you have obtained a great boon.”
1.70天神蘇迦摩對惡魔說：「惡者，世尊已經認可了你。惡者，你獲得了極大的恩德。」
Māra said, “Divine being, I did not obtain any boon! Why do I say this? Divine being, by way of analogy, the display of a person possessed by a spirit is regarded as the expression of the spirit, not of the person. Divine being, in that same way, I am teaching due to the blessings of Mañjuśrī; this should not be seen as my own doing.”
魔說道：「天神，我並未獲得任何福報！為什麼這樣說呢？天神，用比喻來說，被鬼魅附身的人的表現被視為是鬼魅的表現，而不是那個人的表現。天神，同樣地，我之所以能夠說法，是因為文殊菩薩的加持；這不應該被看作是我自己的作為。」
1.71The god replied, “Evil One, you have the marks of a buddha’s body, you sit on a buddha’s lion throne, and you teach the Dharma with a buddha’s eloquence. So are you not happy?”
1.71天神回答說：「惡者，你具有佛的身相標誌，坐在佛的獅子寶座上，用佛的辯才說法。那麼你不感到歡喜嗎？」
Māra responded, “Although you see me as being ornamented, I know that I am tied with tight bonds.”
魔說：「雖然你看到我被裝飾著，但我知道我被緊緊束縛著。」
1.72“Evil One,” said the god, [F.253.a] “ask youthful Mañjuśrī for forgiveness, and he will release you.”
1.72天神說：「惡者啊，你去向年輕的文殊菩薩請求原諒，他就會釋放你。」
Then, by Mañjuśrī’s blessings, Māra replied to the god Susīma, “Divine being, one does not need to ask the bodhisattva great beings who have entered the Great Vehicle for forgiveness. Why is that? Because they are undisturbed and without anger. One needs to ask for forgiveness from individuals who are disturbed and angry.”
於是，文殊菩薩的加持下，魔對天神蘇迦摩說道：「天神啊，不必向進入大乘的菩薩摩訶薩乞求寬恕。為什麼呢？因為他們心不動搖，沒有瞋恚。需要乞求寬恕的是那些心有動搖、充滿瞋恚的人。」
1.73The god inquired, “Evil One, what is the patience of the bodhisattvas like?”
1.73天神詢問道：「惡魔啊，菩薩的忍辱是什麼樣的呢？」
“Divine being,” replied Māra, “the patience of the bodhisattvas has twelve aspects. What are those twelve? It is intentional patience, because it is not artificial. It is altruistic patience, because it is without anger. It is honest patience, because it deceives no one. It is kind and compassionate patience, because it protects the poor and needy. It is patience in which actions are consistent with words, because it does not regress. It is a patience of emptiness, because it is free of views. It is a patience of confidence in the Dharma, because it is grounded in reality. It is profound patience, because it is selfless. It is appropriate patience, because it emulates the noble ones. It is true patience, because it is in harmony with dependent origination. It is a patience that is free from conformity and antagonism, because it safeguards all beings. It is an unborn and nonarising patience, because bodhisattvas have achieved acceptance that phenomena are unborn. Divine being, these are the twelve aspects of the bodhisattvas’ patience.”
「天神」魔鬼回答說：「菩薩的忍辱有十二個特點。那十二個是什麼呢？第一是有意的忍辱，因為它不是人為造作的。第二是利他的忍辱，因為它沒有瞋恚。第三是誠實的忍辱，因為它不欺騙任何人。第四是仁慈悲心的忍辱，因為它保護貧困和困難的人。第五是言行一致的忍辱，因為它不退轉。第六是空性的忍辱，因為它超越所有的見解。第七是對法有信心的忍辱，因為它以實相為根基。第八是深刻的忍辱，因為它沒有自我。第九是相應的忍辱，因為它效法聖者。第十是真實的忍辱，因為它與緣起相應。第十一是超越順從與對抗的忍辱，因為它保護所有眾生。第十二是不生不起的忍辱，因為菩薩已經證得了現象不生的忍可。天神啊，這些就是菩薩忍辱的十二個特點。」
1.74The god then asked, “Evil One, if you were released, would you be happy?”
1.74天神隨後問道：「惡魔啊，如果你被解放，你會快樂嗎？」
“Divine being, I would be happy—exhilarated!” replied Māra.
