破魔品第四
爾時尊者舍利弗白佛言：「世尊！今此瑞相誰之所為？能令如是三千大千世界大地六種振動。又是寶輦殿堂蓮花座上諸菩薩等，放大光明照斯眾會，演說如是微妙深法。復令如是無量億數諸天子眾皆來集會，復有億數諸菩薩等亦來集也。」
At that time, the Venerable Śāriputra said to the Buddha: "World-Honored One! Who is responsible for these auspicious signs? What has caused the six kinds of quakes in this three-thousand great thousandfold world system? And these bodhisattvas on jeweled carriages, pavilions, and lotus seats, emitting great light illuminating this assembly, expounding such profound and subtle Dharma. Furthermore, what has caused countless billions of devaputras to gather here, along with billions of bodhisattvas?"
爾時佛告舍利弗：「斯乃文殊師利威神之力，故現如是妙莊嚴事，亦令菩薩諸天雲集。所以者何？舍利弗！是文殊師利與善住意天子將諸大眾欲來我所，請問如是破散諸魔三昧法門，具足成就諸不思議甚深佛法故。」
The Buddha then told Śāriputra: "This is due to the spiritual power of Mañjuśrī, manifesting such wondrous adornments and causing bodhisattvas and devas to gather like clouds. Why? Śāriputra! Mañjuśrī, along with the devaputra Suṣṭhitamati, is bringing great assemblies to come to me, wishing to inquire about the samādhi Dharma door of defeating all māras, in order to fully accomplish the inconceivable and profound Buddha Dharma."
時舍利弗復白佛言：「世尊！若如是者，何因緣故我觀此眾，竟不見彼文殊師利？」
Then Śāriputra again said to the Buddha: "World-Honored One! If this is so, why is it that when I look at this assembly, I do not see Mañjuśrī?"
佛告舍利弗：「汝宜且待。今文殊師利已與一切魔王、一切魔眾、一切魔宮作大衰耗，所為神變極妙莊嚴，將至我所汝當自見。」
The Buddha told Śāriputra: "You should wait. Mañjuśrī has now caused great decline to all māra kings, all māra assemblies, and all māra palaces. His supernatural transformations are extremely wondrous and adorned. When he comes to me, you will see for yourself."
於是文殊師利即入破散諸魔三昧。三昧力故，即時三千大千世界百億魔宮朽故暗冥若將毀壞，其變已現無復威光，令一切魔不樂其所，各自見身惛耄羸瘠柱杖而行，諸天女輩變成老母。一切眾魔見是事故，心大憂愁身毛皆竪，惶怖思念：「是何變怪令吾內外不祥若斯，將無死沒時至果報離散耶？為是世間將壞劫災事乎？」
At this, Mañjuśrī entered the samādhi of defeating all māras. Due to the power of this samādhi, instantly in the three-thousand great thousand-fold world system, a hundred billion māra palaces became old, dark, and seemingly about to collapse. Their transformations appeared, and they lost their majestic light. All māras became unhappy in their places, each seeing their own bodies as senile, weak, and emaciated, walking with canes. The celestial maidens turned into old women. Seeing this, all the māras became greatly worried, their body hair standing on end, thinking in fear: "What strange transformation has caused such inauspiciousness within and without us? Could it be that the time of death has come and karmic retribution is dispersing? Or is this the disaster of the world's destruction?"
彼諸魔眾如是念時，文殊師利復以神力即現百億天子住在魔前，告魔眾曰：「汝勿憂懼。此非汝災亦非劫盡。所以者何？今此適有住不退轉菩薩大士名文殊師利，有大威神道德超世，即時正入破散諸魔三昧法門。以彼大士三昧威神其事若此，非有他也。」
As the māra assemblies were thinking this, Mañjuśrī again used his spiritual power to manifest a hundred billion devaputras standing before the māras, telling them: "Do not worry or fear. This is neither your disaster nor the end of the kalpa. Why? There is now a non-retrogressing great bodhisattva named Mañjuśrī, with great spiritual power and virtue surpassing the world, who has just entered the samādhi Dharma door of defeating all māras. Due to this great being's samādhi and spiritual power, these events are occurring. There is no other reason."
諸化天子說是語時，一切魔王及諸魔眾聞諸化天說文殊師利大士名號，更增惶恐戰悼不安，一切魔宮皆大震動。時諸魔王答化天曰：「唯願仁慈救我危厄。」
When the magically created devaputras spoke these words, all the māra kings and māra assemblies heard them mention the name of the great being Mañjuśrī, which increased their fear and trembling, making them uneasy. All the māra palaces shook greatly. Then the māra kings replied to the magically created devas: "We beg for your compassion to save us from this peril."
