摩訶般若波羅蜜阿毘跋致覺魔品第十九
佛告須菩提：「若菩薩摩訶薩，乃至夢中不貪著三界，及聲聞、辟支佛地，觀一切法如夢，而不取證。須菩提！當知是阿毘跋致菩薩相。
The Buddha told Subhuti: "If a great bodhisattva, even in dreams, does not cling to the Triple Realms, nor to the levels of śrāvakas and pratyekabuddhas, and observes all dharmas as dream-like without grasping realization, Subhuti, know that this is a characteristic of an avaivartika bodhisattva."
[0569c21] 「復次，須菩提！若菩薩夢中，見佛處在大眾高座上坐，無數百千萬比丘，及無數百千萬億大眾，恭敬圍遶，而為說法。須菩提！當知是阿毘跋致菩薩相。
"Furthermore, Subhuti! If a bodhisattva in a dream sees the Buddha seated on a high seat among a great assembly, surrounded by countless hundreds of thousands of millions of bhikṣus and countless hundreds of thousands of millions of great multitudes, respectfully encircling him while he expounds the Dharma. Subhuti! Know that this is a characteristic of an avaivartika bodhisattva."
[0569c25] 「復次，須菩提！菩薩夢中，自見其身，在於虛空，為大眾說法。見身大光，覺已。作是念：『我知三界如夢，必當應得阿耨多羅三藐三菩提，而為眾生說如是法。』須菩提！當知是阿毘跋致菩薩相。
"Furthermore, Subhuti! If a bodhisattva in a dream sees himself in the sky, expounding the Dharma to a great assembly. He sees his body emitting a great light, and upon awakening, he thinks: 'I know the three realms are like a dream. I will surely attain anuttara-samyak-sambodhi and expound such Dharma for sentient beings.' Subhuti! Know that this is a characteristic of an avaivartika bodhisattva."
[0569c29] 「復次，須菩提！云何當知菩薩得阿耨多羅三藐三菩提時，其世界中，一切皆無三惡道名？須菩提！若菩薩夢中，見畜生，作是願：『我當勤行精進，得阿耨多羅三藐三菩提時，其世界中，一切皆無三惡道名。』須菩提！當知是阿毘跋致菩薩相。
"Furthermore, Subhuti! How should one know that when a bodhisattva attains anuttara-samyak-sambodhi, in their world there will be no name for the three evil paths? Subhuti! If a bodhisattva in a dream sees animals and makes this vow: 'I shall diligently practice with vigor, and when I attain anuttara-samyak-sambodhi, in my world there will be no name for the three evil paths.' Subhuti! Know that this is a characteristic of an avaivartika bodhisattva."
[0570a05] 「復次，須菩提！菩薩若見城郭火起，即作是念：『如我夢中所見相貌。菩薩成就如是相貌，當知是阿毘跋致菩薩。若我有是相貌，作阿毘跋致者，以此實語力故，此城郭火，今當滅盡。』若火滅盡，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記。若火不滅，當知是菩薩未得受記。若是火燒一家，置一家；燒一里，置一里。須菩提！當知是眾生，有破法重罪。是破法餘殃，今世現受。須菩提！以是因緣，當知是阿毘跋致菩薩相。
"Furthermore, Subhuti! If a bodhisattva sees a city on fire, they should think: 'This is like the appearance I saw in my dream. A bodhisattva who has achieved such an appearance should be known as an avaivartika bodhisattva. If I have this appearance and am an avaivartika, then by the power of this truth, may this city fire be extinguished now.' If the fire is extinguished, know that this bodhisattva has already received the prediction of anuttara-samyak-sambodhi from previous Buddhas. If the fire is not extinguished, know that this bodhisattva has not yet received the prediction.
If the fire burns one house but spares another, or burns one neighborhood but spares another, Subhuti, know that these beings have committed serious offenses against the Dharma. They are now experiencing the residual effects of these offenses against the Dharma in this life. Subhuti! For these reasons, know that this is a characteristic of an avaivartika bodhisattva."