魔回答說：「天神，我會很高興——欣喜若狂！」
1.75So the god Susīma said to youthful Mañjuśrī, “Mañjuśrī, please release the evil Māra, so that he can return to his home.”
1.75天神蘇迦摩對年輕的文殊菩薩說：「文殊菩薩，請您解放邪惡的魔，讓他能夠回到他的家鄉。」
Youthful Mañjuśrī [F.253.b] then asked the evil Māra, “Evil One, who bound you? From what will you be released?”
年輕的文殊菩薩於是問惡魔說：「惡魔，是誰把你束縛住的？你要如何才能得到解脫？」
“Mañjuśrī, I do not know who bound me,” replied Māra.
文殊菩薩，我不知道是誰束縛了我，」魔回答說。
1.76Mañjuśrī then said, “Evil One, just as you think you are bound when you are not, so all childish beings perceive the impermanent to be permanent, the painful to be pleasant, the selfless to be a self, the repulsive to be beautiful, the absence of form to be form, and the absence of feeling, perception, formation, and consciousness to be feeling, perception, formation, and consciousness. Evil One, if I free you, from what would you be freed?”
1.76文殊菩薩於是說：「魔王啊，就像你認為自己被束縛，其實並未被束縛一樣，所有愚癡的眾生也會把無常認知為常，把苦認知為樂，把無我認知為自我，把醜認知為美，把沒有色認知為色，把沒有受、想、行、識認知為受、想、行、識。魔王啊，如果我解放你，你又會從什麼中被解放呢？」
“I would not be freed from anything,” replied Māra.
「我不會從任何事物中被解脫，」魔回答道。
1.77“Evil One, in the same way, aside from understanding their mistaken perception, those who are liberated are not liberated from anything whatsoever. Thus, it is said they are liberated through understanding.”
1.77「魔啊，同樣道理，除了理解他們的錯誤認知之外，獲得解脫的人並不是從任何事物中獲得解脫。因此，人們說他們是透過理解而獲得解脫。」
At this point, youthful Mañjuśrī withdrew his blessing, so that the Evil One reassumed his own appearance.
此時，年輕的文殊菩薩收回了他的加持，因此魔王恢復了自己原本的樣貌。
1.78The elder Mahākāśyapa then said to the evil Māra, “Excellent, Evil One—excellent! You have performed the deeds of a buddha!”
1.78長老摩訶迦葉對惡魔說：「很好，惡魔啊，很好！你已經做到了佛的事業！」
Māra replied, “Venerable Mahākāśyapa, this is not my doing. It is the work of youthful Mañjuśrī.”
魔說：「尊者摩訶迦葉，這不是我的作為。這是少年文殊菩薩的工作。」
1.79The god Susīma then inquired of youthful Mañjuśrī, “Mañjuśrī, where should one seek the deeds of a buddha?”
1.79天神蘇迦摩於是問文殊菩薩道：「文殊菩薩，應當在何處尋求佛的事業呢？」
“Divine being, one should seek the deeds of a buddha in the afflictions of all beings,” replied Mañjuśrī. “Why is that? Because if beings were not stricken with afflictions, the buddhas would have nothing to do. Divine being, [F.254.a] by way of analogy, if beings did not fall sick, there would be nothing left for doctors to do. Divine being, likewise, if beings were not stricken with afflictions, there would be nothing for the buddhas to do.”
文殊菩薩回答道：「天神啊，應當在一切眾生的煩惱中尋求佛的事業。為什麼呢？因為如果眾生沒有被煩惱所困擾，佛就沒有事情可做。天神啊，打個比方說，如果眾生不生病，醫生就沒有事情可做了。天神啊，同樣地，如果眾生沒有被煩惱所困擾，佛就沒有事情可做。」
1.80“Mañjuśrī, what must happen for a buddha to appear?” asked the god.
1.80天神問道：「文殊菩薩，佛要出現需要什麼條件？」
“Divine being, if there is birth, old age, sickness, and death, a buddha will appear,” replied Mañjuśrī. “Why is that? Because the blessed buddhas appear for the sake of eliminating them.”
文殊菩薩回答說：「天神，如果有生、老、病、死，佛就會出現。為什麼呢？因為功德圓滿的佛出現，是為了消除這些苦難。」
1.81“Mañjuśrī, once a thus-gone one has found awakening, what does he create? What does he prevent?” asked the god.
