佛祖統紀 2.47

2.47

四年（癸未）太子心自念言。我今修於苦行垂滿六年。若以羸身而取道者。彼諸外道當言自餓是涅槃因。我當受食然後成道。即至泥連禪河。洗浴身體。時彼林外有一牧牛女。名難陀婆羅。有淨居天。來下勸言。汝可供養。女人聞已大喜。即見地中生千葉蓮。上有乳糜即取奉上。太子呪願受食。氣力充足（按佛本行經。善生村主二女。一名難陀。一名婆羅。聚一千牸牛。取乳飲牛。展轉至十五牛。取乳煮糜。以上菩薩。有龍女。奉天妙筌。提即坐上。如意飽食。身體相好。圓滿如舊○普耀經云。龍女獻妙床）即趣畢鉢羅樹。自發願言。我坐樹下若道不成要終不起（諸經多言菩提樹。此翻為道。言坐此樹下成道也。其樹正名畢鉢羅）又思惟。過去諸佛。以草為座成無上道。釋提桓因化為凡人。執淨軟草至菩薩前。問汝何名。答名吉祥。菩薩喜曰。我破不吉以成吉祥。乃敷以為座結加趺坐。而自誓言。不成正覺不起此座（因果經）佛為太子時。出家求道。淨飯王父。遣釋種五人隨逐給侍。憍陳如（此云火器）十力迦葉（亦名婆敷）是母親。二人執五欲樂。見太子初食麻麥。心不忍可即便捨去。頞鞞（此云馬勝）跋提（此云小賢甘露王次子）摩訶男俱利（斛飯王子五人諸文不同。今用文句五卷所出。與此論無殊）此是父親。三人執苦行淨。太子後知非道。捨而受食羹飯酥乳。三人謂其狂亂失志。亦復捨去（新婆沙論。○因果經。四教儀。先降魔後成道。華嚴經。先成道後降魔。妙樂云。既降魔已。應轉法輪。此大小機見之異也。今文云降魔。已入定。明星出時。霍然大悟。則當以降魔為先也）時魔王宮殿自然動搖。魔王念言。瞿曇當成正覺。及道未成往壞亂之。於是手執弓箭。與諸眷屬俱往樹下。語菩薩言。汝應修轉輪王業捨出家法。今若不起我試射汝。菩薩怡然不驚不動。魔王挽弓放箭。停於空中。其鏃向下變成蓮華。魔王復遣三女。白菩薩言。仁者至德。願侍左右。菩薩答言。汝植小善。得為天身。不念無常。而作妖媚。今便可去。吾不相須。時三天女變成老姥。頭白面皺。魔王即以軟語誘言。汝若不樂人間。我捨天位及五欲具。悉持與汝。菩薩答言。汝先修少施今得為自在天王。此福有期要還沈溺。非我所須。魔曰。我之果報是汝所知。汝之果報誰復知者。菩薩答言。唯此地知。於時大地六種震動。地神涌出而語魔言。菩薩昔以頭面髓腦國城妻子象馬珍寶。而用布施。不可稱計。為求無上正真之道。是故汝今不應惱亂。魔聞怖懼。即自思惟。我今當更設方便廣集軍眾以力迫脇。時諸軍眾忽然來至充滿虛空。執戟操劍。多頭多目。諸惡類形圍遶菩薩。四方煙起四海涌沸。是諸魔眾各盡威力。角目切齒橫飛亂擲。菩薩觀之如童子戲。空中有神隱身而言。菩薩歷劫修習善果欲導眾生。汝今云何惱亂導師。今日決定樹下成無上道。此地乃是過去諸佛金剛之座。堪受妙定。非汝所摧。汝今宜應息憍慢意而奉事之。是時魔王聞空中聲即還本宮（因果經）。惡魔波旬將八十億眾。欲來壞佛。語云。汝不急去。我擲汝海水。佛語波旬。汝今先能動此澡瓶。然後可能擲我海水。時波旬不能令動。軍眾壞散（雜寶藏經）波旬長子商主即頂禮菩薩求乞懺悔白言。我父無智觸忤大聖。願得恕亮（佛本行經○已上小機所見降魔相）。

