阿惟越致遮經降魔品第十二
于時無數百千比丘——舍利弗、目犍連、須菩提、阿難律、離越劫賓奴等——從坐起，叉手而立，白世尊言：「吾等今日聖道具足，不違大意，降棄魔怨。備究五逆，得悉五樂；成就邪見，捨離正見。吾等今日已害無數萬千人命，悉成佛道，至無餘界而已滅度。」時世尊默然。
At that time, countless hundreds of thousands of bhikṣus—Śāriputra, Maudgalyāyana, Subhūti, Aniruddha, Revata, Kapphiṇa, and others—rose from their seats, stood with palms joined, and said to the World-Honored One: "Today we have completely fulfilled the holy path, not contrary to the great intention, subduing and abandoning the enemy Māra. We have thoroughly accomplished the five heinous acts, obtained all five pleasures; achieved wrong views, abandoned right views. Today we have already killed countless tens of thousands of lives, all accomplishing the Buddha's path, reaching the realm without remainder and already entered nirvana." The World-Honored One remained silent.
於是，眾中無量百千諸來在會，聞此所言而皆狐疑：「此謂何乎？義所趣耶？」心懷瞑然，如阿羅漢乃興此言，豈況凡夫？住者直立、坐者默坐，不能起立。
Thereupon, countless hundreds of thousands in the assembly who had come to the gathering, hearing these words, all became doubtful: "What does this mean? What is its purpose?" Their minds were bewildered, thinking that even Arhats would speak such words, how much more ordinary people? Those standing remained standing, those seated remained silently seated, unable to rise.
賢者阿難承聖尊旨，悉知無數百千諸眾心之所念，問文殊師利曰：「聞耆年言，會者皆疑。不審所論為何歸趣？又佛世尊默然不言。」
The Venerable Ānanda, receiving the Holy One's intention, knowing what countless hundreds of thousands in the assembly were thinking, asked Mañjuśrī: "Hearing the elders' words, all in the assembly are doubtful. It is unclear what is being discussed and where it leads. Moreover, the Buddha, the World-Honored One, remains silent without speaking."
文殊師利乃曰：「唯仁阿難！此經名曰『不退轉輪菩薩之地』，是耆年等所可講說、諸得不退菩薩大士目覩信耳。」
Mañjuśrī then said: "O benevolent Ānanda! This sutra is called 'The Ground of Bodhisattvas of the Irreversible Wheel'; what these elders speak, only non-regressing great bodhisattvas can see and believe."
阿難又問：「耆年何故說此言耶？世尊默然。此耆年等於無上正真不退轉也？」
Ānanda further asked: "Why do the elders speak these words? The World-Honored One remains silent. Are these elders irreversible in the unsurpassed true enlightenment?"
答曰：「唯然，當成正覺，不復迴還也。」
He answered: "Indeed, they will achieve perfect enlightenment and will not return again."
文殊師利謂賢者阿難：「無黠之行，則曰其母。是諸人者，究盡除害，無善思想，貪著情色。斯則為父，除不善想，遠諸情念，至無著意。釋凡夫法，洗蕩不淨想別聖俗，碎破眾念不壞大法；興如來意以除諸想，於一切法無所從生。是故，耆年講說此語：『吾等今日具足五逆。』所以然者，逆無往反。耆年所言成五樂者，察其五樂皆如夢幻影響野馬。了知此慧，行無缺減，則為五樂。所以者何？無有根本，設無其源，則為盡除。乃應平等，講具聖慧，即逮法忍，此者名曰五樂備足。
Mañjuśrī said to the Venerable Ānanda: "Unwise conduct is called the mother. These people thoroughly eliminate harm, without good thoughts, craving and attaching to sensual forms. This is called the father, removing unwholesome thoughts, distancing from all emotional thoughts, reaching non-attached mind. Releasing ordinary dharmas, washing away impure thoughts that distinguish between holy and mundane, crushing various thoughts without destroying the great Dharma; arousing the Tathāgata's intention to remove all conceptions, with nothing arising from all dharmas. Therefore, the elders speak these words: 'Today we have accomplished the five heinous acts.' Why is this so? Heinous acts have no coming or going. What the elders say about accomplishing the five pleasures means examining those five pleasures as all like dreams, illusions, echoes, and mirages. Understanding this wisdom, practicing without deficiency, thus becomes the five pleasures. Why is this so? Without foundation, if without source, then it is complete elimination. This accords with equality, teaching complete holy wisdom, immediately attaining patient acceptance of Dharma—this is called the complete fulfillment of the five pleasures."
「耆年所說：『吾等今日得離正見、住邪見』者，覩一切法皆處邪見。欺哉諸法詐妄至誠，盡無所有。譬之虛空，非有像貌，虛實去來，悉無歸趣，不可將護。所以者何？其本自然，計此諸法則皆平一。如諸法等，邪見亦然，此比丘輩非等無邪。所以者何？以離諸想致佛聖道，獲眾覺法，飽滿經義而無所得。是故，阿難！是諸比丘悉共說言：『吾等今日具足邪見，釋於正見。』
“What the elders say: 'Today we have departed from right view and abide in wrong view' means seeing all dharmas as dwelling in wrong view. Deceptive indeed are all dharmas, false yet sincere, ultimately non-existent. Like empty space, without form, empty or substantial, coming or going, all without destination, unable to be preserved. Why is this so? Their nature is self-so; calculating all these dharmas, they are all equal. As all dharmas are equal, so too is wrong view; these bhikṣus are not equal without wrongness. Why is this so? By departing from all conceptions they attain the Buddha's holy path, acquiring all awakening dharmas, fully satisfied with the sutra's meaning yet obtaining nothing. Therefore, Ānanda, these bhikṣus all say together: 'Today we have fully accomplished wrong view, releasing right view.'