諸化天子復語魔言：「勿怖勿怖。汝等今宜速疾往詣釋迦牟尼佛世尊所。所以者何？彼佛如來有大慈悲。若諸眾生憂恐煎迫，但往歸依，皆蒙安樂除諸憂苦。」時諸化天如是語已，即於其處忽然不現。爾時一切魔王及諸魔眾聞化天教莫不歡欣，皆共同心於須臾頃羸弊柱杖皆來住於釋迦牟尼佛前，同聲白言：「大德世尊！願見救護願見救護，免茲變怪困苦大厄。世尊！我等寧受百千萬億諸佛名號，不願聞彼文殊師利一菩薩名。何以故？我即聞是文殊師利菩薩名時便大驚恐，若喪自身。」
The magically created devaputras again said to the māras: "Do not fear, do not fear. You should quickly go to the World-Honored One, Śākyamuni Buddha. Why? That Buddha Tathāgata has great compassion. If any sentient beings are afflicted with worry and fear, they need only take refuge in him, and all will receive peace and have their worries and sufferings removed." After the magically created devas spoke thus, they suddenly disappeared from that place.
At that time, all the māra kings and māra assemblies, having heard the teachings of the magically created devas, were all joyful. With one mind, in an instant, they came leaning on their canes in their weak and decrepit state to stand before Śākyamuni Buddha. They said in unison: "Great Virtuous World-Honored One! Please save and protect us, please save and protect us from this strange transformation and great suffering. World-Honored One! We would rather hear the names of hundreds of thousands of millions of billions of Buddhas than hear the name of that one bodhisattva Mañjuśrī. Why? As soon as we hear the name of Bodhisattva Mañjuśrī, we become greatly frightened, as if losing our very selves."
爾時世尊告諸魔言：「波旬！汝今何忽發如是言？所以者何？是文殊大士凡所開導利益眾生，億百千佛昔所未作，今亦不作當亦不作。唯此文殊師利去來現在常為眾生建斯大事，眾生熟已置解脫中，是故汝等雖復聞彼百千佛名不生苦惱亦無驚怖。云何而言我今忽聞一文殊師利名皆大驚恐？」
At that time, the World-Honored One said to the māras: "Pāpīyan! Why do you suddenly speak such words? Why? The guidance and benefit that this great being Mañjuśrī provides for sentient beings is what billions and hundreds of thousands of Buddhas have not done in the past, are not doing now, and will not do in the future. Only this Mañjuśrī constantly establishes these great matters for sentient beings in the past, present, and future, placing them in liberation when they are ready. Therefore, even though you hear the names of hundreds of thousands of Buddhas, you do not feel suffering or fear. How can you say that you now suddenly hear the name of Mañjuśrī and become greatly frightened?"
時彼魔眾。白言：「世尊！我誠慚恥此弊老身，加以惶懼發斯言耳。世尊！我等從今歸依正覺，唯願哀愍復我本形。」
Then the māra assembly said: "World-Honored One! We are truly ashamed of these decrepit old bodies, and it is out of fear that we spoke those words. World-Honored One! From now on, we take refuge in the Perfectly Enlightened One. We only wish for your compassion to restore us to our original form."
佛告之曰：「且待須臾。文殊師利亦既來已，自除汝恥。」
The Buddha told them: "Wait a moment. When Mañjuśrī arrives, he will remove your shame himself."
於是文殊師利從三昧起，遂與無量百千天眾，復與無量百千諸大菩薩摩訶薩等，及無量百千諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，前後圍遶，復作無量百千微妙樂音，復雨如是無量妙花，所謂優鉢羅花、鉢頭摩花、拘物頭花、分陀利花，具大莊嚴、有大神通、威德無極，俱來佛所，頭面禮敬右遶三匝，退住一面。
Then Mañjuśrī arose from his samādhi, accompanied by countless hundreds of thousands of celestial beings, countless hundreds of thousands of great bodhisattva mahāsattvas, and countless hundreds of thousands of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and others, surrounding him in front and behind. They produced countless hundreds of thousands of subtle and wonderful musical sounds, and rained down countless wondrous flowers such as utpala, padma, kumuda, and puṇḍarīka flowers. With great adornments, great supernatural powers, and limitless majesty and virtue, they all came to where the Buddha was, bowed their heads in reverence, circumambulated him three times, and then stood to one side.
