佛說魔逆經
西晉三藏竺法護譯
聞如是：
I have heard it thus:
一時佛在舍衛國祇樹給孤獨園，與大比丘眾俱千二百五十，摩訶菩薩不可計，及欲行天、諸色行天、淨居天人。彼時，世尊與無央數眾會眷屬周匝圍繞而說經法。
At that time, the Buddha was in the Jeta Grove of Anathapindika's Park in the city of Shravasti, together with a great assembly of 1,250 bhikkhus, countless great bodhisattvas, and the gods of the desire realm, the gods of the form realm, and the pure abode deities. At that moment, the World-Honored One, surrounded by an immeasurable gathering of attendants, was expounding the Dharma.
有一天子，名曰大光，在於座中，翼從文殊師利而侍衛焉。於是大光白文殊師利：「所可謂言諸菩薩眾有魔事者，何謂魔事？」
One day, a celestial being named Great Light, seated among the assembly, attended upon Manjushri as his guardian. Then Great Light addressed Manjushri, saying: "When it is said that bodhisattvas face demonic obstacles, what exactly are these demonic obstacles?"
文殊答曰：「有所興業而有所作則為魔事。若使志願有所受取而有所奪則為魔事。假令所欲思想諸著、識念求望，則為魔事。
Manjushri replied: "To undertake any enterprise with a deliberate purpose is the work of Mara. To harbor any intention, to grasp or to seize, is the work of Mara. If there is any thought, any craving, any attachment, any mental fixation, or any seeking—this is the work of Mara."
「復次，仁者！倚著菩薩志欲至道則為魔事。心倚布施、持戒、忍辱、精進、一心而依智慧則為魔事。識念布施、妄想持戒、受於忍辱、放逸精進、及倚禪定、專惟智慧則為魔事。
Furthermore, noble one, if one clings to the aspiration for enlightenment, that becomes an obstacle. If the mind clings to generosity, morality, patience, diligence, concentration, or even wisdom, that becomes an obstacle. If one is attached to thoughts of generosity, fixated on ideas of morality, holds onto endurance, becomes lax in diligence, relies on meditation, or becomes narrowly focused on wisdom, that becomes an obstacle.
「復次，仁者！心樂閑居、行得於觀則為魔事。若使想念止足獨處、節限名德則為魔事。若行空無，依無相、願，修無放逸，住於如來所說言教則為魔事。假使仁者思想、識念有所受取，志在所應見聞念知、分別經典，皆為魔事。」
Moreover, noble one, if your mind delights in solitude and your practice becomes focused on contemplation, that is the work of Mara. If you become attached to thoughts of contentment, dwelling alone, and limiting your virtues and reputation, that is the work of Mara. If you practice emptiness, rely on the formless, aspire to effortlessness, and abide by the teachings spoken by the Tathagata, yet do so with attachment, that is the work of Mara. Even if you, noble one, engage in thinking, reflection, grasping, or directing your attention to what should be seen, heard, remembered, or understood, or analyzing the scriptures—all these are the work of Mara.
大光問文殊曰：「其魔事者為住何所？」
Daguang asked Manjushri, "Where do these demonic influences reside?"
文殊答曰：「住於精進。」
Manjushri replied, "Through diligent practice."
又問：「以何等故住於精進？」
He then asked, "Why is it necessary to abide in diligence?"
文殊答曰：「其精進者，乃為諸魔求其便耳；若懈怠者，彼魔波旬當奈之何！」
Manjushri replied, "It is the diligent one whom the demons seek to exploit. As for the lazy, what can the demon king Mara do to them?"
又問：「何謂菩薩精進而不應者？」
Again, the question was asked: "What is meant by a bodhisattva's diligence that is not appropriate?"
文殊答曰：「假使計言『我身精進』，則為不應。所以者何？己身精進，計有所應，則依倚世。仁者！欲知為精進者，等遵所修此之謂也。以等精進則曰平等無所應進，已無所應則無放逸。假使仁者眼無所進，不行於色，是則名曰平等精進；耳無所進不行音聲，鼻無所進不行眾香，舌無所進不行眾味，身無所進不行細滑，意無所進不行諸法，是則名曰平等精進。
Manjushri replied, "If one thinks, 'I am diligent,' that is not appropriate. Why? Because to consider oneself as diligently striving implies attachment to worldly existence. Friend, understand that true diligence means practicing equally. With equal diligence, there is no striving for anything, and when there is nothing to strive for, there is no negligence. If your eye does not strive and does not pursue forms, this is called equal diligence. If your ear does not strive and does not pursue sounds, your nose does not strive and does not pursue scents, your tongue does not strive and does not pursue tastes, your body does not strive and does not pursue tactile sensations, and your mind does not strive and does not pursue mental phenomena—this is called equal diligence."
「復次，仁者！假使不行一切塵勞，而以斷除眾生愛欲垢穢，是則名曰菩薩所行平等精進。若於三界而無所行，救濟三界倚著眾生諸惱之患，是為菩薩平等精進。行於布施無所想念，修以四恩攝諸慳貪；行於禁戒而無想念，攝諸犯惡眾生之類；行於忍辱而無所想，攝諸瞋恚人民之眾；行於精進無所想念，攝諸懈怠；行於禪定無所想念，攝諸亂意；行於智慧無所想念，攝諸惡智。是為菩薩平等精進。」
Furthermore, noble one! If one does not engage in worldly toils, yet eradicates the defilements of desire and attachment in sentient beings, this is called the Bodhisattva's practice of equal diligence.
If one does not act within the three realms, yet rescues beings within the three realms who are afflicted by clinging and suffering, this is the Bodhisattva's equal diligence.
Practicing generosity without attachment, one embraces the miserly through the four boundless qualities.
Practicing discipline without attachment, one embraces those who commit wrongdoings.
Practicing patience without attachment, one embraces those filled with anger.
Practicing diligence without attachment, one embraces the lazy.
Practicing meditation without attachment, one embraces the distracted.
Practicing wisdom without attachment, one embraces wrong understanding.
This is the Bodhisattva's equal diligence.
文殊師利復謂大光：「其有曉了空無慧行，不想空無是為思念；精進行空遊於諸見，悉察諸見而無所見，觀諸邪見不離空無，是為行空。所謂空者，諸見則空。以空之故，故曰空空。由是空空，故曰為空。因是空故，諸法皆空。假使曉了此慧明者而不自大，是謂菩薩平等精進。
Manjushri then addressed Daguang further, saying: "One who truly understands the emptiness and non-existence of wisdom-practices, yet does not fixate on emptiness and non-existence—this is true contemplation. Diligently practicing emptiness while moving among all views, examining all views yet seeing nothing, observing all wrong views without departing from emptiness—this is practicing emptiness. What is called 'emptiness' means that all views are empty. Because of this emptiness, it is called 'emptiness of emptiness.' Through this emptiness of emptiness, it is called 'being empty.' Due to this emptiness, all dharmas are empty. If one who comprehends this wisdom-light does not become arrogant, this is what is called the bodhisattva's equal and diligent practice."