1.81「文殊菩薩，如來證得覺悟後，他創造什麼？他阻止什麼？」天神問道。
“Divine being, once a thus-gone one has found awakening, he does not create anything, nor does he prevent anything,” replied Mañjuśrī. “Why is that? Because, divine being, all phenomena are unborn and unceasing. Divine being, the appearance of a buddha is just an epithet for the unborn inherent nature of things.”
「天神啊，如來證得覺悟以後，他不創造任何東西，也不阻止任何東西，」文殊菩薩回答道。「為什麼呢？天神啊，因為一切現象都是不生不滅的。天神啊，佛的出現只不過是對事物不生本性的一種名稱罷了。」
1.82“Mañjuśrī, how are bodhisattvas perfect in their intentions?” asked the god.
1.82「文殊菩薩，菩薩如何圓滿其心願？」天神問道。
“By not engaging with any phenomenon by means of a view of observation,” replied Mañjuśrī.
「通過不用觀察的見解來執著任何現象，」文殊菩薩回答說。
1.83“How are they perfect in their altruistic intent?” asked the god.
1.83「他們如何在利他心願上達到圓滿？」天神問道。
“They are not attached to any inner or outer phenomenon whatsoever,” replied Mañjuśrī.
「菩薩們對於任何內在或外在的現象都不執著，」文殊菩薩回答說。
1.84“How are bodhisattvas perfect in their generosity?” asked the god.
1.84「菩薩如何在布施上達到圓滿？」天神問道。
“They have cast off all afflictions, but do not abandon any being,” replied Mañjuśrī.
「他們已經捨棄了所有的煩惱，但不放棄任何眾生，」文殊菩薩回答。
1.85“How are bodhisattvas perfect in their discipline?” asked the god.
1.85「菩薩如何在持戒上達到圓滿？」天神問道。
“They practice just as the teacher taught. They establish beings in discipline and, because of their altruistic intentions, [F.254.b] they do not abandon the mind of awakening,” replied Mañjuśrī.
「菩薩如何在持戒上達到完美？」天神問。
1.86“How are bodhisattvas perfect in their patience?” asked the god.
1.86「菩薩如何在忍辱上達到圓滿？」天神問道。
“Understanding that all phenomena have the characteristic of destruction, they do not relinquish their omniscient dispositions in order to eliminate beings’ malice, anger, and aggression,” replied Mañjuśrī.
「菩薩明白一切現象都具有毀滅的特性，為了消除眾生的惡意、瞋恚和侵害，他們不放棄他們的全知傾向，」文殊菩薩答道。
1.87“How are bodhisattvas perfect in their diligence?” asked the god.
1.87「菩薩如何在精進中達到圓滿？」天神問道。
“Bodhisattvas do not give special regard only to achieving the object of their efforts, namely, unexcelled and perfect awakening, but also persist with diligence in order to rid all beings of laziness,” replied Mañjuśrī.
「菩薩不僅特別關注達成他們努力的目標，即無上正等覺，而且還堅持精進以消除一切眾生的懶惰，」文殊菩薩回答道。
1.88“How are bodhisattvas perfect in their concentration?” asked the god.
1.88「菩薩如何在禪定上達到完美？」天神問道。
“Despite knowing that all phenomena are intrinsically in a state of equanimity, they still practice concentration in order to tame the afflictions of all beings,” replied Mañjuśrī.
「儘管知道一切現象本質上處於捨的狀態，菩薩仍然修習禪定，以便調伏一切眾生的煩惱，」文殊菩薩回答。
1.89“How are bodhisattvas perfect in their insight?” asked the god.
1.89天神問道：「菩薩如何在慧上達到圓滿？」
“When, having attained stillness, they are free of all conceptual elaboration, yet they still engage in analytical insight for the sake of ridding all beings of their views. At that time, bodhisattvas are perfect in their insight,” replied Mañjuśrī.
「菩薩達到寂靜，遠離一切概念戲論，但仍然為了幫助一切眾生消除他們的執著見解而進行分析性的智慧觀察。在這個時候，菩薩就完美地具足了慧。」文殊菩薩回答。
1.90“How do bodhisattvas abide in loving kindness?” asked the god.
1.90「菩薩如何安住於慈心？」天神問道。
“When they see all phenomena as being nirvāṇa by nature,” replied Mañjuśrī.