爾時世尊告文殊師利言：「文殊師利！汝入如是破散諸魔三昧耶？」
At that time, the World-Honored One said to Mañjuśrī: "Mañjuśrī, did you enter the samādhi of defeating all māras?"
文殊師利白言：「世尊！唯然已入。」
Mañjuśrī replied: "Yes, World-Honored One, I have entered it."
佛言：「文殊師利！汝從何佛聞是三昧？修經幾時而得成滿？」
The Buddha said: "Mañjuśrī, from which Buddha did you hear about this samādhi? How long did you practice before you perfected it?"
文殊師利言：「世尊！我本未發菩提心時，從佛得聞如是三昧。」
Mañjuśrī said: "World-Honored One, I heard about this samādhi from a Buddha before I had even generated bodhicitta."
又問：「文殊師利！彼佛世尊名號何等，說是三昧令汝得聞？」
The Buddha asked further: "Mañjuśrī, what was the name of that World-Honored Buddha who taught this samādhi for you to hear?"
文殊師利白言：「世尊！我憶過去無量無邊不可思議阿僧祇劫，爾時有佛，號曼陀羅花香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現世時，宣說如是破散諸魔三昧。我於彼時初得聽聞。」
Mañjuśrī replied: "World-Honored One, I remember in the past, countless, boundless, inconceivable asaṃkhyeya kalpas ago, there was a Buddha named Tathāgata Mandāra Flower Fragrance, the Worthy One, of Right and Universal Knowledge, Perfect in Clarity and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. When he appeared in the world, he expounded this samādhi of defeating all māras. It was then that I first heard it."
佛告文殊師利：「如是三昧云何修得？」
The Buddha said to Mañjuśrī: "How does one cultivate to attain this samādhi?"
文殊師利白言：「世尊！若菩薩摩訶薩具足成就二十種法，則能得是破魔三昧。何等二十？所謂一者訶毀貪欲破壞貪心，二者訶毀瞋怒破壞瞋心，三者訶毀愚癡破壞癡心，四者訶毀嫉妬破壞妬心，五者訶毀憍慢破壞慢心，六者訶毀諸蓋破壞蓋心，七者訶毀熱惱破壞惱心，八者訶毀想念破壞想心，九者訶毀諸見破壞見心，十者呵毀分別破分別心，十一呵毀取事破壞取心，十二訶毀執著破壞執心，十三訶毀諸相破壞相心，十四訶毀有法破壞有心，十五呵毀常法破壞常心，十六訶毀斷法破壞斷心，十七訶毀諸陰破壞陰心，十八訶毀諸入破壞入心，十九訶毀諸界破壞界心，二十訶毀三界壞三界心。世尊！是為菩薩摩訶薩具二十法，畢竟成就如是三昧。世尊！菩薩摩訶薩復有四法，具足修行得是三昧。何等為四？一者建立心行清淨調柔，二者心性淳直無諸諂曲，三者心無攀緣入深法忍，四者外內所有一切能施。是為菩薩摩訶薩具足四法成就三昧。世尊！菩薩摩訶薩復有四法能得三昧。何等為四？一者畢竟深信，二者成就實語，三者常樂空閑，四者不取諸相。是為菩薩具足四法成就三昧。復有四法菩薩成就得是三昧。何等為四？一者親近善友，二者常知止足，三者獨坐思惟，四者不樂諠猥。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者不破壞戒，二者不缺犯戒，三者無所依戒，四者不望報戒。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者捨聲聞心，二者離緣覺心，三者住菩薩忍，四者不捨眾生。是為菩薩具足四法成就三昧。復有四法，菩薩成就，得是三昧。何等為四？一者修空捨我，二者無相離相，三者無願除願，四者捨諸所有。是為菩薩具足四法能得三昧。
Mañjuśrī said: "World-Honored One! If a bodhisattva mahāsattva fully accomplishes twenty kinds of dharmas, they can attain this samādhi of defeating māras. What are these twenty?