「復次，天子！修行於此無所想著，不念無想，皆與一切眾念俱遊。不捨眾念，不有所念；所念無想，不想所念，等於諸想及一切念。若能曉了一切想念，設於此慧不以知慧而憍慢者，無所逸樂，是為菩薩精進之行。」
Moreover, heavenly being, one who practices this way does not cling to any notion of non-thought, nor does one dwell on the absence of thought. They move freely among all thoughts, yet do not abandon them, nor do they fixate on any particular thought. They do not conceive of thoughts as non-thought, nor do they attach to thoughts as something to be grasped. They remain equanimous toward all thoughts and every mental formation. If one can fully comprehend all thoughts and mental formations, yet does not become arrogant or complacent in this understanding, and does not indulge in idle pleasures—this is the diligent practice of a bodhisattva.
文殊師利復謂大光：「其行無願隨心所生，有所志慕心無所著，不行所願其趣所生，已離諸見及眾駛水，捨於二事，不計有身亦無吾我，而等除去，終始生沒。其有能行如是精進，是為菩薩平等精進。」
Manjushri further addressed Great Light: "One whose practice is without fixed aspirations, yet whose mind gives rise to them as it will; who has lofty aims yet clings to nothing; who does not pursue desires yet moves toward birth; who has already abandoned all views and the torrents of afflictions; who discards dualities, neither grasping at a body nor holding to a self—thus equally removing all, from beginning to end, from birth to cessation. Whoever can practice such diligence—this is the Bodhisattva's balanced diligence."
文殊師利復謂大光：「菩薩修業常以平等，其於智慧聖明之達無所修行；曉了善權，將攝一切眾德之本。分別慧者，無我、無人、無壽、無命；則以善權精進開化一切眾生。聖明達者，於一切法無應不應，無淨不淨；曉善權者，精進攝於一切正法。進智慧者，悉了於一切，不壞法界；了善權者，供養奉事無央數佛。達智慧者，進聖無為；曉善權者，宣暢一切文字之教種種別異。智慧聖者，修行佛身，了無穿漏；解善權者，三十有二大人之相而自莊嚴。智慧聖者，使諸生死而無所生；解善權者，則為所念常向眾生。智慧聖者，修行於空、無相、無願；曉善權者，頒宣斷除六十二見眾想之著，志有所求。智慧聖者，勸助精進至於六通；解善權者，神通變化多所救濟。智慧聖者，精進不見諸種陰入、眾衰之難；解善權者，執持將護諸種陰入。智慧聖者，遵修泥洹本性清淨；解善權者，為諸眾生開化導示無上正真所當修行。智慧聖者，謂得慧眼，所覩無極；解善權者，逮致天眼，化諸著者。智慧聖者，不得諸法所行精進；解善權者，敷演文字而講說法。智慧聖者，分別諸法義之所趣；解善權者，宣暢如應辯才之慧。智慧聖者，曉了諸根各各別異、心念不同；解善權者，究盡眾人如應說法。智慧聖者，識達八萬四千諸行；解善權者，能為一切頒宣、指示八萬四千諸品法藏。是為菩薩平等之業精進行也。」
Manjushri further addressed Great Light: "A bodhisattva's practice is always grounded in equality. As for the wisdom of sagely insight, there is nothing to cultivate; understanding skillful means, they gather the root of all virtues. Discriminating wisdom perceives no self, no person, no lifespan, no life; yet through skillful means and diligent effort, they guide and transform all beings. Sagely insight, regarding all phenomena, recognizes neither what should be nor what should not be, neither purity nor impurity; understanding skillful means, they diligently embrace all true teachings. Advancing in wisdom, they fully comprehend all things without destroying the Dharma realm; understanding skillful means, they serve and make offerings to countless buddhas. Attaining wisdom, they advance into the sagely unconditioned; understanding skillful means, they expound all kinds of diverse teachings and written instructions. The sagely wisdom cultivates the buddha-body, perfectly without flaw; understanding skillful means, they adorn themselves with the thirty-two marks of a great being. Sagely wisdom causes all birth and death to be unborn; understanding skillful means, they constantly direct their thoughts toward beings. Sagely wisdom practices emptiness, signlessness, and wishlessness; understanding skillful means, they proclaim the cutting off of the sixty-two views and attachments to various notions, with a determined purpose. Sagely wisdom encourages diligent progress toward the six superknowledges; understanding skillful means, they employ spiritual powers and transformations to provide extensive relief. Sagely wisdom diligently sees no aggregates, sense-fields, or manifold afflictions as difficulties; understanding skillful means, they uphold and protect all aggregates and sense-fields. Sagely wisdom follows the practice of nirvana, inherently pure; understanding skillful means, they open, guide, and show beings the unsurpassed, true path that should be practiced. Sagely wisdom is said to attain the eye of wisdom, seeing boundlessly; understanding skillful means, they achieve the divine eye, transforming those who are attached. Sagely wisdom does not grasp any phenomena in their diligent practice; understanding skillful means, they expound written words and teach the Dharma. Sagely wisdom discriminates the meaning and direction of all phenomena; understanding skillful means, they proclaim appropriate eloquence and discernment. Sagely wisdom understands the various distinct faculties and differing mental inclinations; understanding skillful means, they thoroughly discern how to teach each person appropriately. Sagely wisdom recognizes and penetrates the eighty-four thousand activities; understanding skillful means, they are able to proclaim and point out the eighty-four thousand categories of the Dharma treasury for all. This is the bodhisattva's practice of equality and diligent progress."
文殊師利分別說此平等精進示眾會時，八千天子尋發無上正真道意，五百天子逮得無所從生法忍。
When Manjushri explained this teaching of equal diligence to the assembly, eight thousand heavenly beings immediately resolved to attain supreme, perfect enlightenment, and five hundred heavenly beings attained the patient acceptance of the unborn nature of all phenomena.
世尊即讚文殊師利曰：「善哉，善哉！仁快說此諸菩薩眾平等之行！」
The World-Honored One then praised Manjushri, saying: "Excellent, excellent! You have eloquently spoken of the equal practice of these bodhisattvas!"