「此耆年等所謂：『今日吾等害無數百千人命。』說斯語時，不可計無數千萬人神聞之諸法。譬若如幻夢影響野馬，蠲除人想，無有吾我，遠壽命人，超眾德本，發大道意。無所殖種，興修道義，及餘比丘、比丘尼、清信士、清信女，捨我人壽。無身之想，不復頻更終始之患。所以者何？無我人想、不盡想，永盡無餘，逮致究竟，不起法忍。故說此言：『吾等今日害無數百千人命。』
"When these elders say: 'Today we have killed countless hundreds of thousands of lives,' at the time of speaking these words, incalculable tens of millions of people and spirits hear these dharmas. Like illusions, dreams, echoes, reflections, and mirages, eliminating the conception of persons, without I or me, distancing from lifespan and person, transcending all roots of virtue, arousing the great path-mind. Without planting seeds, promoting and cultivating the meaning of the path, and other bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, abandoning self, person, and lifespan. Without the conception of body, no longer repeatedly experiencing the afflictions of beginning and end. Why is this so? Without the conception of I and person, without the conception of exhaustion, forever ending without remainder, attaining the ultimate, the patient acceptance of non-arising dharmas. Therefore speaking these words: 'Today we have killed countless hundreds of thousands of lives.'
「斯諸耆年屬者所云：『今日吾等逮得佛道，致無餘界而滅度』者，開化無量億百千人命，棄眾塵埃令獲聖道。所以者何？皆發無上正真道意。說此語時，悉逮無所從生法忍。以故諮嗟，自讚頌言：『今日我類拔去情欲、成佛道法，無塵勞形，除有餘穢，故謂我輩今獲大道於無餘界而滅度矣。』
"What these elders of this group say: 'Today we have attained the Buddha's path, reaching the realm without remainder and entered nirvana' means transforming countless billions and hundreds of thousands of lives, abandoning all dust and defilements, causing them to attain the holy path. Why is this so? All have aroused the unsurpassed true path-mind. At the time of speaking these words, they all attain the patient acceptance of dharmas that have no arising. Therefore consulting and praising themselves, saying: 'Today our kind has uprooted desires, accomplished the Buddha's path dharma, without a body of worldly toil, removing remaining defilements, therefore we say our group has now attained the great path and entered nirvana in the realm without remainder.'
「是賢者等，以在大乘，不願在天。惟仁阿難！族姓子、族姓女發無上正真道意以起俗事，其心清淨，不為俗法之所繫縛。乃應發心越一切義，道捨諸想，究竟經典，則無餘界而滅度矣。是為，阿難！習菩薩乘、行菩薩者，不習日行。愚騃之人隨日念耳，非明智者。所以者何？設無此誠信要御諸天宮殿，則無光明，便無出入；過去無晦，則無晝夜，便不思想。愚冥之人興晝夜念；菩薩大士寂修大道，習善知識，無有穹志晝夜想也。所以者何？永除眾念乃致佛道。」
"These worthies, being in the Great Vehicle, do not wish to be in heaven. O benevolent Ānanda! Sons and daughters of good families who arouse the unsurpassed true path-mind while engaging in worldly affairs, their minds pure, not bound by worldly dharmas. Only then should they arouse the mind transcending all meanings, the path abandoning all conceptions, ultimately understanding the scriptures, thus entering nirvana in the realm without remainder. This is, Ānanda, practicing the Bodhisattva Vehicle, practicing as bodhisattvas, not practicing daily conduct. Foolish people follow daily thoughts, not the wise and intelligent. Why is this so? If without this sincere faith essential for governing the heavenly palaces, there would be no light, then no coming or going; without past obscurity, there would be no day and night, then no thinking. Ignorant people arouse day and night thoughts; great bodhisattvas tranquilly cultivate the great path, practicing good friendship, without lofty aspirations of day and night conceptions. Why is this so? Only by forever eliminating all thoughts can one attain the Buddha's path."
於是，文殊師利則說頌曰：
At this, Mañjuśrī spoke these verses:
所謂不懷施， 愛己計有身， 彼若不斷除， 則謂不可搖。
What is called not harboring giving, Loving self and calculating having a body, If that is not cut off, Then called unshakable.
分別於瞋恚， 自然不生想， 聖道以無處， 彼則不可動。
Distinguishing anger, Naturally not giving rise to conceptions, The holy path having no place, That then cannot be moved.
所可敷母者， 終始所由生， 拔去此根無， 則謂為害命。
What can be spread as mother, Beginning and end's origin of birth, Uprooting this rootlessness, Then called killing life.
不順念為父， 所樂情欲法， 是等解本無， 究竟莫有根。
Non-compliant thought as father, What delights in sensual desire dharmas, These understood as originally non-existent, Ultimately without roots.
化之歸無身， 不知明所趣， 不動無所住， 向者故說此。
Transforming it to return to no-body, Not knowing where clarity tends, Unmoved, without abiding, Previously therefore speaking this.
所修羅漢法， 凡夫法亦然， 諸可盡愛欲， 向者故說此。
The Arhat dharma that is cultivated, Ordinary people's dharma also thus, All that can exhaust desires, Previously therefore speaking this.
大興有為想， 察吾我自然， 諸法無所懷， 則無音聲說。
Greatly arousing conditioned conceptions, Examining I and me naturally, All dharmas without harboring, Then without sound's speech.
如來之所知， 古昔之所念， 即拔此根株， 則謂無從生。
What the Tathāgata knows, What was thought in ancient times, Immediately uprooting these roots, Then called non-arising.
以捨是想樂， 等同而無二， 假使曉了斯， 則謂平等教。
By abandoning these pleasurable conceptions, Equal and without duality, If understanding this, Then called equal teaching.
所言五欲樂， 俗人讚此五， 蠲除非常想， 念之如幻化。
What are called the five desires, Worldly people praise these five, Removing impermanence conceptions, Thinking of them as illusions.
具足不乏少， 則懷愛欲無， 以故此等類， 世尊前歎之。
Perfect without lacking, Then harboring no desires, Therefore these types, Praised before the World-Honored One.
分別諸罪福， 譬之若如夢， 究竟無從生， 其慧曉了斯。
Distinguishing various sins and merits, Compared to being like dreams, Ultimately without arising, This wisdom understanding clearly.
識邪瞋恚法， 空寂無能固， 邪見為欺哉， 彼分別妙智。
Recognizing wrong anger dharmas, Empty and tranquil, none can be firm, Wrong views as deceptive indeed, That distinguishing wondrous wisdom.
一切法不實， 莫有近法者， 虛事不可倚， 如虛空無處。
All dharmas unreal, None approaching dharmas, Empty matters not dependable, Like space without place.
普解覩一切， 故難為正見， 此法則平夷， 了慧見正等。
Universally understanding seeing all, Therefore difficult to be right view, This dharma then level, Understanding wisdom seeing correctly and equally.