「當他們將一切現象視為本質上即是涅槃時，」文殊菩薩回答道。
1.91“How do bodhisattvas abide in compassion?” asked the god.
1.91「菩薩如何安住於悲心？」天神問道。
“When they understand that the results of actions do not exist with regard to any phenomenon,” replied Mañjuśrī.
「當他們體悟到業果對於任何現象都不存在時，」文殊菩薩回答道。
1.92“How do bodhisattvas remain in joy?” asked the god. [F.255.a]
1.92「菩薩如何安住於喜樂？」天神問道。
“When they do not feel any joy or sorrow about any phenomenon,” replied Mañjuśrī.
「當他們對任何現象都不感受到喜樂或悲傷時，」文殊菩薩回答道。
1.93“How do bodhisattvas remain in equanimity?” asked the god.
1.93「菩薩如何安住於捨？」天神問道。
“When they have become free of duality with regard to all phenomena,” replied Mañjuśrī.
「當他們對所有現象都超越了二元對立時，」文殊菩薩回答道。
1.94“How are bodhisattvas known as authentic bodhisattvas?” asked the god.
1.94「菩薩怎樣才被稱為真正的菩薩？」天神問道。
“When they know that all phenomena are unarisen, like illusions,” replied Mañjuśrī.
「當他們認知所有現象都是未生的，如同幻象一般，」文殊菩薩回答。
1.95“How are bodhisattvas great beings?” asked the god.
1.95天神問道："菩薩如何成為大眾生？"
“When bodhisattvas see that all phenomena are selfless,” replied Mañjuśrī.
「當菩薩看見一切現象都是無自我的時候，」文殊菩薩回答。
1.96“How are bodhisattvas supreme beings?” asked the god.
1.96「菩薩如何成為最殊勝的眾生？」天神問道。
“When they know that all phenomena are ungraspable and groundless,” replied Mañjuśrī.
「當菩薩了知一切現象無法把握且無根基時，」文殊菩薩回答。
1.97“How have bodhisattvas donned the great armor?” asked the god.
1.97「菩薩如何穿上了大甲胄？」天神問道。
“When they hear that all phenomena are as vast as the sky without trembling or being scared or terrified, and without abandoning the great armor,” replied Mañjuśrī.
「當他們聽聞一切現象如同廣闊的天空，而不顫動、不驚惶、不恐懼，也不捨棄大甲冑時，」文殊菩薩回答道。
1.98“How are bodhisattvas gentle?” asked the god.
1.98「菩薩如何溫和？」天神問道。
“When, out of great compassion, they do not distance themselves from beings, but are not overly close through habitual attachment,” replied Mañjuśrī.
「當菩薩以大悲心不遠離眾生，但也不因習慣性的貪著而過於親近時，」文殊菩薩回答。
1.99“How are bodhisattvas easy to be with?” asked the god.
1.99「菩薩如何容易相處？」天神問道。
“When they do no harm to others with body, speech, or mind, since they do not apprehend self or other,” replied Mañjuśrī.
「因為他們不執著自我和他人，所以不會以身體、語言或心念傷害他人，」文殊菩薩回答。
1.100“How are bodhisattvas well-spoken?” asked the god.
1.100「菩薩如何言辭善妙？」天神問道。
“When they accomplish the teachings as they learned them [F.255.b] and practice what they preach,” replied Mañjuśrī.
「當他們按照所學來成就教法，並且身體力行所說的教導時，」文殊菩薩回答。
1.101“How do bodhisattvas act in accordance with the advice they have received?” asked the god.
1.101「菩薩如何按照所接受的勸告而行動呢?」天神問道。
“When they fully grasp their own minds, and therefore do not transgress the directive of any being and remain on good terms with all beings,” replied Mañjuśrī.
「當他們完全領悟自己的心念，因此不違背任何眾生的指導，與所有眾生保持和睦關係時，」文殊菩薩回答。
1.102“How are bodhisattvas perfect in their modesty and decorum?” asked the god.
1.102「菩薩如何圓滿他們的謙遜與禮節？」天神問道。
“When, in order to ripen all beings, they are peaceful inwardly while moving about outwardly,” replied Mañjuśrī.
「當菩薩為了成熟一切眾生，內心保持安寧，外在積極活動時，」文殊菩薩回答說。
1.103“How are bodhisattvas endowed with faith?” asked the god.