於是大光白文殊曰：「如來讚仁，寧踊躍乎？」
Then, the Great Light asked Manjushri, "When the Tathagata praises you, do you feel joy?"
文殊答曰：「卿意云何？假使化人讚於化者，又其化者寧踊躍乎？」
Manjushri replied, "What do you think? If an illusion praises its own creator, does the creator rejoice?"
答曰：「不也！其化人者無所係著亦無所受。」
He replied, "No, the one who transforms others is not attached to anything and does not receive anything."
報曰：「如是！一切諸法自然之相悉如幻化，如來之相亦復如此。吾當何因而踊躍乎？譬如呼響，於善惡聲無所是在，亦無所受；一切諸法亦復如是，猶如呼響本悉清淨。如來、文殊其淨亦如吾，當何因而踊躍乎！」
大光又問：「何故如來讚於仁者？」
Great Light then asked, "Why did the Tathagata praise you?"
文殊答曰：「其有頒宣無所立慧，乃為如來所見嗟歎；於諸言說不懷憂慼，亦無增減，於諸眾生無眾生想，於一切法無諸法想。若志泥洹，修治生死，曉了魔事，解佛道業；以於魔事覺了真諦，分別佛法及與魔事；不畏魔事，不依佛法。如是行者，則為如來之所嗟歎。」
Manjushri replied: "Those who proclaim wisdom without attachment are praised by the Tathagata. They are not troubled by words, nor do they add or subtract from them. They see no fixed notion of beings among beings, and no fixed notion of phenomena among all phenomena. They aspire to Nirvana yet cultivate within the cycle of life and death. They understand the workings of Mara and comprehend the path of Buddhahood. By recognizing Mara’s activities, they discern the true Dharma and distinguish between the Buddha’s teaching and Mara’s deceptions. They neither fear Mara’s tricks nor cling to the Buddha’s Dharma. Such practitioners are truly praised by the Tathagata."
又問文殊：「仁為奉行如此法乎？所以如來而嗟歎之！」
Manjushri was asked again: "Do you personally practice this Dharma? That is why the Tathagata praises you so!"
答曰：「其平等者終無偏黨。」
The answer was: "True equality shows no favoritism whatsoever."
又問：「其平等者不與偏乎？」
He then asked, "If all things are equal, does that not mean there is no distinction between right and wrong?"
答曰：「所謂平等，等於諸逆，亦等吾我；等諸四大，亦等住見；吾所等者亦復若茲。如諸種等、四顛倒等，吾等亦如。如等不順反戾之事及欲所得，吾等亦如；如等生死，等及與本際；如等行原，等生死本及泥洹本。以用泥洹本等等之故，因此故曰本際平等。如本際等，故吾我等；已等吾我，亦等無明恩愛之本；如等無明恩愛之本，亦等明徹解脫之本。若以平等明脫之本，亦等貪婬、瞋恚、愚癡；以等三垢，亦復等於空、無相、願；已等三脫，亦等有為之本；以等有為本，亦等無為本；以等於無為之本，文殊所等其亦若茲。是故大光！以此平等，諸法皆等。其以說者今所頒宣，方當演說而見嗟歎，一切此法皆悉平等，猶如虛空。虛空正等而無偏黨，虛空無數亦無所為。若有趣斯方欲習入，是故如來讚歎于彼。」
He replied: "What is called equality means being equal to all adversities, and also equal to self and others; equal to the four elements, and equal to established views; what I equalize is also like this. Just as all seeds are equal, and the four perverted views are equal, so too am I equal. Just as I equalize all contrary and rebellious matters as well as desires and their objects, so too am I equal. Just as I equalize birth and death, equalizing them with the fundamental origin; just as I equalize the source of actions, equalizing the root of birth and death with the root of Nirvana. Because I use the root of Nirvana to equalize them, therefore it is said the fundamental origin is equal. As the fundamental origin is equal, so too are self and others equal; having equalized self and others, I also equalize the roots of ignorance and attachment; just as I equalize the roots of ignorance and attachment, I also equalize the roots of clarity and liberation. If with equality I equalize the roots of clarity and liberation, I also equalize greed, anger, and delusion; having equalized the three defilements, I also equalize emptiness, signlessness, and wishlessness; having equalized the three liberations, I also equalize the root of conditioned existence; having equalized the root of the conditioned, I also equalize the root of the unconditioned; having equalized the root of the unconditioned, what Manjushri equalizes is also like this. Therefore, Great Light! Through this equality, all dharmas are equal. What is spoken now and proclaimed, what will be expounded and praised—all these teachings are entirely equal, like empty space. Empty space is truly equal without partiality; empty space has no number and does nothing. If there are those who aspire to this and wish to enter into it, therefore the Tathagata praises them."
大光又問：「寧可宣暢善哉之法、無善哉法乎？」
Da Guang asked further, "Is it possible to proclaim a teaching that is truly good, or is there no such teaching that is truly good?"