厥愚冥之人， 起人想則沒， 索人不可得， 則無有死者。
Those ignorant people, Arising person-conception then sinking, Searching for persons unobtainable, Then without any who die.
無量人起生， 則捨壽命想， 便以無眾念， 計命者罪重。
Countless people arising to life, Then abandoning lifespan conceptions, Then without various thoughts, Calculating life-possessors as gravely sinful.
蠲除眾生想， 非有計壽念， 以故說此言， 吾害無數人。
Removing sentient being conceptions, Not having calculated lifespan thoughts, Therefore speaking these words, 'I have killed countless people.'
捨諸塵勞埃， 法無應不應， 解道無形貌， 則無所壞除。
Abandoning all worldly dust, Dharma without appropriate or inappropriate, Understanding the path as formless, Then without anything to destroy.
降伏諸魔力， 逮清淨道法， 諸法莫有諍， 不起不有滅。」
Subduing all Māra powers, Attaining pure path dharmas, All dharmas without contention, Neither arising nor having cessation."
時文殊師利說此偈已，應時五千懷狐疑者心開意解，獲大光明，而得具成有起無所從生法忍。各取身衣供養奉上文殊師利，同時說言：「願令吾等致是法慧。所說若斯，開化群黎，分別深慧，無所罣礙，亦如仁者。」
When Mañjuśrī had spoken these verses, immediately five thousand who harbored doubts had their minds opened and understanding resolved, obtaining great illumination, and fully accomplishing the patient acceptance of dharmas that arise yet have no arising. Each took their robes and offered them to Mañjuśrī, saying together: "May we attain this Dharma wisdom. Speaking like this, transforming the multitudes, distinguishing profound wisdom, without hindrance, just like you, benevolent one."
於是，世尊讚文殊師利曰：「善哉，善哉！斯最妙勝！決諸疑網，近佛聖籍。」
Thereupon, the World-Honored One praised Mañjuśrī saying: "Excellent, excellent! This is most wonderful and supreme! Resolving all nets of doubt, close to the Buddha's holy scriptures."
賢者阿難前白佛言：「文殊師利何所開化，而今世尊讚之如是？」
The Venerable Ānanda came forward and said to the Buddha: "What has Mañjuśrī transformed, that the World-Honored One praises him like this?"
世尊則曰：「文殊師利誘化無數百千人類令入大道，悉解了此深經之義。」
The World-Honored One then said: "Mañjuśrī has guided countless hundreds of thousands of people to enter the great path, all understanding the meaning of this profound sutra."
阿難白曰：「唯然，世尊！講不退轉輪入聖軌乎？」
Ānanda said: "Indeed, World-Honored One! Does teaching the Irreversible Wheel enter the holy track?"
佛言：「如是，阿難！講不退輪興化大道。所以者何？文殊師利則是善友，導利群黎。」
The Buddha said: "So it is, Ānanda! Teaching the Irreversible Wheel promotes and transforms the great path. Why is this so? Mañjuśrī is a good friend, guiding and benefiting the multitudes."
阿難又問：「唯天中天！今此比丘立佛前者，悉懷持信奉法之念，八等道迹、往來、不還、無著、聲聞緣覺之想。此輩之類發大道意耶？」
Ānanda further asked: "O Lord of Devas! These bhikṣus standing before the Buddha, all harboring thoughts of maintaining faith and upholding Dharma, Eightfold Equality path, Coming-and-Going, Non-Returning, Non-Attachment, Voice-Hearer, and Pratyekabuddha conceptions—have these types aroused the great path-mind?"
世尊告曰：「是輩懈廢，羸劣心曚，無愷悌志，難可開化。
The World-Honored One said: "These types are lazy and abandoned, weak and dim-minded, without harmonious aspiration, difficult to transform."
「慢懈不進，意在衣食，非習深法，慕于法利。興有為事憒閙之緣，感於八等迷惑卒暴，而不安詳，諸根不定。放逸其心，貢高自大。志計有身及壽命人，不捨眾瑕，犯戒貪嫉。想求佛法，悉從惡友，樂于邪智，不肯奉受。智度無極，順從外緣，貪利財色、衣食之樂。古今以來，夙興夜寐而不專精進，違失道義；兩舌、惡口、妄言、綺語，其志懷害、轉共諍訟；重于罪福，不信空、無相、不願之法。蠲於眾行不起不滅，壞一切法永無有想，此之謂也。」
“Proud, lazy, not progressing, minds on clothing and food, not practicing profound dharma, longing for dharma benefits. Engaging in conditioned activities and noisy conditions, affected by Eightfold Equality, confused and impetuous, not peaceful and detailed, faculties unstable. Indulging their minds, arrogant and self-important. Aspiring and calculating having bodies and lifespans, not abandoning various flaws, violating precepts, greedy and jealous. Wanting to seek Buddha-dharma, all following evil friends, delighting in wrong wisdom, unwilling to receive and uphold. The perfection of wisdom, following external conditions, craving profit, wealth, forms, and pleasures of clothing and food. From ancient times to present, rising early and sleeping late yet not specializing in diligence, violating and losing the meaning of the path; double-tongued, harsh speech, false words, frivolous talk, their aspirations harboring harm, turning to mutual disputes; emphasizing sin and merit, not believing in emptiness, signlessness, and wishlessness dharmas. Removing all practices neither arising nor ceasing, destroying all dharmas forever without conceptions—this is what is meant."
於是，佛默然無所加言。
Thereupon, the Buddha remained silent, adding no words.
賢者阿難承佛威神，問文殊師利曰：「何故世尊默而不言？」
The Venerable Ānanda, receiving the Buddha's divine power, asked Mañjuśrī: "Why does the World-Honored One remain silent without speaking?"
文殊師利報曰：「最於後末五濁世時，人法如是，不信深經，佛故默然。」
Mañjuśrī replied: "At the very end of the five turbid world-time, people and dharmas will be like this, not believing in profound sutras, therefore the Buddha remains silent."
阿難又問：「頗有信者悉不信乎？」
Ānanda further asked: "Are there believers who do not believe at all?"