- Denouncing greed and destroying the greedy mind
- Denouncing anger and destroying the angry mind
- Denouncing ignorance and destroying the ignorant mind
- Denouncing jealousy and destroying the jealous mind
- Denouncing pride and destroying the proud mind
- Denouncing hindrances and destroying the hindered mind
- Denouncing afflictions and destroying the afflicted mind
- Denouncing conceptual thoughts and destroying the conceptualizing mind
- Denouncing views and destroying the view-holding mind
- Denouncing discrimination and destroying the discriminating mind
- Denouncing grasping and destroying the grasping mind
- Denouncing attachment and destroying the attached mind
- Denouncing characteristics and destroying the characteristic-perceiving mind
- Denouncing existence and destroying the existence-clinging mind
- Denouncing permanence and destroying the permanence-clinging mind
- Denouncing annihilation and destroying the annihilation-clinging mind
- Denouncing aggregates and destroying the aggregate-clinging mind
- Denouncing sense bases and destroying the sense base-clinging mind
- Denouncing elements and destroying the element-clinging mind
- Denouncing the three realms and destroying the three realm-clinging mind
World-Honored One! These are the twenty dharmas that a bodhisattva mahāsattva fully accomplishes to ultimately attain this samādhi.
World-Honored One! There are four more dharmas that a bodhisattva mahāsattva fully cultivates to attain this samādhi. What are these four?
- Establishing a pure and gentle mind and conduct
- Having a straightforward mind without deceit
- Having a mind free from attachments and entering deep dharma patience
- Being able to give away everything, both internal and external
These are the four dharmas that a bodhisattva mahāsattva fully accomplishes to attain this samādhi.
World-Honored One! There are four more dharmas by which a bodhisattva mahāsattva can attain this samādhi. What are these four?
- Ultimate deep faith
- Accomplishing truthful speech
- Always delighting in solitude
- Not grasping at characteristics
These are the four dharmas that a bodhisattva fully accomplishes to attain this samādhi.
There are four more dharmas by which a bodhisattva can attain this samādhi. What are these four?
- Associating with good friends
- Always knowing contentment
- Sitting alone in contemplation
- Not delighting in clamor
These are the four dharmas that a bodhisattva fully accomplishes to attain this samādhi.
There are four more dharmas by which a bodhisattva can attain this samādhi. What are these four?
- Not breaking the precepts
- Not violating the precepts
- Precepts without dependence
- Precepts without expectation of reward
These are the four dharmas that a bodhisattva fully accomplishes to attain this samādhi.
There are four more dharmas by which a bodhisattva can attain this samādhi. What are these four?
- Abandoning the śrāvaka mind
- Departing from the pratyekabuddha mind
- Abiding in bodhisattva patience
- Not abandoning sentient beings
These are the four dharmas that a bodhisattva fully accomplishes to attain this samādhi.
There are four more dharmas by which a bodhisattva can attain this samādhi. What are these four?
- Cultivating emptiness and abandoning self
- Being without characteristics and departing from characteristics
- Being without wishes and eliminating wishes
- Renouncing all possessions
These are the four dharmas that a bodhisattva fully accomplishes to attain this samādhi."
「世尊！時彼曼陀羅花香如來、應供、正遍覺說此破散諸魔法門，我從彼佛聞已初修。次復有佛，號一切寶電蔽日月光如來、應供、正遍覺，我時於彼具足成就。彼佛世尊說此門時，彼眾會中十千菩薩皆得成就此三昧門。」
"World-Honored One! At that time, when the Tathāgata Mandāra Flower Fragrance, the Worthy One, of Right and Universal Knowledge expounded this Dharma door of defeating all māras, I first began to cultivate it after hearing it from that Buddha. Then there was another Buddha, named Tathāgata All-Jewel Lightning Eclipsing Sun and Moon Light, the Worthy One, of Right and Universal Knowledge, under whom I fully accomplished it. When that World-Honored One taught this Dharma door, ten thousand bodhisattvas in that assembly all attained this samādhi gateway."
爾時尊者舍利弗白佛言：「希有世尊！今此文殊師利乃能久遠成就如是降魔三昧。三昧力故，能令波旬及諸魔眾髮白老耄形志俱衰，一至斯也。
At that time, the Venerable Śāriputra said to the Buddha: "How extraordinary, World-Honored One! This Mañjuśrī has been able to accomplish such a māra-subduing samādhi for so long. Due to the power of this samādhi, he can cause Māra and all his hosts to have white hair, become old and decrepit, with both form and will declining to this extent."」
佛告舍利弗：「於意云何？汝今言此文殊師利，獨是三千大千世界變此眾魔如斯老耄耶？舍利弗！汝今不應作如是見。所以者何？舍利弗！今者十方如恒河沙等諸佛世界所有諸魔，一切皆悉如是變壞，盡是文殊師利威力所為。」於是世尊告文殊師利言：「文殊師利！汝今當且攝汝神力，令彼眾魔得復本形。」
The Buddha told Śāriputra: "What do you think? Do you now say that this Mañjuśrī has only transformed the māras of this three-thousand great thousandfold world system into such old age? Śāriputra, you should not hold such a view. Why? Śāriputra, now in all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, all the māras have been similarly transformed and destroyed. This is all due to Mañjuśrī's power." Then the World-Honored One said to Mañjuśrī: "Mañjuśrī, you should now withdraw your spiritual power and allow those māras to regain their original form."