文殊答曰：「菩薩善哉從志願出；諛諂無質，所行放逸，為不善哉。用眾生故，不捨大哀，故曰善哉；若不懷仁，念害眾生，則非善哉。若能愍傷一切眾生，乃為善哉；瞋恚懷結，離于忍辱，為不善哉。若不醉亂又隨律教，已有罪過自首歸誠而不藏匿，則為善哉；隱蔽殃釁而不發露，則非善哉。自見身惡能改除者，則為善哉；假使志求他人瑕闕，則非善哉。若行返復而知恩好，心不懷害，孝順行仁，則為善哉；無有返復，心常懷害，欲危返復，不奉孝順，不知報恩，則非善哉。聞佛道教尋能遵修，乃為善哉；若聞經典不肯敬順，則非善哉。奉行禁戒，未曾缺漏，乃為善哉；若受於戒，失不順從，則非善哉。常處閑靜，其心寂寞，乃為善哉；設慕憒閙、自放恣者，則非善哉。在於閑居，捨身壽命而不戀恨，乃為善哉；假使貪愛己身壽命，則非善哉。修四賢聖，止足知節，乃為善哉；不知進退，多所志求，慕樂惡事，則非善哉。為人羸劣、能忍辱者，乃為善哉；若以害心向於眾人，則非善哉。諸所欲度能自節限，則為善哉；為人舒緩，不能謹勅，則非善哉。所可歸命未曾忘捨，乃為善哉；本有所歸遺棄不念，則非善哉。曉了威儀禮節之正，所行至誠，所作如言，心口相應，乃為善哉；欺詐迷惑一切世間，則非善哉。將護正法不違雅典，乃為善哉；誹謗經道，違失正理，則非善哉。假使所聞不謗經典，雖不師受，頒宣道教無所希冀，乃為善哉；愛惜經法自稱為師，若說經法常懷妄想，則非善哉。執權方便開化眾生，乃為善哉；不護眾生，無權方便，不行四恩，則非善哉。若能遵修六度無極、慇勤慕求，乃為善哉；若復棄捐六度無極，則非善哉。造行慧業，自致聖道，乃為善哉；貢高自恣，為憍慢業，則非善哉。行牢強慈，愍傷眾生，乃為善哉；趣爾行慈，所愍不弘，則非善哉。奉行十善，不違大猷，乃為善哉；翫習自恣，行十惡事，則非善哉。若能棄捐一切眾惡，乃為善哉；順從諸惡非法之事，則非善哉。
Manjushri replied: "A bodhisattva's 'goodness' arises from their vow and aspiration. Flattery and deceit have no substance; acting carelessly is not good. Because of sentient beings, they do not abandon great compassion—this is called goodness. If they harbor no benevolence and think of harming beings, that is not goodness. If they can pity and grieve for all beings, that is goodness. Harboring anger and resentment, abandoning patience—that is not goodness. If they are not intoxicated or confused, and follow the precepts and teachings, and if they have faults, they confess them sincerely without hiding them—that is goodness. Concealing transgressions and not revealing them—that is not goodness. Seeing their own faults and being able to correct and remove them—that is goodness. If they instead seek out the flaws of others—that is not goodness. If they practice reciprocity, know gratitude, harbor no ill will, act with filial piety and benevolence—that is goodness. Having no sense of reciprocity, constantly harboring harmful thoughts, wishing to harm those who have been good to them, not practicing filial piety, not knowing how to repay kindness—that is not goodness. Hearing the Buddha's teachings and promptly following and cultivating them—that is goodness. If they hear the scriptures but refuse to respect and comply—that is not goodness. Upholding the precepts without ever being deficient or lacking—that is goodness. If they receive the precepts but lose them or do not comply—that is not goodness. Dwelling constantly in quietude, with a mind of solitude—that is goodness. If they crave bustle and noise and indulge themselves—that is not goodness. In seclusion, relinquishing body and life without attachment or regret—that is goodness. If they are greedy and attached to their own body and life—that is not goodness. Cultivating the four noble qualities, knowing contentment and moderation—that is goodness. Not knowing when to advance or withdraw, having many desires, delighting in bad deeds—that is not goodness. Being weak and humble yet able to endure insult—that is goodness. If they harbor harmful intentions toward others—that is not goodness. Knowing how to limit their desires—that is goodness. Being lax and unable to be diligent and disciplined—that is not goodness. Never forgetting or abandoning that to which they have devoted themselves—that is goodness. Abandoning and not remembering what they were once devoted to—that is not goodness. Understanding proper conduct and etiquette, acting with sincerity, making words and actions correspond, having heart and speech in harmony—that is goodness. Deceiving and deluding the whole world—that is not goodness. Protecting the true Dharma without violating its noble principles—that is goodness. Slandering the sutras and teachings, violating true principles—that is not goodness. If what they hear does not slander the scriptures, and even without formal instruction, they proclaim the teachings without seeking anything for themselves—that is goodness. Hoarding the Dharma, calling themselves a teacher, or when expounding the Dharma, always harboring deluded thoughts—that is not goodness. Skillfully employing expedient means to guide sentient beings—that is goodness. Not protecting beings, lacking skillful means, not practicing the four virtues of kindness—that is not goodness. If they can diligently cultivate the Six Perfections and earnestly seek them—that is goodness. If they abandon the Six Perfections—that is not goodness. Engaging in wise actions that lead to the holy path—that is goodness. Being arrogant and self-indulgent, engaging in prideful actions—that is not goodness. Practicing steadfast compassion, pitying and grieving for sentient beings—that is goodness. Practicing shallow compassion, with limited pity—that is not goodness. Upholding the ten wholesome deeds, not violating the great path—that is goodness. Indulging in self-gratification, practicing the ten unwholesome deeds—that is not goodness. If they can abandon all evil—that is goodness. Following evil and unrighteous deeds—that is not goodness.
「大光！欲知出家顛倒不順行者，則非善哉；好樂空、無相、無願，具足成就，乃為善哉。強上高床師子之座，而演雜句世間之談，隨俗同塵，則非善哉；若得菩薩篋藏之典修習遵行，昇師子座，頒演道教，乃為善哉。毀於禁戒，受信施食，則非善哉；奉順戒法清淨鮮潔，應服一切供養之利，乃為善哉。貢高自大，憎妬經法，則非善哉；謙下恭順，不懷慢恣，嗟歎人德，乃為善哉。嫉妬菩薩，憎其高行，則非善哉；見諸菩薩敬之如佛，乃為善哉。是為大光！如佛所說，其行法者則為非遠，不至大慧，皆非善哉；其有順從如來教者乃為善哉。」
Great Light! To understand what it means for a renunciant to be misguided and act contrary to the path—this is not wholesome. To delight in emptiness, signlessness, and wishlessness, and to fully accomplish them—this is wholesome.
To forcefully ascend the high seat of the lion's throne and expound on worldly, mixed-up words, conforming to vulgar customs and blending with the dust—this is not wholesome. To obtain the treasury of the bodhisattva's scriptures, study and follow them, ascend the lion's throne, and proclaim the true Dharma—this is wholesome.
To violate the precepts yet accept offerings of food from the faithful—this is not wholesome. To uphold the precepts purely and cleanly, and to rightly receive all offerings of support—this is wholesome.
To be arrogant and conceited, despising and envying the Dharma—this is not wholesome. To be humble, respectful, and compliant, free from pride and indulgence, and to praise the virtues of others—this is wholesome.
To be jealous of bodhisattvas and resent their lofty conduct—this is not wholesome. To see all bodhisattvas and revere them as Buddhas—this is wholesome.
Thus, Great Light! As the Buddha has taught: those whose practice is contrary to the Dharma are far from it; they do not reach great wisdom—all such ways are not wholesome. Those who follow the Tathāgata's teachings—this is wholesome.
大光又問：「以何等故讚法善哉？法在善哉、非善哉乎？」
Da Guang then asked, "If that is the case, why do we praise the Dharma as 'excellent'? Does the Dharma itself fall into the categories of 'excellent' or 'not excellent'?"
文殊答曰：「吾於諸法不行善哉，亦復不行非善哉也。所以者何？一切諸法悉無所合，亦無吾我。」
Manjushri replied: "I do not regard any dharma as 'good,' nor do I regard any as 'not good.' Why is this? Because all dharmas are without combination, and there is no self."