1.103「菩薩如何具足信心？」天神問道。
“When they enjoy all desirable things without craving them,” replied Mañjuśrī.
「當他們享受一切令人嚮往的事物卻不執著於渴愛時，」文殊菩薩回答。
1.104“How are bodhisattvas stable companions?” asked the god.
1.104「菩薩如何成為穩固的同伴？」天神問道。
“When they do not interrupt the lineage of the buddhas,” replied Mañjuśrī.
「菩薩不中斷佛的傳承時，他們就是知恩感恩的。」文殊菩薩回答。
1.105“How are bodhisattvas grateful?” asked the god.
1.105「菩薩如何才是知恩感恩的？」天神問道。
“When they do not squander the roots of virtue performed,” replied Mañjuśrī.
「當他們不浪費所修積的善根時，」文殊菩薩回答說。
1.106“How are bodhisattvas appreciative?” asked the god.
1.106「菩薩怎樣才是感恩的呢？」天神問道。
“When they do not long for other vehicles,” replied Mañjuśrī.
「當他們不渴望其他法乘時，」文殊菩薩回答。
1.107“How do bodhisattvas have few desires?” asked the god.
1.107「菩薩怎樣才能少欲呢？」天神問道。
“When they do not desire their own afflictions while also wishing to relinquish the afflictions of all beings,” replied Mañjuśrī.
「當他們不貪戀自己的煩惱，同時又願意幫助一切眾生放棄煩惱時，」文殊菩薩回答。
1.108“How are bodhisattvas content?” asked the god.
1.108「菩薩如何知足？」天神問道。
“When, through knowledge of the noble ones’ insight, they do not appropriate any phenomenon,” replied Mañjuśrī.
「當他們通過聖者的慧，不執著任何現象時，」文殊菩薩回答道。
1.109“How are bodhisattvas satisfied?” asked the god. [F.256.a]
1.109「菩薩如何得到滿足？」天神問道。
“When they abide in transcendent insight, yet wander the world in order to mature others,” replied Mañjuśrī.
「當他們安住於超越的慧，卻為了引導他人成熟而在世間遊歷時，」文殊菩薩回答。
1.110“How are bodhisattvas fully disengaged?” asked the god.
1.110天神問道：「菩薩如何才能完全脫離？」
“When they are not afflicted by any affliction, yet still appear to strive to eradicate the afflictions of all beings,” replied Mañjuśrī.
「當菩薩不被任何煩惱所困擾，卻仍然示現努力消除一切眾生的煩惱時，」文殊菩薩回答道。
1.111“How are bodhisattvas free and independent?” asked the god.
1.111「菩薩如何才是自在獨立的呢？」天神問道。
“When they appear in all buddha fields with an undefiled body, thus mastering wisdom without being governed by afflictions,” replied Mañjuśrī.
「當他們以無垢的身體出現在一切佛剎中，因此掌握智慧而不受煩惱的支配，」文殊菩薩回答道。
1.112“How do bodhisattvas become erudite?” asked the god.
1.112「菩薩如何才能變得博學多聞？」天神問道。
“When they listen to teachings they have not previously heard and cause others to hear new teachings,” replied Mañjuśrī.
「當他們聆聽之前未曾聽聞的教法，並使他人聽聞新的教法時，」文殊菩薩答道。
1.113“How do bodhisattvas properly exert themselves?” asked the god.
1.113「菩薩如何才能正確地精進用功？」天神問道。
“When they neither conceptualize nor abstain from conceptualizing phenomena, knowing that they derive from all manner of observation,” replied Mañjuśrī.
「當他們既不執著於現象的概念，也不放棄概念化時，認知到現象源自於各種觀察方式，」文殊菩薩回答道。
1.114“How do bodhisattvas bring forth accomplishment?” asked the god.
1.114「菩薩如何成就功德？」天神問道。
“When they do not give rise to ideas in relation to others, and understand the mind states of all beings to be void, while they also do not believe in their own mind states, and do not bring forth accomplishment based on notions of self and other,” replied Mañjuśrī.
「當菩薩不對他人產生念想，並且理解一切眾生的心態皆為空性，同時他們也不相信自己的心態，以及不基於自我和他人的概念而成就所作時，」文殊菩薩回答道。
1.115“Mañjuśrī, how are bodhisattvas perfect in recall and eloquence?” asked the god.