[0570a15] 「復次，須菩提！今當更說阿毘跋致菩薩相貌。須菩提！若男若女，為鬼所著，菩薩於此，應作是念：『若我已於先佛得受阿耨多羅三藐三菩提記，深心欲得阿耨多羅三藐三菩提。若我所行清淨，離聲聞、辟支佛心，必當應得阿耨多羅三藐三菩提，非不應得於今現在十方無量阿僧祇佛。是諸佛無所不知，無所不見，無所不得，無所不證。若諸佛知我深心者，必當得阿耨多羅三藐三菩提。以此實語力故，今是男女，為非人所持者，非人當疾去。』若是菩薩，說是語時，非人不去者，當知是菩薩，先佛未與授阿耨多羅三藐三菩提記。須菩提！若菩薩說是語時，非人去者，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記。
"Furthermore, Subhuti! I will now explain more characteristics of an avaivartika bodhisattva. Subhuti! If a man or woman is possessed by a ghost, a bodhisattva should think: 'If I have already received the prediction of anuttara-samyak-sambodhi from previous Buddhas, and if I deeply aspire to attain anuttara-samyak-sambodhi; if my conduct is pure and free from the mind of śrāvakas and pratyekabuddhas, I will surely attain anuttara-samyak-sambodhi. There are countless Buddhas in the ten directions at present. These Buddhas know all, see all, attain all, and realize all. If these Buddhas know my deep aspiration, I will surely attain anuttara-samyak-sambodhi. By the power of this truth, may the non-human being that possesses this man or woman quickly depart.'
If when the bodhisattva speaks these words, the non-human being does not depart, know that this bodhisattva has not yet received the prediction of anuttara-samyak-sambodhi from previous Buddhas. Subhuti! If when the bodhisattva speaks these words, the non-human being departs, know that this bodhisattva has already received the prediction of anuttara-samyak-sambodhi from previous Buddhas."
[0570a29] 「復次，須菩提！有菩薩未得受記，而作誓願：『若我已於先佛得受記者，非人今當捨是人去。』惡魔即便來至其所，令非人去。何以故？惡魔威力，勝非人故，非人即去。菩薩於此，便自念言：『是我力故，非人遠去。』而不能知惡魔之力。以是事故，輕蔑惡賤諸餘菩薩，我於先佛已得受記，是諸人等，於先佛所，未受阿耨多羅三藐三菩提記。以是因緣，增長憍慢。以憍慢因緣故，遠離薩婆若，佛無上智慧。是菩薩以少因緣，生於憍慢，當知是為無有方便，必墮二地，若聲聞地、若辟支佛地。如是，須菩提！以是誓願因緣起於魔事。菩薩於此，若不親近善知識者，為魔所縛，轉更牢固。須菩提！當知是為菩薩魔事。
"Furthermore, Subhuti! There are bodhisattvas who have not yet received a prediction, but make this vow: 'If I have already received a prediction from previous Buddhas, may non-humans now leave this person.' Evil demons then come to that place and cause the non-humans to leave. Why? Because the power of evil demons is greater than that of non-humans, so the non-humans leave. The bodhisattva then thinks to himself: 'It is because of my power that the non-humans have left.' But he does not know it is the power of evil demons.
Because of this, he looks down upon and despises other bodhisattvas, thinking: 'I have already received a prediction from previous Buddhas, while these people have not yet received the prediction of anuttara-samyak-sambodhi from previous Buddhas.' For this reason, his arrogance grows. Due to this arrogance, he becomes distant from sarvajñā, the supreme wisdom of the Buddha.
This bodhisattva, due to a small cause, gives rise to arrogance. Know that this is lack of skillful means, and he will certainly fall to two levels: either the level of śrāvakas or pratyekabuddhas. Thus, Subhuti! Because of this vow, demonic events arise. If the bodhisattva does not stay close to good spiritual friends in this situation, he will be bound by demons and become even more firmly trapped.
Subhuti! Know that this is a demonic event for bodhisattvas."