又問文殊：「仁者！不與善法合乎？」
Then he asked Manjushri: "Virtuous one, do you not align with wholesome dharmas?"
文殊答曰：「吾則不與善法俱合，亦復不與惡法共合。所以者何？計極著者謂有為矣，其無著者謂無為矣；計無常者亦是有為，自計有身不了本無。」
Manjushri replied, "I do not align with good dharmas, nor do I align with evil dharmas. Why is this? To cling to extremes is to dwell in the conditioned; to be free from clinging is to abide in the unconditioned. To perceive impermanence is still within the conditioned; to fixate on having a self is to fail to realize its fundamental emptiness."
又問：「文殊師利！仁者至德亦是有為，計有吾我。」
Again, he asked: "Manjushri, your supreme virtue is also conditioned, and it involves notions of self and ego."
文殊答曰：「假使吾計有為，身是我所，則墮恐懼。」
Manjushri replied, "If I were to consider conditioned things as mine, or this body as belonging to me, then I would fall into fear."
又問：「文殊師利！仁者不畏於有為乎？」
Then he asked again, "Manjusri, are you not afraid of the conditioned world?"
報曰：「假使見於有為究竟成就，永存無滅盡者，我乃恐懼。」
The report stated: "If I were to see worldly phenomena as ultimately perfect, eternal, and never ceasing to exist—only then would I be afraid."
又問：「文殊！仁者不見有為之事而成就乎？」
Wen Shu, do you not see how conditioned phenomena arise and take form?
答曰：「吾尚不見無為之事而在成就，況當復覩有為之事而成就也！」
He replied, "I have yet to see the unconditioned realized, much less the conditioned!"
又問：「文殊！仁為有為，若無為乎？」
Again he asked, "Manjushri, are you conditioned or unconditioned?"
答曰：「仁者！吾不有為亦不無為。所以者何？設使有為，則與愚癡凡夫同塵；假使無為，則與聲聞、緣覺同等。」
He replied, "Noble one, I neither engage in action nor dwell in inaction. Why is this? If I were to engage in action, I would be no different from ordinary beings bound by ignorance. If I were to dwell in inaction, I would be no different from the Śrāvakas and Pratyekabuddhas."
又問：「文殊！設使仁者亦不有為，復不無為，今我云何執持此教？」
He then asked, "Manjusri, if you yourself are neither in the realm of conditioned existence nor in the realm of unconditioned non-existence, how then should I grasp and uphold this teaching?"
答曰：「譬如化人之所興為，欲持法者亦當如彼。於天子意所志云何？如來神識為住何所？立在色乎？」
He replied, "It is like the actions of a phantom being. Those who uphold the Dharma should be like that. What do you think, O heavenly one? Where does the Tathāgata's consciousness dwell? Does it reside in form?"
答曰：「非也！」
"No, it is not."
「為復立在痛癢、思想、生死、識乎？」
"Or is it located in sensation, perception, mental formations, or consciousness?"
報曰：「非也！」
"No, it is not!"
又問：「住三界乎？」
He then asked, "Do you dwell within the three realms?"
答曰：「非也！」
"No, it is not!"
「住在有為、若無為乎？」
Do you dwell in the conditioned or the unconditioned?
答曰：「非也！」
"No, it is not!"
又問：「如來神識為何所住？」
Then he asked, "Where does the Buddha's consciousness reside?"
報曰：「文殊！如來神識永無所住。」
The report stated: "Manjusri, the Tathagata's consciousness never abides anywhere."
答曰：「如來神識設無所住，卿當執持如彼所住！」
The Buddha replied, "If the Tathagata's consciousness has no abiding place, how can you grasp it as if it had one?"
又問：「文殊！仁者則為是如來乎？」
Then he asked again, "Manjushri, are you yourself the Tathagata?"
答曰：「天子！其無本者，無來無去無所周旋，吾所由來亦復如是。以是之故吾為如來，所來亦如；如佛所來吾亦如之，以是之故吾為如來。如如來住，吾住亦如；以是之故吾為如來。如來無本，文殊師利亦復無本，故曰無本。以是之故，吾為如來。」
The king replied, "Majesty, that which has no origin does not come, does not go, and has nowhere to move about. My own coming is just like that. For this reason, I am called the Thus-Come One—my coming is thus, just as the Buddha’s coming is thus. Therefore, I am the Thus-Come One. As the Thus-Come One abides, so do I abide. Thus, I am the Thus-Come One. The Thus-Come One has no origin, and Manjushri also has no origin—this is called ‘without origin.’ Therefore, I am the Thus-Come One."
又問：「文殊！其無本者，當從何求？」
"Manjushri, if there is no fundamental source, where should one seek it?"
答曰：「天子！其無本者，當於六十二見中求。」
The king replied, "Your Majesty, that which has no origin can be found among the sixty-two views."
又問：「六十二見當於何求？」
Then came another question: "Where do the sixty-two wrong views arise from?"
答曰：「當於如來解脫中求，不懷瞋法而求之矣！」
He replied, "Seek it within the liberation of the Tathāgata, and seek it with a heart free from resentment."
又問：「如來解脫不懷瞋法，當於何求？」
答曰：「當於眾生志行中求。」
又問：「眾生志行當於何求？」
答曰：「當於如來聖慧中求。」
又問：「如來聖慧當於何求？」
答曰：「當於眾生諸根各異，分別原際而於中求。」
又問：「文殊師利！今者所說吾不能了。其不解者不能分別則當愕然！」
答曰：「如來之慧無能分別。」
又問：「何故？」
答曰：「如來慧者，無所罣礙亦無想念，不可逮得，無有言辭亦無所行，無心、意、識，離於言教，以是之故無能知者，不可分別。」
The Buddha's wisdom is unobstructed and free from thought. It cannot be grasped, has no words or actions, no mind, no thought, no consciousness, and transcends all verbal teachings. Therefore, it cannot be known or distinguished.
又問：「文殊！設如來慧不可分別，諸聲聞眾云何曉了？何因菩薩而得住於不退轉地？」
Then he asked further: "Manjushri, if the wisdom of the Tathagata is beyond conceptual grasp, how can the disciples of the Buddha come to understand it? And by what means do bodhisattvas abide in the stage of non-retrogression?"