1.115天神問道：「文殊菩薩，菩薩怎樣才能圓滿記憶力和辯才呢？」
“Divine being,” replied Mañjuśrī, “when they retain all that they have learned, yet by disclosing it impartially according to the faculties of all beings, [F.256.b] and knowing that language is like an echo, they do not cling to it. That is how the bodhisattvas are perfect in recall and eloquence.”
文殊菩薩回答說：「天神啊，當菩薩們保留了他們所學的一切，卻根據所有眾生的根機公平地揭示它，並且知道語言如同回聲，他們不執著於它。這就是菩薩們如何在憶念和辯才上圓滿的。」
1.116Then the god Great Light inquired of youthful Mañjuśrī, “Mañjuśrī, who will understand the meaning of what you have taught?”
1.116那時大光天神向年少的文殊菩薩問道：「文殊菩薩，誰會理解你所教導的意義？」
“Divine being,” replied Mañjuśrī, “those who have been accepted by a spiritual friend, who have excellent former connections, who have produced roots of virtue, and who partake in the state free of observation will understand the meaning of what I have taught.”
文殊菩薩回答道：「天神啊，那些已經被善知識所接納的人，具有殊勝的過去因緣，已經生起善根，並且證入無所觀照的境界的人，將會理解我所教導的意義。」
1.117“What will they be inclined toward? What will their attitude be?” asked the god.
1.117「他們會傾向於什麼？他們的態度會如何？」天神問道。
“They will be inclined toward the profound. Their attitude will be without special pride,” replied Mañjuśrī.
文殊菩薩回答說：「他們會傾向於深奧的教法。他們的態度將是沒有特殊的驕傲。」
1.118“Mañjuśrī, how are monks without special pride?” asked the god.
1.118「文殊菩薩，比丘們如何才能沒有特殊的傲慢呢？」天神問道。
“Divine being,” replied Mañjuśrī, “when monks train in the belief in the transitory collection as being by its very nature the path of the single vehicle. When, by means of nonduality, they come to understand that the essence of the belief in the transitory collection is the same as the essence of the path of the single vehicle. When they search for what derives from ignorance, existence, and craving, but in considering what derives from ignorance, existence, and craving, they understand that the very essence of ignorance, existence, and craving is knowledge and liberation. This is how monks are without special pride.
文殊菩薩回答說：「天神，當比丘們修習將五蘊聚合視為一乘道本性的信念時。當他們通過無二性來理解五蘊聚合信念的本質與一乘道的本質相同時。當他們尋求源自無明、有和渴愛的事物，但在考量源自無明、有和渴愛的事物時，他們領悟到無明、有和渴愛的真實本質就是智慧和解脫。這就是比丘們如何做到不執著於特殊見解的方式。」
1.119“Moreover, divine being, it is also when monks understand that the extreme of attachment is the same as the extreme of freedom from attachment, and when they understand that the nature of the extreme of freedom from attachment is attachment. It is also when monks understand that the extreme of anger is the same as the extreme of freedom from anger, and that the nature of the extreme of freedom from anger is anger. It is also when they understand that the extreme of delusion is the same as the extreme of freedom from delusion, [F.257.a] and that the nature of the extreme of freedom from delusion is delusion. This is how monks are without special pride.
1.119「而且，天神，還有當比丘們領悟貪著的極端與離貪的極端是相同的，以及當他們領悟離貪極端的本質就是貪著時。同樣地，當比丘們領悟瞋恚的極端與離瞋的極端是相同的，以及離瞋極端的本質就是瞋恚時。同樣地，當他們領悟癡的極端與離癡的極端是相同的，以及離癡極端的本質就是癡時。這就是比丘們沒有特別驕慢的方式。」
1.120“Moreover, divine being, it is also when monks neither understand suffering, nor reject its origin, nor actualize cessation, nor cultivate the path, but by knowing that suffering is unborn, they come to understand the four truths of the noble ones. Knowing that suffering is unborn, it has no origin. Knowing that suffering is unborn, it has no cessation. Knowing that suffering is unborn, there is also no path. In that way, monks who properly exert themselves do not create anything, nor do they cause anything to cease or remain. Whatever is unborn, unceasing, and nonabiding is unconditioned. Such monks, therefore, cultivate the unconditioned nature, which is also the truth of the noble ones. Divine being, this is how monks are without special pride.”