答曰：「信者少耳。譬如阿難明智者鮮，愚冥人多。所以者何？不樂修行，以故不了。如是，阿難！其聞是法鮮有好喜，多不欣樂。設有信者，為眾棄捐，不見恭敬。所入郡國縣邑墟聚，諸人忽笑。所以者何？宿罪由致，陰蓋所覆，本功德薄。」
He answered: "Believers are few. Like, Ānanda, the wise are rare, ignorant people many. Why is this so? Not delighting in practice, therefore not understanding. Thus, Ānanda! Those who hear this dharma and delight in it are rare, many do not rejoice. If there are believers, they are abandoned by the multitudes, not seen with respect. Entering counties, countries, districts, towns, and villages, people laugh at them. Why is this so? Past sins causing this, covered by the five hindrances, originally having thin merit."
阿難又問：「向者講說，少有信者，義何所趣？」
Ānanda further asked: "What was spoken before, about believers being few, what is the meaning of this tendency?"
文殊師利答曰：「是輩之類則為捨佛，不信大道。」
Mañjuśrī answered: "These types abandon the Buddha, not believing in the great path."
阿難白佛：「唯願演之。樂者雖鮮，聞佛所說，悉當欣踊。」
Ānanda said to the Buddha: "I only wish you would expound it. Though those who delight are few, hearing what the Buddha says, all will rejoice and leap with joy."
爾時，世尊周觀四方，便出其舌覆三千大千世界。因從舌根出大光明，照恒沙等剎。時四部眾承佛聖旨，目覩東方恒沙等國諸佛世尊咸說此法不退轉輪，是間會者悉遙聞之，等無差別。
At that time, the World-Honored One looked around in the four directions, then extended his tongue to cover the three thousand great thousand-fold world system. From the root of his tongue came forth a great light, illuminating realms as numerous as the sands of the Ganges. The four assemblies, receiving the Buddha's holy intention, saw in the eastern direction Buddhas and World-Honored Ones in countries as numerous as the sands of the Ganges all teaching this Dharma of the Irreversible Wheel, and those assembled here all heard it from afar, equally without difference.
四輩之會覩斯變化，一切等心，異口同音，皆白佛言：「唯願大聖遵崇所歎不退轉輪，如佛所言誠不異。吾等目視無量不可思議諸佛世尊講斯深經等無差特，唯佛說之。」
The four assemblies witnessing this transformation, all with equal minds, with different mouths but one voice, said to the Buddha: "We only wish the Great Sage would honor and revere the praised Irreversible Wheel, as the Buddha says, truly without difference. We have seen with our eyes countless inconceivable Buddhas and World-Honored Ones teaching this profound sutra equally without distinction; only the Buddha explains it."
於是，世尊還吶其舌，告阿難言：「厥妄言者，寧獲斯舌。」
Thereupon, the World-Honored One withdrew his tongue and said to Ānanda: "Could one who speaks falsely obtain such a tongue?"
阿難啟曰：「不也，天中天！奉至誠者，開化正義，積累功德，遵無數劫，闡于大慧，乃致此耳。是故，聖尊！惟當說之。設族姓子有信樂者，學雖寡鮮，聞是說已，覩其明證，即當欣然興之不廢。」
Ānanda said: "No, Lord of Devas! One who upholds utmost sincerity, transforms with right meaning, accumulates merit, follows through countless kalpas, expounding great wisdom—only then attains this. Therefore, Holy Honored One! You should explain it. If there are sons of good families who have faith and delight, though students are few and rare, having heard this explanation and seen its clear proof, they will then joyfully promote it without abandoning it."
佛告阿難：「一切四輩未遭斯典，志於髣髴。比丘、比丘尼、清信士、清信女、天、龍、鬼神、阿須倫、犍沓和、真陀羅、摩睺勒聞是經籍得不退轉，當至無上正真道最正覺。而於此土講於法義，等無有異，如我今也。」
The Buddha said to Ānanda: "All four assemblies have not yet encountered this scripture, with aspirations merely resembling it. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, spirits, asuras, gandharvas, kinnaras, and mahoragas hearing these scriptures attain non-retrogression, and will reach unsurpassed true path perfect enlightenment. And in this land teaching the meaning of Dharma, equal without difference, just as I am now."
爾時，四輩及天、龍、鬼神欣然大悅，疑網永裂，皆手擎華香共散佛上，諸有女人下身寶瓔以散佛上。心同意等，普白佛言：「今日大聖如來、至真、等正覺乃無二言。」
At that time, the four assemblies and devas, nāgas, and spirits were greatly delighted, their nets of doubt forever torn, all holding flowers and incense to scatter over the Buddha, and women took precious necklaces from their lower bodies to scatter over the Buddha. With united minds and equal intentions, they all said to the Buddha: "Today the Great Sage, the Tathāgata, the Truly and Perfectly Enlightened One has no duplicitous speech."
佛復告阿難：「實如所云，誠不有異。如來所演，實無二言，除諸瑕疵、愚冥之貪。假使慧覲佛天中天，則獲如願。」
The Buddha further said to Ānanda: "It is as stated, truly without difference. What the Tathāgata expounds truly has no duplicitous speech, removing all flaws and ignorant craving. If with wisdom one has audience with the Buddha, Lord of Devas, then one obtains as wished."
阿難問佛：「何謂慧覲佛？」
Ānanda asked the Buddha: "What is meant by having audience with the Buddha with wisdom?"
世尊問之：「汝不解之乎？」
The World-Honored One asked him: "Do you not understand it?"
答曰：「不敏。安能及之？眾祐！」
He answered: "I am not intelligent enough. How could I comprehend it, Benefactor of Many!"
告曰：「假使有人聞能仁佛，皆不退轉成佛聖路。所以者何？佛道普慧，有益無損，除貪、恚、癡，豈況一華奉如來乎？吾滅度後，若持舍利供養自歸，悉得如意。」
He said: "If someone hears of Śākyamuni Buddha, they all will not regress from accomplishing the Buddha's holy path. Why is this so? The Buddha's path of universal wisdom benefits without harming, removing greed, anger, and ignorance—how much more so offering a single flower to the Tathāgata? After my parinirvana, if one holds relics, makes offerings and takes refuge, all will obtain as wished."
阿難又問：「精進不疑、專心聽經，皆不退轉，當成佛耶？」
Ānanda further asked: "Those who are diligent without doubt, single-mindedly listening to sutras, will they all be non-regressing and become Buddhas?"
佛言：「其有人聞能仁佛，皆當逮得無上正覺。所以者何？設不爾者，佛語為異，則有二言。」
The Buddha said: "Those who hear of Śākyamuni Buddha will all attain unsurpassed perfect enlightenment. Why is this so? If it were not so, the Buddha's words would be different, then there would be duplicitous speech."