答曰：「天子！如來至真善權方便，因時頒宣文字之說。又其慧者無有文字，譬如不從水中而生火矣，鑽木求火及照陽燧乃出火耳！如來若此，威神聖旨道慧無邊，廣分別說本無之慧，無有能知如來聖慧。如來聖慧燒諸愚癡闇昧草木，令不復生。彼則何謂燒諸愚癡闇昧草木？一切分別眾行之心演道品法、六波羅蜜諸度無極。」
又問：「文殊！無有草木不生瑕穢亦無瘡病，云何說之？」
答曰：「所暢說者，無緣起分，所言無毀，無合無散。所頒宣者，不說生死，無泥洹教，無所蠲除亦無所斷，不有造證，無所遵修，無得無歸。此所言者，乃為寂寞堅要之辭。」
天子報曰：「難及，難及，至未曾有！文殊師利！今所說者微妙巍巍，無極之慧超異如是！而魔波旬不來至此，欲廢亂之，行於逆乎？」
適說是語須臾未久，時魔波旬在於虛空，興大雲雨，謦揚大音，其音普聞一切眾會。時眾會者各心念言：「此何等聲流溢乃爾？」
爾時世尊告文殊師利「仁寧見魔所興亂乎？」
答曰：「唯然，天中天！」文殊師利即如其像三昧思惟，令魔波旬自然見縛。尋便墮地，喚呼稱怨，恚恨罵詈：「文殊師利！今當杻械鎖縛我身！」
文殊答曰：「咄，魔波旬！復有繫縛堅固難解，踰過於此今者所被，如卿不覺。何謂堅縛？」
Manjushri replied, "Ah, Māra Pāpīyān! There is a binding far more tenacious and difficult to break than the one you now impose—and you are unaware of it. What is this unyielding bond?"
謂言：「吾我、顛倒、恩愛、諸邪見縛、因緣繫縛。卿常為此枷鎖所縛，不自覺知！」
魔又啟曰：「唯見原赦，使得解脫！」
文殊師利曰：「汝當興造行作佛事，我能令卿從繫得解！」
魔即對曰：「我於佛法無所妨廢亦無所壞，已當何因興作佛事？」
文殊答曰：「波旬！欲知興作佛事修行，乃為菩薩智慧變化。假使如來興作佛事不足為難，魔作佛事斯乃為奇！」
於是文殊師利即如其像三昧思惟，使魔波旬變作佛像——三十二相莊嚴其身，坐師子床，智慧辯才所說如佛——而宣此言：「所欲問者，一切眾生諸所狐疑，自恣所啟，當為發遣！」
時大迦葉問魔波旬：「比丘修行以何為縛？」
At that time, Mahakasyapa asked Mara: "What binds a monk in his practice?"
魔尋答曰：「計我禪定而志寂然，則是有想，無想、品第想空為要，毀眾見想；想於要想，興於眾念御無願想；懷諸所願為泥洹想；而樂無為毀生死想。是為——迦葉！——修行比丘之繫縛也。所以者何？迦葉當知，不當毀壞諸所往見因而行空也。所謂空者，諸見皆空；不當毀念求於無想。所以者何？敢可所念，悉為無想。不當毀願而求無願，其所願者悉亦無願。不當毀生死而求泥洹，曉了生死不可得處則為泥洹。迦葉當知，其行泥洹不起思想，當於眾著令無所起、毀壞滅盡，泥洹本淨無所起生，乃為無為。」
說是語時，五百比丘心逮清淨。時須菩提問諸比丘：「誰為開化諸賢者等？」
五百人曰：「其無所得，不成正覺，開化吾等。」
又問：「云何開化？」
答曰：「不來不去，曉了如是；不起不滅，其慧常住。」
說是語時，二百比丘逮清淨眼。
時須菩提問魔波旬：「何謂比丘為最眾祐？」
魔即對曰：「若無所受亦無畢淨，而從篤信愛樂佛法受飲食饌如須菩提。若有比丘不受不捨——其施與者，觀彼比丘猶如幻化；其受施者，意念如影，無有生者亦無受者——心無所著，無心不起，彼則於世為最眾祐。」
時舍利弗問魔波旬：「何謂三昧而不穢亂？」
波旬答曰：「於三昧盡，如無所盡，悉令都盡。其無生者不令興起，燒盡眾欲本末清淨，悉無所生令不復愚，無所更歷，一切諸法，曉了清淨平等正受，遵修寂滅察諸所更，滅盡三昧而以正受，無觀不觀亦無所見，如是三昧乃無穢亂。」
大目揵連問魔波旬：「何謂比丘心得自在？」
波旬答曰：「假使比丘曉了一切，究暢人心及與諸法悉解脫相，宣說諸法悉解脫相；無所依倚所懷來心，亦無所解亦無所懷；心無色欲，見一切色心無所住；曉了諸法亦無處所，心不可護；曉於諸法亦不可持，心不知心，心者自然則為清淨，諸法亦然自然清淨，法界清淨得不動轉。以他因緣現在目前，備六神通、四神足念而自娛樂，比丘如是心乃自在。」
邠耨文陀尼弗問魔波旬：「何謂比丘說法清淨？」
波旬答曰：「假使比丘見一切法皆度無極，而悉遍見眾心各異，悉無所著。一切所念則無同像，旨分別說，曉了一切音聲、言說、談語、論議如山呼響，觀諸講法亦如幻人，身所識知如水中月。別諸塵勞、思想、眾念所從起立；無受法者亦無捨者，得入三昧。若頒宣法，等獲超度，則以逮知四分別辯才，心無所冀。讚言善哉，不懷狐疑。淨其己心，則能清淨一切人心。曉了本淨鮮潔無垢，解知塵勞悉瑕疵矣。見諸陰魔悉為閑靜，其死魔者住無終始，其天魔者皆除一切倚著之教，一切眾生心淨如是；如是比丘乃為清淨，普見道法演布經典。」
耆年優波離問魔波旬：「何謂比丘奉持法律？」