1.120「而且，天神啊，比丘們也是這樣的：他們既不理解苦，也不排斥苦的起源，也不證實滅，也不修習道，但是通過認知苦是不生的，他們得以理解聖者的四諦。認知苦是不生的，它就沒有起源。認知苦是不生的，它就沒有滅。認知苦是不生的，也就沒有道。這樣，精進修習的比丘們既不造作任何事，也不使任何事滅去或存留。凡是不生、不滅、無住的，都是無為的。這樣的比丘們，因此修習無為的本性，這也就是聖者的真理。天神啊，這就是比丘們沒有特殊傲慢的方式。」
1.121Then, the evil Māra, suffering and unhappy, burst into tears and sobbed, “Wherever this Dharma teaching is delivered, the māras will stand no chance. Those who retain this teaching will prevent any actions of Māra from affecting them.” Having said that, the evil Māra felt sad and unhappy. Dejected, he disappeared at that very moment.
1.121然後，邪惡的魔王非常痛苦不快，突然哭了起來並嗚咽著說：「凡是宣說這個法教的地方，魔王都沒有機會。那些保持這個教法的人將能夠阻止魔王的任何行為對他們產生影響。」說完這些話後，邪惡的魔王感到悲傷和不快。沮喪之餘，他在那一刻就消失了。
1.122The god Great Light now addressed youthful Mañjuśrī: “Mañjuśrī, as I have understood what you have taught, any monk who hears this profound way of being free of special pride and rejects it will no longer be a monk or ordained. The teacher of such householders, who are frightened by this supremely profound way of being free of special pride, is not the Thus-Gone One. [F.257.b] Any monk, nun, upāsaka, or upāsikā who hears this supremely profound way of being free of special pride without being afraid, terrified, or frightened, but rather trusts it, should be recognized as liberated.”
1.122大光天神現在對少年文殊菩薩說道：「文殊菩薩，按照我所理解的你的教導，任何比丘聽聞這個深遠的無有特殊慢的方式而拒絕它，他就不再是比丘或受戒者了。那些被這個極其深遠的無有特殊慢的方式所恐懼的在家人的老師，不是如來。任何比丘、比丘尼、優婆塞或優婆夷聽聞這個極其深遠的無有特殊慢的方式，既不害怕、不恐懼、不驚嚇，反而信受它，應該被認可為已得解脫。」
1.123Then the Blessed One addressed the god Great Light: “Divine being, that is correct. It is as you said. Those monks, nuns, upāsakas, and upāsikās who hear this supremely profound way of being free of special pride without being afraid, terrified, or frightened, but rather trust it, should be recognized as liberated. Why is that? It is because by accepting this teaching, I prophesy that those bodhisattvas will attain unexcelled and perfect awakening. Moreover, by accepting this teaching, any hearer or solitary buddha will attain deliverance.”
1.123世尊便對大光天神說道：「天神，你說得對。那些比丘、比丘尼、優婆塞和優婆夷，聽聞這至高深奧的無我慢之道，不因害怕、恐懼或驚嚇而退縮，反而相信它的人，應當被認定為已得解脫。這是為什麼呢？因為接受這一法教，我預言那些菩薩將證得無上正等覺。而且，接受這一法教的任何聲聞或獨覺都將證得解脫。」
1.124The god Great Light asked, “Blessed One, what is the name of this Dharma teaching? How should it be known?”
1.124大光天神問道：「世尊，這個法教的名稱是什麼？應該如何認識它？」
The Blessed One replied, “Divine being, you should know this teaching as The Chapter on Mañjuśrī’s Magical Display. It should also be known as The Chapter on Taming Māra.”
世尊回答說：「天神，你應當知道這個法教名為《文殊菩薩的魔法顯現章》。它也應當被稱為《調伏魔章》。」
1.125After the Blessed One had given these teachings, youthful Mañjuśrī, the god Great Light, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s words.
1.125世尊說完這些法教後，年輕的文殊菩薩、大光天神、整個集會，以及包括天神、人類、阿修羅和乾闥婆在內的世間眾生都歡喜踴躍，讚歎世尊的言教。
1.126This concludes the Noble Great Vehicle Sūtra “The Chapter on Mañjuśrī’s Magical Display.”
1.126（結尾）