佛問阿難：「如拘類樹蔭五百車，若五百眾處在其下，悉荷覆蓋，其種大小？」
The Buddha asked Ānanda: "Like a nyagrodha tree shading five hundred carts, or five hundred people gathered beneath it, all carried and covered, how large is its seed?"
答曰：「甚小。」
He answered: "Very small."
佛言：「阿難！如拘類樹其種小小，溉灌時節稍稍長大，而布枝葉廣覆四遠；況篤佛道，聞聖尊名？亦當如是斯種德本，漸修其行，非壞不腐，至於無上正真之道。所以者何？此一切法殖種之源永非猗住。群萌本無，故不有敗；一切法種無所倚演。」
The Buddha said: "Ānanda! Like the nyagrodha tree, its seed very small, watered and nourished in season, gradually growing large, spreading branches and leaves to cover far and wide; how much more so sincere in the Buddha's path, hearing the Holy One's name? Also like this, these seeds of virtue, gradually cultivating their practice, not decaying or rotting, reaching the unsurpassed true path. Why is this so? The source of planting seeds for all these dharmas is forever not dependent on abiding. The multitudes originally non-existent, therefore without decay; all dharma seeds have nothing to rely on in their exposition."
阿難問佛：「唯佛說之是聖本願，諸佛世尊道法然耶？」
Ānanda asked the Buddha: "Only the Buddha speaks this holy original vow; is this the way of all Buddhas and World-Honored Ones?"
佛言：「本發意願，其聞我名悉不轉退成最正覺；諸佛之法皆亦應然。所以者何？諸佛法等。」
The Buddha said: "Originally making the aspiration and vow, those who hear my name will all not turn back from accomplishing perfect enlightenment; the dharmas of all Buddhas should also be thus. Why is this so? The dharmas of all Buddhas are equal."
阿難又問：「設使等者，何用願乎？」
Ānanda further asked: "If they are equal, what is the use of making vows?"
佛告阿難：「菩薩大士聞說斯經，假使發願或不興願，會當證明逮聞是法。」
The Buddha told Ānanda: "Great bodhisattvas hearing this sutra explained, whether making vows or not arousing vows, will certainly bear witness to and attain hearing of this Dharma."
阿難白佛言：「未甞有，世尊！斯法微妙，諸佛世尊乃以大慧開化群黎。」
Ānanda said to the Buddha: "Never before, World-Honored One! This Dharma is subtle and wondrous; all Buddhas and World-Honored Ones use great wisdom to transform the multitudes."
佛言：「如是，如是。阿難！諸覺洪明多所開化，立于聖旨。吾於佛土慈愍蚑行喘息之類，不惜身命；一切所有施而不悋，精進不懈，於一切法而無所著；行菩薩法，積功累德，欲救眾生，修深經籍，乃得佛道。」
The Buddha said: "So it is, so it is. Ānanda! All the Awakened Ones with vast illumination transform many, establishing the holy intention. I, in the Buddha land, compassionate toward all crawling and breathing beings, not sparing body or life; giving all possessions without miserliness, diligent without laziness, without attachment to any dharmas; practicing the bodhisattva dharma, accumulating merit and virtue, wishing to save sentient beings, cultivating profound scriptures, thus attaining the Buddha's path."
阿難問佛：「難及，世尊！今說此經，弊魔不來廢亂學者，不令興德發于無上正真道耶？」
Ānanda asked the Buddha: "Difficult to attain, World-Honored One! Now explaining this sutra, will evil Māra not come to disrupt students, preventing them from developing virtue and arousing the unsurpassed true path?"
佛言：「魔不聞之。所以者何？文殊師利神足之變也。」於是，文殊師利即釋威神。
The Buddha said: "Māra does not hear it. Why is this so? It is due to Mañjuśrī's supernatural transformation." At this, Mañjuśrī immediately released his divine power.
時魔波旬遙於虛空聞講不退法輪之聲，聽能仁佛所說法言，心懷恐懼，衣毛則竪，口說此言：「以得勝我，共於力勢以空余界，無復國土。」愁憂涕淚，老極憔悴，譬如百歲男子朽耄。時魔波旬體變如此，四部兵合集三千大千世界各各異魔及魔官屬等類諸天，往詣佛所。兵仗嚴整，眾魔之威，逼加菩薩。初成佛時，現於身老，執杖戰痏，面皺皮緩。置四部兵，住於虛空，普共遙聞不退轉能仁佛音，心悉得定。
Then Māra Pāpīyān, from afar in empty space, heard the sound of the teaching of the Irreversible Dharma Wheel, listening to Śākyamuni Buddha's Dharma words, his heart filled with fear, his hair standing on end, his mouth saying these words: "They have already conquered me, together with power and might emptying my realm, no longer having any domain." Sorrowful and tearful, extremely old and haggard, like a decrepit hundred-year-old man. Māra Pāpīyān's body transformed like this; his four divisions of armies gathered from the three thousand great thousand-fold world system, various different māras and māra officials and servants and similar classes of devas, went to where the Buddha was. With weapons arrayed in formation, the might of many māras, pressing upon the bodhisattvas. When first becoming Buddha, appearing with an old body, holding a staff with battle scars, face wrinkled and skin loose. Placing the four divisions of armies, dwelling in empty space, all together hearing from afar the sound of the Irreversible Śākyamuni Buddha, their minds all became settled.
時魔自知非我所有，孤獨一身而無侍從，直前詣佛，白世尊曰：「今吾一身都無侍從，羸瘦老極，無將扶者。又無力勢不能自勝，以空我界非有國土。如來大慈，咸哀眾生，亦可憐我。世尊！盡度永空吾界，而無扶我，給授水漿。」
Then Māra knew it was not his possession, alone in a single body without attendants, directly approaching the Buddha, he said to the World-Honored One: "Now I am alone without attendants, emaciated and extremely old, without anyone to support me. Also without power and might, unable to overcome myself, my realm emptied, no longer having domain. The Tathāgata's great compassion sympathizes with all beings; please also pity me. World-Honored One! Completely crossing over and forever emptying my realm, yet without supporting me, providing water and drink."