波旬答曰：「其能曉了一切諸法，悉被開化，識知眾罪本際寂寞，教授猶豫。若見誹謗，不以狐疑亦不懷結；彼於諸法未曾生心而有所御；常能化度諸有逆者，何況小小犯禁戒乎？體解塵勞靡所不別，諸客塵勞不以堅要懷思想也。說眾愛欲無內、無外、不處兩間；曉了塵勞由從無覺，不壞愛欲亦不勸化，至於無欲亦無所起；計於塵欲猶如雲雨，觀於聖慧曉了頒宣，所可說者如風散雲，悉無所住。有塵勞者如水中月，緣想念起，欲現面像由於闇冥，當得智慧以為明照，欲如明鏡見其面像，其色如鬼、羅剎之形；其順念者觀無所見，求捨塵欲不益眾穢，則以空慧、無相、無願、無所越度；其有曉了愛欲如是，設復有著於愛欲者，則於眾生不興慈哀；眾生無我而無有身，亦不望想於諸吾我，如是觀者審諦持律。」
其尊弟子五百人等，各各自問己身所知，時魔波旬各各分別而發遣之。於是諸天眾中有一天子，名曰須深，問魔波旬：「文殊師利屬者講說諸魔事業，仁豈堪任重復義理，何謂菩薩之魔事？」
時魔答曰：「天子當知，菩薩魔事則有二十。何謂二十？恐畏生死欲得解脫，遵修翫習於佛正法，稽首歸命而有望想，則為魔事業(一)。觀於空無而察眾生，則為魔業(二)。觀於無為而厭有為善德之本，則為魔業(三)。禪定正受不求一心，而已退轉，則為魔業(四)。若頒宣法，不為聽者興發大哀，則為魔業(五)。求諸禁戒有德眾祐，瞋恨毀戒，則為魔業(六)。暢演聲聞緣一覺事，諮問大乘不別巨細，則為魔業(七)。啟受深說憎道雜言，則為魔業(八)。求度無極自號菩薩，則為魔業(九)。諮嗟寂滅澹怕之事，所化眾生無權方便，則為魔業(十)。積眾德本不親道心，則為魔業(十一)。慇勤遵修寂觀之事，所觀察者見有眾生，則為魔業(十二)。求盡塵欲使無有餘，度生死岸惡畏愛欲，則為魔業(十三)。修行智慧，常樂猗求依於大哀，則為魔業(十四)。無權方便而已皆見一切德本，則為魔業(十五)。不進志求菩薩篋藏，慕於世俗方類之言，以此為務，則為魔業(十六)。各各分部博聞師教，而有去就，則為魔業(十七)。設使得為富樂饒財、豪貴大威而貪著之，不奉博聞，則為魔業(十八)。設為尊豪、君子、長者、釋、梵之位，不習大法，則為魔業(十九)。不與菩薩、法師相從，藉受所聞，反與聲聞、緣覺相習，樂共談言；不欲聞法、自恣放逸、所遊搪揬，則為魔業(二十)。是為二十菩薩魔事。」
於時世尊讚魔波旬：「善哉，善哉！快說於斯菩薩魔事！假使有人論此法事，聽省奉行不從魔教，其人則逮佛大道法，講說經典，獲致二十事。何謂二十？大慈(一)，大哀(二)，不厭生死(三)，常見善友(四)，所生之處輒遭佛世(五)，得有啟受諸度無極(六)，以諸菩薩用為眷屬(七)，逮得總持(八)，具足辯才(九)，五通之慧(十)，所未遇法而得聞之(十一)，世世所生常懷道心(十二)，當得出家而為沙門(十三)，致閑不懅(十四)，究竟博聞(十五)，善權智慧(十六)，開化眾生導以四恩(十七)，將護正法(十八)，常行質直而無諛諂(十九)，一切所珍而不愛悋、不懷害心向於眾生(二十)。是為二十，逮得經典，至佛大道。」
於是須深天子問魔波旬：「快哉，善利！乃為如來之所嗟歎！」
時魔報曰：「吾身不用快哉、善利！譬如男子鬼神著之，當可所說，計實不是其人所語，鬼神所言也。如是仁者！今吾所說，文殊師利之所發動，不當宣傳言是我說！」
天子問曰：「今仁變成為佛身形，不以歡乎？又復相好莊嚴其身，坐師子床講說經法，不以樂耶？」
魔復報曰：「卿等見我相好嚴身，我還自覩枷鎖繫縛。」
天子告曰：「波旬！自歸悔過，伏罪文殊師利。文殊師利威神原赦波旬！」
波旬答曰：「不當首悔學於大乘菩薩大士。所以者何？行菩薩者，不見缺漏瑕穢之界；興瞋恚者設懷怨恨，乃當對悔稽首自歸。」
天子又問：「菩薩忍辱為何等類？」
其魔報曰：「菩薩忍辱有十二事。何謂十二？志性忍辱而無瑕疵(一)；其意忍辱，心不懷害(二)；忍辱無諂，不欺眾生(三)；忍辱愍窮哀傷一切貧於智慧、不及道者(四)；修忍辱事，所行如言則不退轉(五)；其空忍者離於一切猶豫邪見(六)；專惟法忍，導御諸法(七)；深妙忍者不計吾我(八)；柔順法忍而從歸趣眾賢聖慧(九)；真諦忍者不亂緣起(十)；不錯亂忍，順從一切眾生之心(十一)；意不起忍，因便逮得無所從生法忍(十二)。是為菩薩十二事忍。」
於是須深天子問魔波旬：「卿若尋說此二十事至十二忍，寧踊躍乎？」
答曰：「歡喜！」
須深即啟文殊師利：「仁者！原赦魔波旬罪！」
文殊問魔：「誰為繫汝？」
報曰：「不知誰為縛我？」
答曰：「波旬！卿不被縛，自想為縛；一切愚癡凡夫之士其亦若茲！心本悉淨，無所思念，志在想著——不知無常，計有常想；苦為樂想；無身計身；不淨淨想；無色色想；無痛癢、思想、生死識而想五陰。如今波旬惡畏繫縛，何因得脫？」
又曰：「今我不復得解脫乎？」
答曰：「如是——波旬！——已得脫者不復更脫。何因得脫？由緣從於虛偽之想而致繫縛，蠲除此穢名曰解脫。」
於是文殊師利捨所建立，威神感動，令魔波旬即復如故。
時大迦葉謂魔波旬：「波旬以為興作佛事！」
其魔答曰：「文殊師利境界所感，不當觀之是我所為！」
須深天子問文殊曰：「其佛事者當於何求？」
答曰：「當於眾生愛欲之中求於佛事。」
又問文殊：「何故說此？」
答曰：「以於眾生塵勞之故，受於愛欲。設無愛欲不興佛事，譬如無疾則不用醫。如是行者，假使眾生無有愛欲則不用佛。」
又問：「以何所生，佛興於世？」
答曰：「起生、老、病、終沒之患，故佛興出。所以者何？三界有是生、老、病、死，故佛現世。」
又問文殊：「如來得道興顯何法？滅除何所？」