[0570b13] 「復次，須菩提！惡魔欲以名字因緣，壞亂菩薩，作種種形，至菩薩所，而作是言：『汝善男子！諸佛已與汝受阿耨多羅三藐三菩提記。汝今字是，父母字是，兄弟姊妹、知識字是，乃至七世父母，皆說其名字。汝生某國某城，某聚落，某家。』若是人性行柔和，便說其先世性行柔和；若其性急，亦復說其先世性急。若是人受阿練若法，若乞食，若著納衣，若食後不飲漿，若一坐食，若節量食，若住死屍間，若坐空地，若坐樹下，若常坐不臥，若隨敷坐，若少欲知足遠離，若不受塗腳油，若樂少語少論，惡魔亦說其先世受阿練若法，乃至樂少語少論。汝今世有頭陀功德，先世亦有頭陀功德。是菩薩聞說如上名字，及說頭陀功德，以是因緣故，憍慢心生。即時惡魔復作是言：『汝於過去已受阿耨多羅三藐三菩提記。何以故？阿毘跋致功德相貌，汝今有之。』須菩提！我所說阿毘跋致菩薩真實相貌，是人無有。須菩提！當知是菩薩為魔所著。何以故？阿毘跋致菩薩相貌，是人無有，但聞惡魔所說名字，則便輕賤諸餘菩薩。須菩提！當知是菩薩因名字故，起於魔事。
"Furthermore, Subhuti! Evil demons, wishing to confuse bodhisattvas through the cause of names, take on various forms and approach the bodhisattva, saying: 'Good son! The Buddhas have already given you the prediction of anuttara-samyak-sambodhi. Your name is this, your parents' names are these, your siblings' and acquaintances' names are these, up to the names of seven generations of ancestors. You were born in such-and-such country, such-and-such city, such-and-such village, such-and-such family.'
If this person is gentle in nature, the demon will say their past lives were also gentle; if their nature is hasty, the demon will also say their past lives were hasty. If this person practices the araṇya dharma, begs for food, wears patched robes, doesn't drink after meals, eats in one sitting, eats in moderation, dwells among corpses, sits in open spaces, sits under trees, always sits and doesn't lie down, sits wherever there's a mat, has few desires and is content with solitude, doesn't accept foot oil, or enjoys speaking and discussing little, the evil demon will also say they practiced these in past lives, up to enjoying speaking and discussing little. 'You have dhūta merits in this life, and you also had dhūta merits in past lives.'
When the bodhisattva hears these names mentioned and the dhūta merits described, for this reason, arrogance arises. Then the evil demon says again: 'You have already received the prediction of anuttara-samyak-sambodhi in the past. Why? You now possess the characteristics and merits of an avaivartika.'
Subhuti! The true characteristics of an avaivartika bodhisattva that I have described, this person does not have. Subhuti! Know that this bodhisattva has been possessed by a demon. Why? Because this person does not have the characteristics of an avaivartika bodhisattva, but merely upon hearing the names spoken by the evil demon, they look down upon other bodhisattvas. Subhuti! Know that this bodhisattva has fallen into demonic affairs because of names."
[0570c05] 「復次，須菩提！復有菩薩因名字故，起於魔事。所謂魔至其所，作是言：『汝於先佛得受阿耨多羅三藐三菩提記，汝作佛時，名號如是。』是菩薩本所願名號，同魔所說，無智無方便故，便作是念：『我得阿耨多羅三藐三菩提時，所願名號，是比丘所說，同我本願。』便隨惡魔所著，比丘信受其語，但以名字因緣故，則便輕賤諸餘菩薩。須菩提！我所說真實阿毘跋致菩薩相貌，是人無有。以輕慢因緣故，遠離薩婆若，佛無上智慧。是菩薩若離方便及善知識，遇惡知識，當墮二地，若聲聞地、若辟支佛地。須菩提！若是菩薩，即於此身，悔先諸心，遠離聲聞、辟支佛地，當久在生死，乃復還因般若波羅蜜，得阿耨多羅三藐三菩提。何以故？是諸心罪重故。譬如比丘犯四重禁，若一若二，則非沙門，非釋種子。是菩薩以名字輕餘菩薩故，其所獲罪，重於四禁。須菩提！置是四禁，如是之罪，重於五逆。所謂以名字故，生憍慢心。須菩提！以是名字因緣，起此微細魔事，菩薩應當覺之。覺已，遠離。
"Furthermore, Subhuti! There are bodhisattvas who fall into demonic affairs because of names. That is, demons come to them and say: 'You have received the prediction of anuttara-samyak-sambodhi from previous Buddhas. When you become a Buddha, your name will be such-and-such.' This bodhisattva's originally wished-for name is the same as what the demon says. Due to lack of wisdom and skillful means, he thinks: 'When I attain anuttara-samyak-sambodhi, the name this monk mentioned is the same as my original wish.' He then follows the demon-possessed monk and believes his words. Merely because of names, he looks down upon other bodhisattvas.
