[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 10.203 # 注維摩詰經 10.203 注維摩詰經 10.203 - **Language:** Classical Chinese ### [10.203](https://indike.org/pramana/in.bauddha.taisho.1775.10.203) 什曰：以神通加其念力令不忘也。問曰：昔時魔常來下壞亂學人，今何因不來？答曰：優波掘恩力故。佛在世時，有外道薩遮尼犍，大聰明能論議，心大高慢，知佛法尊妙，意欲出家。問佛言：我若出家，智德名聞如佛不？佛言：不得。又問：得如舍利弗不：佛言：不得。如是一一問五百弟子，乃至問得如羅睺羅不？答言：不得。於是尼犍言：我出家既不得如佛，又不得如弟子，何用出家？又問：後當得不？佛言：後世無諸大人，然後當得。尼犍命終已，佛泥洹後百年阿育王時生，出家學道得阿羅漢，有大名聲，教化國人令得阿羅漢，除度夫不度婦、度婦不度夫不在數中，但取夫婦俱時得阿羅漢者，以算子數之積算滿屋。後泥洹時，以算子燒身，不假餘物。未泥洹時，甞於林中坐禪，見一餓狗饑羸將死，常減食與之。諸比丘各分食而與，狗遂腹脹欲死。時諸比丘各各坐繩床，圍繞守視誦經說法。狗以善心視諸比丘，又聞法音，命終已生第六天，有大威德與魔王共坐。時狗已臭爛，彼魔心念：何因有此大人與我共坐？觀其本緣乃知是狗，即大瞋恚：是優波掘比丘使是臭狗與我共坐，當作方便令其毀辱。時優波掘林中坐禪入滅盡定，魔即以天上嚴飾華鬘繫額上已，廣語四眾將共視之。此比丘於空閑處嚴飾如是，云何名為清淨有德？須臾優波掘從定起，覺頭有華鬘，知是魔為，即指之：汝是魔王。即取死狗變為華鬘，極大嚴飾，語魔言：汝以鬘供養我，我還以鬘報汝，汝可著之。便以神力繫鬘著魔王頸，繫已還成死狗，膖脹蛆爛甚大臭惡。魔以神力去之而不能得。至帝釋所，帝釋不受。自還六天乃至梵天，皆悉不受，無能為解。語言：汝自還去，求彼比丘。即至優波掘所，求解臭鬘。優波掘即與要誓：汝從今日乃至法盡，莫復來下壞亂學人。又我雖見佛法身，不見色身，汝今為我變作佛形。若能如是，當解汝鬘。魔即受其誓，便語比丘言：我作佛時，莫向我禮。於大林中變為佛身，相好具足放大光明，作諸弟子皆如舍利弗等，大眾圍繞從林間來。優波掘歡喜踴躍，忘其要誓，即為作禮。魔言：云何違要而向我禮？優波掘言：我自作佛意禮耳。於是臭鬘自然得解。魔言：佛真大慈悲，我種種惱佛，佛不報我；而今比丘見報如是之甚。比丘言：佛大慈大悲，自能容忍；我小乘之人，不能如是。魔不來因緣，略說之也。肇曰：冥啟其心，增其善念也。 > \[Kumāra\]jīva says: By supernatural power, he enhances their power of mindfulness so they do not forget. Question: In the past, Māra constantly came down to corrupt and disrupt practitioners; for what reason does he not come now? Answer: Because of the grace and power of Upagupta. When the Buddha was in the world, there was a non-Buddhist named Saccaka Nirgrantha, who was extremely intelligent, capable in debate, and arrogant in mind. Knowing the Buddha's Dharma was noble and wondrous, he wished to leave home. He asked the Buddha: 'If I leave home, will my wisdom, virtue, and fame be like the Buddha's?' The Buddha said: 'They will not.' He asked again: 'Will they be like Śāriputra's?' The Buddha said: 'They will not.' In this way he asked about each of the five hundred disciples, down to asking whether they would be like Rāhula. The Buddha replied: 'They will not.' Thereupon the Nirgrantha said: 'Since by leaving home I would be neither like the Buddha nor like the disciples, what use is leaving home?' He asked again: 'Shall I attain it later?' The Buddha said: 'In a future age when these great people are gone, you will then attain it.' After the Nirgrantha ended his life, he was born a hundred years after the Buddha's nirvāṇa, in the time of King Aśoka. He left home to study the Way and became an arhat of great fame. He converted the people of the country and caused them to attain arhatship. Excluding cases where the husband was delivered but not the wife, or the wife was delivered but not the husband—which were not counted—and taking only those cases where husband and wife attained arhatship together, he counted them with tally sticks until the accumulated tallies filled a room. Later, at the time of his nirvāṇa, he burned his body with the tallies, needing no other materials. Before his nirvāṇa, he once sat in meditation in a forest and saw a starving dog, emaciated and near death. He regularly reduced his food to give to it. The monks each shared their food and gave it, and the dog's belly swelled so that it was about to die. At that time, the monks each sat on rope beds, surrounding and guarding it, reciting sūtras and expounding the Dharma. The dog looked at the monks with a good mind, and also heard the sound of the Dharma. After ending its life, it was born in the sixth heaven, endowed with great authority and virtue, sitting together with the King of