佛告魔言：「人種甚多，不可思議。假使諸佛日日興盛如恒沙等，發起無量不可稱計億百那術眾生之類，人種不盡。」
The Buddha told Māra: "Human species are extremely numerous, inconceivable. Even if all Buddhas daily flourished like the sands of the Ganges, arousing immeasurable, incalculable billions and hundreds of nayutas of beings, the human species would not be exhausted."
魔白佛言：「唯然，世尊！人種雖多，今吾孤獨，不有徒使，無扶接余。假令行道忽極躄地，不能自起，願見安撫得歡喜悅。唯願世尊哀速撫育，使眷屬興。」
Māra said to the Buddha: "Indeed, World-Honored One! Though human species are many, now I am alone, without followers, none to support me. If walking on the path I suddenly collapse to the ground, unable to rise by myself, I wish to be comforted and made happy. I only wish the World-Honored One would compassionately quickly nurture me, causing my retinue to arise."
佛告魔言：「且自安志。不聞斯法離於信者，悉是汝伴。」
The Buddha told Māra: "Just settle your mind. Those who do not hear this Dharma and are separated from faith are all your companions."
魔即歡喜善心生矣，意與口言：「吾當化人，雖聞是法，令不信樂。志懷狐疑，已有猶豫，必從我教。」
Māra immediately rejoiced, a good mind arising, thinking to himself and saying: "I will transform people; though they hear this Dharma, I will cause them not to believe and delight in it. Their aspirations harboring doubt, already having hesitation, they will certainly follow my teaching."
時魔波旬復白佛言：「惟願加哀，弘以大慈，重見慰撫，令吾踊躍無有憂慼。佛向者講：『聞能仁名悉不退轉，必當逮成無上正真之道。』願聖默然，勿宣是旨。是群萌黨聞便加精進，立于大道。」
Then Māra Pāpīyān again said to the Buddha: "I only wish you would extend compassion, expand with great mercy, again comfort me, causing me to leap with joy without sorrow. The Buddha has just taught: 'Hearing Śākyamuni's name, all will not regress, and will certainly attain the unsurpassed true path.' I wish the Holy One would remain silent, not proclaiming this intention. These multitudes of followers hearing it will increase their diligence, establishing themselves in the great path."
佛報魔言：「汝且安心，勿得懷懅。當令眾生不立道意，存於人種，人人各安，使不動搖，不震于色、痛、想、行、識。佛當開導不離邪見、非立正觀、及六十二諸所疑惑；一切無動，不念過去當來、今現在；非離害群生、殺盜、婬嫉、妄言、兩舌、惡口、綺語、及嫉恚疑。亦不勸人入于正道；亦不化人於布施、持戒、忍辱、精進、一心、智慧；亦不教人導奉四恩——惠施人、愛利人、等利一切、救濟合度。無所猗動，不想人種，無念父母、兄弟、妻子、及與男女，釋除親友、夙夜、日月、一月、半月諸動之想。波旬且安。吾當勸人令除六度無極思想、及大道意力、無畏根力、覺意八正之行，佛法聖眾及一切智道義之想，化諸群黎，於一切法使不動轉。」
The Buddha replied to Māra: "You should calm your mind, do not harbor anxiety. I will cause sentient beings not to establish path-mind, remaining in the human species, each person at peace, causing them not to be moved or shaken, not disturbed in form, feeling, perception, mental formations, or consciousness. The Buddha will guide them not to depart from wrong views, not to establish right observation, and the sixty-two various doubts; all without movement, not thinking of past, future, or present; not departing from harming sentient beings, killing, stealing, lust, jealousy, false speech, divisive speech, harsh speech, frivolous speech, and jealousy, anger, or doubt. Also not encouraging people to enter the right path; also not transforming people in giving, maintaining precepts, patience, diligence, one-pointedness, or wisdom; also not teaching people to guide and serve the four kinds of benevolence—benefiting people, loving and benefiting people, equally benefiting all, rescuing and helping to cross over. Without dependent movement, not conceiving of human species, without thought of parents, brothers, wives and children, sons and daughters, removing thoughts of relatives and friends, early morning and night, sun and moon, month and half-month, all moving conceptions. Pāpīyān, be at peace. I will encourage people to remove thoughts of the six pāramitās, as well as great path-mind power, fearlessness, roots and powers, factors of awakening and eightfold right practice, Buddha, Dharma, Sangha, and conceptions of the meaning of all-knowledge path, transforming all multitudes, causing them not to move or turn in all dharmas."
時魔歡喜不自勝，即於其處顏色窈窕、面目光澤。華散佛上，遶佛三匝，則偈說曰：
Then Māra, rejoicing beyond self-control, immediately at that place his countenance became beautiful, his face radiant. Scattering flowers over the Buddha, circumambulating the Buddha three times, he spoke this verse:
平等覺世尊， 吾心本欣踊， 正覺言無特， 所造必如意。」
Equally Awakened World-Honored One, My heart is fundamentally joyful, Perfect Enlightenment's words without distinction, What is created will certainly be as wished."
於是，魔波旬說此偈已，即還天宮，與諸眷屬五樂自娛，不復憂慼發大意者。
Thereupon, Māra Pāpīyān having spoken this verse, immediately returned to his heavenly palace, entertaining himself with the five pleasures among his retinue, no longer worried about those arousing the great intention.
世尊說此降魔品時，三千大千剎土六種震動。阿難白佛：「今魔威德地大動乎？」
When the World-Honored One spoke this chapter on Subduing Māra, the three thousand great thousand-fold lands shook in six ways. Ānanda said to the Buddha: "Is it Māra's power and virtue causing the earth to greatly move?"
佛言：「講是降魔品時，六萬四千人得不起法忍。」
The Buddha said: "While teaching this chapter on Subduing Māra, sixty-four thousand people attained the patient acceptance of non-arising dharmas."
阿難又問：「寧有狐疑不了者？」
Ānanda further asked: "Are there those with doubts who do not understand?"
世尊曰：「向者見此，悉懷疑結，心各念言：『余以聞之，此語何謂？何所歸乎？』不復相見。」
The World-Honored One said: "Those who previously saw this, all harbored bound doubts, each thinking to themselves: 'I have heard this, what do these words mean? Where do they lead?' They will not see each other again."