Subhuti! This person does not have the true characteristics of an avaivartika bodhisattva that I have described. Due to arrogance, he becomes distant from sarvajñā, the supreme wisdom of the Buddha. If this bodhisattva lacks skillful means and good spiritual friends, and encounters evil spiritual friends, he will fall to two levels: either the śrāvaka level or the pratyekabuddha level.
Subhuti! If this bodhisattva, in this very body, regrets his previous thoughts and distances himself from the śrāvaka and pratyekabuddha levels, he will remain long in the cycle of birth and death before again attaining anuttara-samyak-sambodhi through prajñāpāramitā. Why? Because the sins of these thoughts are grave. It is like a bhikṣu who violates one or two of the four major precepts - he is no longer a śramaṇa, no longer a son of the Śākya clan. The sin this bodhisattva incurs by looking down on other bodhisattvas because of names is heavier than violating the four major precepts.
Subhuti! Setting aside these four precepts, such a sin is heavier than the five heinous crimes. This is because of the arrogance arising from names. Subhuti! Because of names, these subtle demonic affairs arise. Bodhisattvas should be aware of them. Once aware, they should distance themselves from them."
[0570c26] 「復次，須菩提！惡魔見菩薩有遠離行，便至其所，作是言：『善男子！遠離行者，如來常所稱讚。』須菩提！我不說菩薩遠離，在於阿練若處、空閑處、山間樹下、曠絕之處。」「世尊！若阿練若處、空閑處、山間樹下、曠絕之處，不名遠離者，更有何等遠離？」
"Furthermore, Subhuti! When evil demons see a bodhisattva practicing seclusion, they approach and say: 'Good son! The practice of seclusion is always praised by the Tathagata.' Subhuti! I do not say that a bodhisattva's seclusion is being in araṇya places, empty places, under trees in the mountains, or in desolate places."
"World-Honored One! If araṇya places, empty places, under trees in the mountains, or desolate places are not called seclusion, then what is seclusion?"
[0571a02] 「須菩提！若菩薩遠離聲聞、辟支佛心，如是遠離，若近聚落，亦名遠離；若在阿練若處、空閑處、山間樹下、曠絕之處，亦名遠離。須菩提！如是遠離，我所聽許。若菩薩晝夜修行，如是遠離；若近聚落，亦名遠離；若在阿練若處、空閑處、山間樹下、曠絕之處，亦名遠離。須菩提！若惡魔所稱讚遠離，阿練若處、空閑處、山間樹下、曠絕之處，是菩薩雖有如是遠離，而不遠離聲聞、辟支佛心，不修般若波羅蜜，不為具足一切智慧，是則名為雜糅行者。是菩薩行是遠離，則不清淨，輕餘菩薩近聚落住。心清淨者，遠離聲聞、辟支佛心者，不雜惡不善法，得諸禪定背捨三昧，諸神通力。通達般若波羅蜜者，是無方便。菩薩雖在百由旬空曠之處，但有鳥獸、寇賊、惡鬼所行處住，若百千萬億歲，若過是數而不能知真遠離相，遠於真遠離，不知深心發阿耨多羅三藐三菩提心。如是菩薩亦名憒閙行者。若貪著依止，如是遠離，是則不能令我心喜。何以故？我所聽許遠離行中，不見是人，是人無有，如是遠離。
"Subhuti! If a bodhisattva distances themselves from the mind of śrāvakas and pratyekabuddhas, such distancing, whether near a village or in an araṇya place, an empty place, under a tree in the mountains, or in a desolate place, is called seclusion. Subhuti! I approve of such seclusion. If a bodhisattva practices such seclusion day and night, whether near a village or in an araṇya place, an empty place, under a tree in the mountains, or in a desolate place, it is called seclusion.
Subhuti! If evil demons praise seclusion in araṇya places, empty places, under trees in the mountains, or desolate places, and a bodhisattva has such seclusion but does not distance themselves from the mind of śrāvakas and pratyekabuddhas, does not cultivate prajñāpāramitā, and does not strive for the perfection of all wisdom, this is called a mixed practitioner. Such a bodhisattva's practice of seclusion is not pure, and they look down on other bodhisattvas who dwell near villages. Those with pure minds, who distance themselves from the mind of śrāvakas and pratyekabuddhas, do not mix with evil and unwholesome dharmas, attain various dhyānas, liberations, samādhis, and supernatural powers. Those who penetrate prajñāpāramitā are without skillful means.