答曰天子：「如來得道，法無所起亦無所滅。所以者何？佛興出世則無所生，亦無所失。所可謂言佛興出者，假有此辭隨俗現身，自然本淨，則云平等無所生者。」
又問文殊：「何謂菩薩建立志性？」
答曰：「於一切法無所得者，不墮諸見、六十二疑繫縛羅網。」
又問：「何謂本淨？」
答曰：「於內外法無所著。」
又問：「何謂菩薩為布施主？」
答曰：「捨身塵勞，不捨一切眾生愛欲。」
又問：「何謂禁戒具足？」
答曰：「分別曉了寂然之界，蠲除一切眾生諸惡，不捨道心。」
又問：「何謂備悉忍辱？」
答曰：「究盡諸法見一切法，除去眾生結恨、厭穢、瞋恚之難，而不違捨一切智通至德之鎧。」
又問：「何謂究竟精進？」
答曰：「菩薩所因可精進者，悉見諸法，至於無上正真之道，刈除眾生懈怠之穢，遵修精進。」
天子復問：「文殊師利！何謂究竟於禪定已？」
答曰：「見一切法本悉清淨，平等正受。一切眾生，因有所著而興生矣！」
又問：「何謂菩薩成就智慧？」
答曰：「於諸所行不得所行，蠲除一切放逸之事，刈去眾生沈吟邪見，遵修聖達。是為菩薩成就智慧。」
又問：「何謂行慈？」
答曰：「見一切法永悉滅度。」
又問：「何謂為哀？」
答曰：「曉了諸法無有作者，亦無報應。」
又問：「何謂為喜？」
答曰：「若於諸法無所興樂，亦不無行。」
又問：「何謂為護？」
答曰：「於一切法不造二事。」
又問：「何謂菩薩至誠真諦？」
答曰：「分別一切諸法猶如幻化，於諸所生而無所生、悉無所有。」
又問：「何謂大士？」
答曰：「觀諸眾生而無眾生。」
又問：「何謂尊人？」
答曰：「覩一切法不可受持而不恐懼。」
又問文殊：「何謂菩薩被大德鎧？」
答曰：「觀一切法等如虛空，不捨僧那。」
又問：「何謂為仁和乎？」
答曰：「行於大哀，不遠眾生亦不親近，開化塵勞、恩愛之著。」
又問：「何謂所止宿安？」
答曰：「不以身、口及與心念煩嬈他人，不得吾我及與他人。」
又問：「何謂順教？」
答曰：「如所聞法，能奉行者，所言真諦。」
又問：「何謂眾人之所歸伏？」
答曰：「能隨五趣眾生言教，不壞其辭將順己心，因化一切無所違失。」
又問：「何謂具足知恥？」
答曰：「能內自寂，遊行於外，化導眾生。」
又問：「何謂為信？」
答曰：「遊諸罣礙而無所著。」
又問：「何謂菩薩行牢強慈？」
答曰：「順從佛教無所毀壞。」
又問：「何謂反復？」
答曰：「所造德本未曾違失，常樂如應。」
又問：「何謂知節？」
答曰：「志遊一切塵勞之欲，已不樂欲。」
又問：「何謂知足？」
答曰：「慕智慧聖，不樂諸法。」
又問：「何謂滿足？」
答曰：「假使滿足度世智慧，於諸世法無所犯負。」
又問：「何謂分別？」
答曰：「不見一切塵勞之欲，斷除眾生諸垢瑕穢。」
又問：「何謂菩薩而得自在？」
答曰：「見諸所生，身無所成；於慧自在，不從塵欲。」
又問：「何謂博聞？」
答曰：「不應聞者而不聽之。」
又問：「何謂得至靜然？」
答曰：「見諸所作而無所有，亦無所捨；不御諸法亦無所念。」
又問：「何謂住行？」
答曰：「不於空行分別教化，觀察眾生其心所行，不起吾我及他人想。」
又問：「何謂總持備悉辯才？」
答曰：「一切所聞悉能執持；分別眾生根原所歸，於諸音聲而無所著。是為——天子！——菩薩總持逮得辯才。」
於是大光菩薩問文殊師利：「誰當啟受如斯言教？」
文殊答曰：「為善知識所見將護，及往宿世微妙具足善德之本所見養育，乃能曉了此義說耳！」
又問：「何所欣樂？志性如何？」
答曰：「愛樂深奧，志性柔和，不懷自大。」
又問：「何謂比丘不懷自大？」
答曰：「假使比丘不自見身，自然志求專一大乘；了身自然而於自然不貪己身，不住於二。如是比丘不懷自大，求捨無明；無冥、恩愛，不志明脫；明脫自然，曉了無明；因愛癡冥，皆悉無本。是為比丘不懷自大。」
文殊復謂其天子曰：「假使比丘離於貪婬，解欲本際，離欲清淨，解於貪欲；行無本際，離瞋恚本，曉瞋恚本，離於瞋恚，本悉清淨，本末鮮明；離愚癡本，了於愚癡，捨於愚冥，本悉清淨，曉了愚癡無有根原。如是比丘不懷自大。」
文殊師利復謂天子：「假使比丘不了眾苦，不斷於習而不造證，於諸所習不行徑路；曉了眾苦而無所生，入于四諦。設使於苦無所生者則無有習；已無有習則無盡滅；設使於苦無所生者，則於彼人無行徑路。」
爾時魔波旬心懷憂慼，泣淚如雨而說此言：「若此經典所流布處，諸魔波旬不得其便。設有受持，斷絕魔事。」魔說此語則便沒去。
於是大光問文殊師利曰：「如今仁者所可講說，吾等觀察義之所歸。假使有人不懷自大，不復具學出家之福，不畏所行精進之業，若聞此法而懷恐懼，亦不啟受，不以如來為聖師矣！若有比丘、比丘尼、優婆塞、優婆夷聞是法言而歡喜樂，則當觀之得解脫也！」
佛言：「如是！如爾所說，菩薩由此得忍受決，因斯所忍得生聲聞、緣覺之地。」
又問：「唯然，世尊！今此經典當名何等？云何奉行？」
佛言：「名曰『魔逆降化波旬』，當奉持之。」
佛說如是，文殊師利、大光天子、一切眾會——天、龍、鬼神、揵沓惒、阿須輪、世間人——聞經歡喜，作禮而退。
佛說魔逆經一卷
此羔凾《魔逆經》，法護譯者，按《開元錄》是單譯經，而丹鄉二本雖始終無異，宋本與彼文義全別，則必有一是一非，未知孰是真《魔逆經》耶？今撿宋經，全是後念凾中《文殊師利悔過經》耳。宋藏錯亂，名「魔逆經」，重編於此。故今去宋取鄉，為真《魔逆經》焉。後賢若疑今所去經是何等者，請見念函《文殊師利悔過經》，即全是爾。