阿難白佛：「惟願世尊速為眾會現大光明，決其疑網。所以如來為魔說之：『波旬且安，吾化群黎使不住道，於是眾生界而不動搖。不發道意、無倚智慧，不捨邪見、不處正觀，於六十二疑而不轉移；亦無去來、現在之想；非離殺盜、貪婬、妄言、綺語、兩舌、惡口、及嫉恚疑；令不施與、戒忍、精進、一心、智慧；不順父母、兄弟、妻子；無有晝夜、一月、半月，離是眾想亦非動搖；令不奉六度無極、及無所畏根力覺意佛法聖眾、并一切智，使不轉移。波旬且安，吾當開化一切眾生，使不動義、不立於行。』唯然世尊！所因講斯速分別之，使此會者無餘疑結，心開意解；及於後世邊地諸國，遭值聖明，稟受經典，持諷誦讀，勿復猶豫。」
Ānanda said to the Buddha: "I only wish the World-Honored One would quickly manifest great light for the assembly, resolving their web of doubts. The reason the Tathāgata said to Māra: 'Pāpīyān, be at peace, I will transform the multitudes causing them not to abide in the path, in this realm of sentient beings not being moved or shaken. Not arousing path-mind, not depending on wisdom, not abandoning wrong views, not abiding in right observation, not shifting in the sixty-two doubts; also without conceptions of past, future, or present; not departing from killing, stealing, greedy lust, false speech, frivolous talk, divisive speech, harsh speech, and jealousy, anger, or doubt; causing them not to give, maintain precepts, practice patience, diligence, one-pointedness, or wisdom; not complying with parents, brothers, wives and children; without day and night, month and half-month, departing from these various conceptions also not being shaken; causing them not to uphold the six pāramitās, and fearlessness, roots and powers, factors of awakening, Buddha, Dharma, Sangha, and all-knowledge, causing them not to shift. Pāpīyān, be at peace, I will transform all sentient beings, causing them not to move in meaning, not establishing practice.' Indeed, World-Honored One! Please quickly distinguish the reason for teaching this, causing those in this assembly to have no remaining bound doubts, their minds opening and understanding; and in later ages in border countries, encountering the holy and wise, receiving the scriptures, upholding, reciting, and reading them, without further hesitation."
爾時，世尊則說頌曰：
At that time, the World-Honored One spoke these verses:
聖道無所住， 慧軌非有處， 說此大義時， 人解及應造。
The holy path has no abiding, Wisdom's track is without place, When explaining this great meaning, People understand and should create.
塗及一切人， 無二不有處， 佛以是故說， 今覺非有處。
The path and all people, Without duality, without place, The Buddha therefore speaks, Present awakening is without place.
莫能動眾生， 人種亦如之， 一切不有形， 至竟無所獲。
None can move sentient beings, Human species also thus, All without form, Ultimately nothing to attain.
群黎類皆空， 人界不可思， 彼則普無念， 曉了一切慧。
All multitudes are empty, The human realm inconceivable, They then universally without thought, Understanding all wisdom.
眾人不可動， 假名曰身命， 四大而合成， 此滅度空寂。
People cannot be moved, Provisionally named body and life, Four elements combined to form, This extinction is empty and tranquil.
分別五陰空， 自然不有動， 滅度不可獲， 設總而不移。
Distinguishing the five aggregates as empty, Naturally without movement, Extinction unobtainable, Even if totaled, not shifting.
陰止無所震， 曉了不吾我， 離形寂然空， 究竟非有著。
Aggregates cease without shaking, Understanding without I and me, Departing from form, tranquil emptiness, Ultimately without attachment.
身與五陰同， 衰行亦如之， 無行以為行， 諸陰猶虛空。
Body and five aggregates the same, Decay and action also thus, No action as action, All aggregates like empty space.
所謂寂定界， 不起亦不生， 斯諸陰蓋入， 未能傾轉者。
What is called the realm of tranquil concentration, Neither arising nor being born, These aggregates and hindrances entering, Not yet able to overturn or turn.
計己身吾我， 其法莫搖者， 尚不獲曷震， 故佛說此言。
Calculating self-body, I and me, Those dharmas not shaking, Still not obtaining, how could they shake? Therefore the Buddha speaks these words.
眾生不侵欺， 計本不可得， 逮之而無心， 自然不可獲。
Sentient beings not deceiving, Calculating origins unobtainable, Attaining it yet without mind, Naturally unobtainable.
所可云諸見， 凡有六十二， 無自然如斯， 猶如水中月。
What can be called various views, Altogether sixty-two, Without naturalness thus, Like the moon in water.
其六十二見， 譬之若如影， 離有形無我， 自然不動震。
These sixty-two views, Compared to being like shadows, Departing from form, without self, Naturally not moving or shaking.
過去當來想， 現在亦如之， 諸想無處所， 譬之如野馬。
Conceptions of past and future, Present also thus, All conceptions without place, Compared to mirages.
是法空無念， 計人不可得， 諸眾生無處， 則不可動搖。
This dharma empty without thought, Calculating people unobtainable, All sentient beings without place, Then cannot be moved or shaken.
其人喜殺生， 由入大曠野， 立志於滅度， 故不可動搖。
Those people delighting in killing, Due to entering the great wilderness, Establishing aspiration for extinction, Therefore cannot be moved or shaken.
雖轉於眾生， 彼則無所有， 計日不可得， 則曰而不動。
Though transforming sentient beings, They then have nothing, Calculating days unobtainable, Then said to be unmoved.
說道有過去， 未甞有生者， 佛以了故說， 人而不可動。
Teaching the path having past, Never having been born, The Buddha understanding therefore speaks, People cannot be moved.
假使殺生者， 法施無思議， 以乃成道慧， 彼則不可動；
If there are those who kill, Dharma-giving inconceivable, Thus accomplishing path wisdom, They then cannot be moved;
所謂邪婬者， 愛欲無可得， 以故分別說， 彼則不可動；
What is called sexual misconduct, Desires unobtainable, Therefore distinguishing and explaining, They then cannot be moved;
其妄言之法， 起者不有脫， 精進而獨尊， 彼則不可動；
The dharma of false speech, Those arising without liberation, Diligence alone honored, They then cannot be moved;
兩舌及惡口、 讒言亦如是， 觀一切諸誨， 如幻如無形。
Divisive speech and harsh speech, Slanderous words also thus, Observing all instructions, Like illusions, like formlessness.
皆無有處所， 不可有所倚， 諸陰譬如響， 其念莫有者。
All without place, Cannot have dependency, All aggregates like echoes, Their thoughts none having.