Even if a bodhisattva stays in a desolate place a hundred yojanas away, where only birds, beasts, bandits, and evil spirits dwell, for hundreds of thousands of millions of years or more, if they cannot understand the true characteristics of seclusion, are far from true seclusion, and do not know how to deeply arouse the mind of anuttara-samyak-sambodhi, such a bodhisattva is also called a practitioner of commotion. If one clings to and depends on such seclusion, it cannot please my heart. Why? In the seclusion that I approve of, I do not see such a person; such a person does not have this kind of seclusion."
[0571a22] 「須菩提！復有惡魔到菩薩所，住虛空中，作是言：『善哉，善哉！汝所行者，是真遠離，佛所稱讚。以是遠離，汝當疾得阿耨多羅三藐三菩提。』是菩薩從遠離所，來至聚落，見餘比丘求佛道者，心性和柔，便生輕慢，汝是憒閙行者。須菩提！是菩薩以憒閙為真遠離，以真遠離為憒閙，如是說其過惡，不生恭敬心，應恭敬而反輕慢，應輕慢而反恭敬。作是念：『我見非人，念我而來，助我而來，佛所聽許，真遠離行，我則行之，汝近聚落，誰當念汝，誰當助汝。』作是念已，輕餘菩薩清淨行者。須菩提！當知是人，是菩薩旃陀羅；當知是人，污餘菩薩，臭穢不淨；當知是人，是似像菩薩；當知是人，一切世間天人之大賊，沙門形賊。須菩提！求佛道者，不應親近如是之人。何以故？如是人等，名為增上慢者。
"Subhuti! There are also evil demons who come to the bodhisattva, dwelling in the air, and say: 'Excellent, excellent! What you are practicing is true seclusion, praised by the Buddha. With this seclusion, you will quickly attain anuttara-samyak-sambodhi.' This bodhisattva, coming from seclusion to a village, sees other bhikṣus seeking the Buddha's path, gentle in nature, and looks down on them, saying, 'You are practitioners of commotion.' Subhuti! This bodhisattva mistakes commotion for true seclusion, and true seclusion for commotion. Thus speaking of their faults, they do not generate respect, disrespecting those who should be respected and respecting those who should be disrespected.
They think: 'I have seen non-humans who have come to think of me and help me. The Buddha approves of true seclusion practice, which I am practicing. You are near the village, who will think of you, who will help you?' Having thought this, they look down upon other bodhisattvas who practice purely.
Subhuti! Know that such a person is a caṇḍāla among bodhisattvas; know that such a person pollutes other bodhisattvas, foul and impure; know that such a person is a counterfeit bodhisattva; know that such a person is a great thief among all worldly gods and humans, a thief in the guise of a śramaṇa. Subhuti! Those seeking the Buddha's path should not associate with such people. Why? Because such people are called those of overweening pride."
[0571b08] 「須菩提！若菩薩愛惜薩婆若，愛惜阿耨多羅三藐三菩提，深心欲得阿耨多羅三藐三菩提，欲得利益一切眾生，不應親近如是等人。求佛道者，常求己利，常應厭離、怖畏三界，於此人中，當生慈悲喜捨之心。我當如是懃行精進。得阿耨多羅三藐三菩提時，無如是惡，若其起者，當疾除滅。須菩提！如是行者，是為菩薩智慧之力。」
"Subhuti! If a bodhisattva cherishes sarvajñā, cherishes anuttara-samyak-sambodhi, deeply desires to attain anuttara-samyak-sambodhi, and wishes to benefit all sentient beings, they should not associate with such people. Those seeking the Buddha's path should always seek their own benefit, should always be weary of and fear the three realms, and should generate minds of loving-kindness, compassion, joy, and equanimity towards these people. I should diligently practice with vigor in this way. When attaining anuttara-samyak-sambodhi, there will be no such evils, and if they arise, they should be quickly eliminated. Subhuti! One who practices like this possesses the power of a bodhisattva's wisdom."