Fourth year (guiwei): The Crown Prince thought to himself, 'I have now practiced asceticism (tapas) for nearly six full years. If I attain the Way with an emaciated body, those non-Buddhists will claim that self-starvation is the cause of nirvāṇa. I should accept food and only then attain the Way.' He thereupon went to the Nairañjanā River to bathe his body. At that time, outside the forest, there was a cowherd girl named Nandabalā. A deity from the Śuddhāvāsa heaven descended and urged her, saying, 'You may make an offering.' Hearing this, the woman was filled with great joy. She immediately saw a thousand-petaled lotus emerge from the earth, upon which sat milk rice. She took it and offered it up. The Crown Prince pronounced a blessing and consumed the food, his physical strength becoming fully restored. (Note: According to the Abhiniṣkramaṇa-sūtra, the village chief Sujāta had two daughters, one named Nandā and the other Balā. Gathering a thousand cows, they fed milk from one to another down to fifteen cows, took the milk to cook rice gruel, and offered it to the Bodhisattva. A nāga maiden offered a celestial, exquisite stool, and sitting upon it, he ate his fill as he wished, his physical characteristics and marks becoming as fully restored as before. The Puyao jing says that a nāga maiden presented an exquisite couch.) He then proceeded to the pippala tree and made a vow, saying, 'If I do not attain the Way sitting under this tree, I shall never rise.' (Many sūtras refer to it as the bodhi tree. Here it is translated as 'Way,' meaning that he attained the Way sitting under this tree. The proper name of the tree is pippala.) He further reflected, 'Past Buddhas used grass as their seats to attain the unsurpassed Way.' Śakra Devānām Indra transformed himself into an ordinary man, holding clean, soft grass, and came before the Bodhisattva. He asked, 'What is your name?' The man replied, 'My name is Kuśa (Auspicious).' The Bodhisattva rejoiced, saying, 'I shall destroy what is inauspicious to achieve what is auspicious.' He then spread it to make a seat, sat down cross-legged, and vowed, 'Unless I attain sambodhi, I shall not rise from this seat' (Guo qu xian zai yin guo jing). When the Buddha was Crown Prince and left home to seek the Way, his father, King Śuddhodana, dispatched five members of the Śākya clan to follow and attend upon him. Kauṇḍinya (translated here as 'fire vessel') and Daśabala-Kāśyapa (also named Vāṣpa) were on his mother's side. These two clung to the pleasures of the five desires; seeing the Crown Prince initially eating hemp and wheat, their hearts could not tolerate it, and they abandoned him and departed. Aśvajit (translated here as 'supreme horse'), Bhadrika (translated here as 'lesser worthy', the second son of King Amṛtodana), and Mahānāman-Kulika (the son of King Droṇodana; these five differ across various texts, and we now follow the listing in fascicle five of the Fahua wenju, which is identical to this treatise) were on his father's side. These three clung to asceticism as purity; when the Crown Prince later realized it was not the Way, abandoning it to accept offerings of broth, rice, butter, and milk, the three thought he had gone mad and lost his resolve, and they also abandoned him and departed (Abhidharma-mahāvibhāṣā-śāstra. Note: According to the Guo qu xian zai yin guo jing and the Sijiao yi, subduing Māra comes before attaining the Way; according to the Avataṃsaka-sūtra, attaining the Way comes before subduing Māra. Miaole states: 'Having subdued Māra, he was to turn the wheel of the Dharma.' This is the difference in perspective between the Mahāyāna and Hīnayāna capacities. The present text says that after subduing Māra, he entered samādhi, and when the morning star appeared, he had a sudden great enlightenment; thus subduing Māra should properly come first). At that time, the palaces of King Māra shook spontaneously. King Māra thought, 'Gautama is about to attain sambodhi. Before he completes the Way, I will go and disrupt him.' Thereupon, grasping bow and arrows, he went beneath the tree together with his retinue. He said to the Bodhisattva, 'You ought to cultivate the deeds of a wheel-turning king and abandon the practice of renunciation. If you do not rise now, I shall test shooting you.' The Bodhisattva was calm, neither startled nor shaken. King Māra drew his bow and released arrows, but they halted in midair, their points turning downward and transforming into lotus blossoms. King Māra then dispatched three daughters, who addressed the Bodhisattva, saying, 'Noble one of supreme virtue, we wish to serve at your side.' The Bodhisattva replied, 'You planted minor good deeds to obtain celestial bodies, yet you do not contemplate impermanence and instead practice bewitching charms. You may depart at once; I have no need for you.' At that moment, the three celestial maidens turned into old crones with white hair and wrinkled faces. King Māra then enticed him with gentle words, saying, 'If you do not delight in the human realm, I will renounce my heavenly throne along with the implements of the five desires and give them all to you.' The Bodhisattva replied, 'You previously cultivated a small amount of giving, so that you are now the lord of the Paranirmitavaśavartin heaven. This merit has a finite span; you will eventually sink into suffering again. It is not what I require.' Māra said, 'My retribution is known to you; but who knows yours?' The Bodhisattva replied, 'Only this earth knows.' At that moment, the great earth shook in six ways. The earth deity surged forth and said to Māra, 'In the past, the Bodhisattva gave away his head, face, marrow, brain, kingdoms, cities, wives, children, elephants, horses, and precious jewels in amounts beyond calculation, all to seek the unsurpassed, true, and authentic Way. Therefore, you must not trouble or disrupt him now.' Hearing this, Māra was terrified. He then thought to himself, 'I must now devise further expedients and assemble a vast army to coerce him by force.' At once, the demon hosts suddenly arrived, filling the sky, wielding halberds and swords, with many heads and many eyes, surrounded by various foul forms encircling the Bodhisattva. Smoke rose in the four directions, and the four seas boiled. These demon hosts exerted their full might, glaring, gnashing teeth, flying horizontally, and hurling weapons at random. The Bodhisattva viewed them like children at play. A spirit in the sky, hiding its form, said, 'For kalpas the Bodhisattva has cultivated wholesome fruits wishing to guide sentient beings; why do you now trouble the Guide? Today he will surely attain the unsurpassed Way beneath the tree. This earth is the vajra seat of the Buddhas of the past, capable of sustaining sublime samādhi; it cannot be destroyed by you. You ought now to cease your arrogant thoughts and serve him.' At that time, King Māra heard the voice in the sky and returned to his own palace (Guo qu xian zai yin guo jing). The evil Māra Pāpīyas brought an army of eighty billion to destroy the Buddha. He said, 'If you do not leave quickly, I will cast you into the ocean.' The Buddha said to Pāpīyas, 'If you can first move this water pitcher, then you may cast me into the ocean.' Pāpīyas was unable to move it, and his army was routed and scattered (Zabaozang jing). Pāpīyas's eldest son, Sārthavāha, prostrated himself at the Bodhisattva's feet, repenting and saying, 'My father was unwise to offend the Great Sage; we pray for your forgiveness' (Abhiniṣkramaṇa-sūtra. The above is the aspect of subduing Māra as seen by those of Hīnayāna capacities).