所謂不懷施， 愛己計有身， 聖道以無處， 彼則不可動。
What is called not harboring giving, Loving self, calculating having body, The holy path without place, They then cannot be moved.
分別於瞋恚， 自然不生想， 彼若不可斷， 則謂不可搖。
Distinguishing anger, Naturally not giving rise to conceptions, If that cannot be cut off, Then called unshakable."
曉了眾邪見， 奉修於正法， 超度諸有言， 彼則不可動。
Understanding all wrong views, Upholding and cultivating right dharma, Transcending all that is spoken, They then cannot be moved.
離勸助智慧， 一切寶清淨， 愍哀著色財， 蠲捨眾惡罪。
Departing from encouraging wisdom, All treasures pure, Pitying those attached to form and wealth, Removing all evil sins.
所見及奉戒， 捨遠於聖道， 智慧不興此， 莫求於正真。
What is seen and upholding precepts, Abandoning the holy path, Wisdom not arising in this, Not seeking the truly right.
異學懷邪心， 斯外諸忍辱， 等求平等道， 不倚於無為。
Other learnings harboring wrong mind, Those external various patiences, Equally seeking the equal path, Not depending on the unconditioned.
精進于三事， 異道之明說， 是不歸聖慧， 此謂明智行。
Diligent in three matters, Different paths' clear explanations, These not returning to holy wisdom, This called wise conduct.
多修於三昧， 倚一切諸想， 非佛之所歎， 亦不勸助彼。
Much practice of samadhi, Depending on all various conceptions, Not what the Buddha praises, Also not encouraging that.
愛欲之瑕痏， 非明哲之稱， 得不興眾想， 佛慧不可量。
Love and desire's flaws, Not the title of the wise, Attaining not arousing various conceptions, Buddha wisdom immeasurable.
菩薩行勇猛， 攝取眾生類， 則為說此義， 雖受無所動。
Bodhisattvas practicing valiantly, Gathering sentient beings, Thus explaining this meaning, Though receiving, without movement.
寂除眾生想， 則發菩薩意， 道意無所起， 彼則不可動；
Tranquilly removing sentient being conceptions, Then arousing bodhisattva mind, Path-mind without arising, They then cannot be moved;
思父母兄弟、 姉妹及男女， 一切猶如幻， 彼則不可動；
Thinking of parents, brothers, Sisters, and sons and daughters, All like illusions, They then cannot be moved;
一切是諸念， 計之無所有， 群黎法悉空， 彼則不可動。
All these various thoughts, Calculating them as non-existent, Multitudes' dharmas all empty, They then cannot be moved.
其夙夜之想， 一月十五日， 一切除想念， 譬如野馬水。
Conceptions of early morning and night, Month and fifteenth day, All removing thought-conceptions, Like mirages and water.
布施奉禁戒、 忍辱精進想， 一切於此念， 是諸想不動。
Giving, upholding precepts, Patience, diligence conceptions, All regarding these thoughts, These conceptions not moving.
定意之智慧， 菩薩之道力， 修於無所畏， 釋除諸妄念。
Concentration and wisdom, Bodhisattva's path power, Cultivating fearlessness, Removing all false thoughts.
覺意及思道， 免去聖軌慕， 明智未甞動， 不為諸想惑。
Factors of awakening and contemplating the path, Freed from longing for holy tracks, Clear wisdom never moving, Not deluded by various conceptions.
佛法之所求， 如此眾聖想， 無有若干念， 言行之所動。
What Buddha-dharma seeks, Like these various holy conceptions, Without manifold thoughts, Moved by words and actions.
佛慧無罣礙， 道想之所依， 則為遠佛道， 佛聖非思議。」
Buddha wisdom without hindrance, What path conceptions depend on, Then far from Buddha's path, Buddha's holiness inconceivable."
佛分別說化魔品時，十億之眾壞除疑網，成就大明，逮不起法忍。得法忍已，一切同心，說此偈言：
When the Buddha explained the Chapter on Transforming Māra, ten billion in the assembly destroyed and removed the net of doubts, accomplished great illumination, and attained the patient acceptance of non-arising dharmas. Having attained patient acceptance, all with one mind spoke these verses:
弘道之尊聖， 佛軌忽無思， 為吾等大師， 道勗斷狐疑。
The honored holy one of the expansive path, Buddha's track suddenly without thought, Being our great teacher, Path encouraging, cutting off doubts.
具一切光明， 使住佛明道， 其耀照十方， 目覩億千佛。
Complete with all illumination, Causing abiding in Buddha's bright path, Its radiance shining in ten directions, Eyes seeing billions of Buddhas.
普見眾庶元， 於色無所著， 蒙世尊之恩， 吾等法眼淨。」
Universally seeing all common origins, Without attachment to form, Receiving the World-Honored One's grace, Our Dharma-eye is pure."
爾時，百億人眾各脫身衣以覆佛上，供養大聖，則歎斯言：「令一切人逮聞此法，光明具足，所願必獲。」
At that time, a hundred billion people each removed their robes to cover the Buddha, making offerings to the Great Sage, then praised with these words: "May all people hear this Dharma, complete with illumination, their wishes certainly attained."
阿難白佛：「其有聞是開化魔經受持諷誦，為得何福？」
Ānanda said to the Buddha: "Those who hear this sutra on transforming Māra, receive, uphold, and recite it, what merit do they obtain?"
佛言：「其福大浩。」
The Buddha said: "Their merit is vast."
阿難復問：「何謂為浩？」
Ānanda further asked: "What is meant by vast?"
佛言：「若善男子、善女人則旦供養百佛，日中晡時、人定夜半、天曉肅肅，各各供養百佛世尊。一日一夜中合六百佛，一切所安隨其所宜。如此比像具足千歲，其福多少？」
The Buddha said: "If good men or good women in the morning make offerings to a hundred Buddhas, at midday, afternoon, when people are settled at midnight, and at dawn with reverence, each making offerings to a hundred Buddha World-Honored Ones. In one day and night together six hundred Buddhas, all being comfortable according to what is appropriate. Like this for a full thousand years, how much merit would there be?"
阿難言：「福大多大多，天中天！不可為喻。」
Ānanda said: "The merit is extremely great, Lord of Devas! It cannot be compared."
佛言：「假使是分別魔經受信不疑，德過於彼。」
The Buddha said: "If one distinguishes this Māra sutra, receiving it with faith and without doubt, the virtue surpasses that."