爾時文殊師利受佛教已，告諸魔曰：「眾仁者！實為厭患此身儀耶？」
At that time, Mañjuśrī, having received the Buddha's instruction, said to the māras: "Gentlemen, are you truly weary of this bodily form?"
諸魔報曰：「唯然。大士！」
The māras replied: "Indeed, Great Being!"
文殊師利言：「若如是者，汝今亦當厭患貪欲，勿著三界。」
Mañjuśrī said: "If that is so, you should now also be weary of greed and desire, and not be attached to the three realms."
諸魔報曰：「善哉大士！敬聞嘉誨豈敢有違。唯願少假威神除此慚苦。」文殊師利遂攝神力，令一切魔復彼天形莊嚴如故。
The māras replied: "Excellent, Great Being! We respectfully hear your kind admonition and dare not disobey. We only wish for you to briefly lend your spiritual power to remove this shame and suffering." Mañjuśrī then withdrew his spiritual power, causing all the māras to regain their celestial forms and adornments as before.
爾時文殊師利告諸魔言：「波旬！汝所有眼，何者為眼？何者眼想？如是，何處是眼著是眼相？是眼攀緣、是眼障礙、是眼思、是眼我、是眼依止、是眼喜樂、是眼戲論、是眼我所、是眼護、是眼念、是眼取、是眼捨、是眼分別、是眼思量、是眼成就、是眼生、是眼滅，乃至是眼來去。如是等法，為汝境界魔業障礙。如眼，乃至身意亦如是。又如色乃至觸法，為汝境界魔業障礙，亦復如是。汝等皆應如實了知。復次波旬！汝所有眼，即為非眼，亦為無眼。為無眼想、無眼著、無眼相、無眼攀緣、無眼障礙、無眼思、無眼我、無眼依止、無眼愛、無眼戲論、無眼我所、無眼護、無眼念、無眼取、無眼捨、無眼分別、無眼思量、無眼決定、無眼生、無眼滅、無眼去、無眼來。如是等法非汝境界，汝於是中不能為主，無法無力、不得自在，亦無取著。如眼，乃至身意亦如是。又如色乃至觸法亦如是。汝等皆應如實了知。」文殊師利說是法時，眾中一萬魔王波旬皆發阿耨多羅三藐三菩提心，八萬四千諸魔眷屬遠塵離垢得法眼淨。
At that time, Mañjuśrī said to the māras: "Pāpīyan! Of the eyes you possess, which is the eye? What is the notion of eye? Thus, where is the eye attached, what is the characteristic of the eye? What is the grasping of the eye, the obstruction of the eye, the thought of the eye, the self of the eye, the dependence of the eye, the delight in the eye, the conceptual proliferation of the eye, the possession of the eye, the protection of the eye, the mindfulness of the eye, the grasping of the eye, the abandoning of the eye, the discrimination of the eye, the consideration of the eye, the accomplishment of the eye, the arising of the eye, the cessation of the eye, up to the coming and going of the eye. Such dharmas are the obstructions of māra's activities in your realm. As with the eye, so it is with the body and mind. Also, as with form up to tangible objects, these are obstructions of māra's activities in your realm. You should all know this as it truly is.
Furthermore, Pāpīyan! The eye you possess is not an eye, and is also no-eye. It is without notion of eye, without attachment to eye, without characteristic of eye, without grasping of eye, without obstruction of eye, without thought of eye, without self of eye, without dependence on eye, without love for eye, without conceptual proliferation of eye, without possession of eye, without protection of eye, without mindfulness of eye, without grasping of eye, without abandoning of eye, without discrimination of eye, without consideration of eye, without determination of eye, without arising of eye, without cessation of eye, without coming of eye, without going of eye. Such dharmas are not your realm, you cannot be the master of them, you have no dharma and no power, you do not attain freedom, and you also have no attachment. As with the eye, so it is with the body and mind. Also, as with form up to tangible objects, it is the same. You should all know this as it truly is."
When Mañjuśrī spoke this teaching, ten thousand māra kings Pāpīyan in the assembly all gave rise to the aspiration for anuttara samyak saṃbodhi, and eighty-four thousand māra attendants became free from defilements and attained the pure Dharma eye.