Māra. At that time the dog's body was already putrid and rotting. That Māra thought to himself: 'For what reason does this great person sit with me?' Observing its past causes, he realized it was a dog, and flew into a great rage: 'It is the monk Upagupta who has caused this foul dog to sit with me! I will devise an expedient to humiliate him.' At that time Upagupta was sitting in meditation in the forest, entered into the absorption of cessation. Māra placed a heavenly ornamental flower garland on his forehead, and widely told the fourfold assembly, leading them together to look at him: 'This monk is adorned like this in an empty and secluded place—how can he be called pure and virtuous?' In a moment Upagupta arose from meditation, felt the flower garland on his head, and knew it was Māra's doing. Pointing at him, he said: 'You are the King of Māra.' He then took the dead dog, transformed it into a flower garland of immense beauty, and said to Māra: 'You made an offering of a garland to me; I in return repay you with a garland. You may wear it.' With supernatural power he bound the garland onto the King of Māra's neck. Once bound, it turned back into a dead dog, swollen, maggot-ridden, rotting, and foul-smelling. Māra used supernatural power to remove it but could not. He went to Śakra, but Śakra would not take it off. Returning through the six heavens up to the Brahmā heaven, none of them would take it off, and none could undo it. They told him: 'Go back yourself and seek that monk.' He went at once to Upagupta, begging to undo the foul garland. Upagupta then made a vow with him: 'From this day until the exhaustion of the Dharma, do not come down again to corrupt and disrupt practitioners. Furthermore, although I have seen the Buddha's dharmakāya, I have not seen his physical body. Now transform yourself into the Buddha's form for me. If you can do this, I will undo your garland.' Māra accepted his vow, and said to the monk: 'When I take the form of the Buddha, do not bow down to me.' In the great forest he transformed into the Buddha's body, fully endowed with the marks and signs, emitting great light, and transformed all the disciples to be like Śāriputra and the others, surrounded by the great assembly, emerging from between the trees. Upagupta was overjoyed and, forgetting his vow, bowed down to him. Māra said: 'Why have you violated the vow and bowed down to me?' Upagupta said: 'I merely bowed with the mind that it was the Buddha.' Thereupon the foul garland was naturally undone. Māra said: 'The Buddha is truly of great loving-kindness and compassion; though I troubled the Buddha in various ways, the Buddha did not retaliate against me. Yet now this monk's retaliation is this severe.' The monk said: 'The Buddha's great loving-kindness and great compassion can naturally tolerate it; I am a person of the Small Vehicle and cannot be like that.' This briefly explains the causes and conditions of Māra not coming. \[Seng\]zhao says: It darkly opens their minds and increases their wholesome thoughts. > — English (machine translation) (machine translation) - [Previous: 10.202](https://indike.org/pramana/in.bauddha.taisho.1775.10.202) - [Next: 10.204](https://indike.org/pramana/in.bauddha.taisho.1775.10.204) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1775.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.10.203) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.10.203](https://indike.org/pramana/in.bauddha.taisho.1775.10.203) · Pramāṇa