釋迦譜 1.425

1.425

雜寶藏經云。昔如來在菩提樹下。惡魔波旬將八十億眾欲來壞佛。至如來所而作是言。瞿曇。汝獨一身何能坐此。急可起去。若不去者。我捉汝脚擲著海水。佛言。我觀世間。無能擲我著海水者。汝於前世但曾作一寺。受一日八戒。施辟支佛一鉢之食。故生六天為大魔王。而我乃於三阿僧祇劫廣修功德。初阿僧祇劫我曾供養無量諸佛。第二第三阿僧祇劫亦復如是。供養聲聞緣覺之人。不可計數。一切大地。無有鍼許非我身骨。魔言。瞿曇汝道。我昔一日持戒施辟支佛食。信有真實。我亦自知汝亦知我。汝自道者誰為證知。佛以手指地言。此地證我。作是證時。一切大地六種震動地神即從金剛際出。合掌白佛言。我為作證。有此地來我恒在中。世尊所說真實不虛。佛語波旬。汝今先能動此澡瓶。然後可能擲我海水。爾時波旬及八十億眾不能令動。魔王軍眾顛倒自墮。破壞星散。爾時魔王即自思惟。我以強弓利箭并及三女兼以方便和言誘之。不能壞亂此瞿曇心。今當更設諸種方便。廣集軍眾以力迫愶。作是念時。其諸軍眾忽然來至。充滿虛空形貌各異。或執戟操劍。頭戴大樹。手執金杵。種種戰具皆悉備足。或猪魚驢馬。師子龍頭。熊羆虎兕。及諸獸頭。或一身多頭。或面各一目。或眾多目。或大腹長身。或羸瘦無腹。或長脚大膝。或大脚肥腨。或長牙利爪。或頭在胸前。或兩足多身。或大面傍面。或色如灰土。或身放煙焰。或象身擔山。或披髮裸形。或復面色半赤半白。或唇垂至地。或上褰覆面。或身著虎皮。或師子蛇皮。或蛇遍纏身。或頭上火然。或瞋目努臂。或傍行跳擲。或空中宛轉。或馳步吼嚇。有如是等諸惡類形。不可稱數。圍繞菩薩。或復有欲裂菩薩身。或四方煙起炎焰衝天。或狂音奮發震動山谷。風火煙塵暗無所見。四大海水一時涌沸。護法天人諸龍鬼等。悉忿魔眾瞋恚增盛。毛孔血流。淨居天眾。見此惡魔惱亂菩薩。以慈悲心而愍傷之。於是來下側塞虛空。見魔軍眾無量無邊。圍繞菩薩發大惡聲。震動天地。菩薩心定顏無異相。猶如師子處於鹿群。皆悉歎言。嗚呼奇哉。未曾有也。菩薩決定當成正覺。是諸魔眾互相摧切。各盡威力摧破菩薩。或角目切齒。或橫飛亂擲。菩薩觀之如童子戲。魔益忿怒更增戰力。菩薩以慈悲力故。令抱石者不能勝舉。其勝舉者不能得下。飛刀舞劍停於空中。電雷雨火成五色華。惡龍吐毒變成香風。諸惡類形。欲毀菩薩不能得動。魔有姊妹。一名彌伽。二名迦利。各各以手執髑髏器。在菩薩前作諸異狀。惱亂菩薩。是諸魔眾種種醜身欲怖菩薩。終不能動菩薩一毛。魔益憂愁。空中有神名曰負多。隱身而言。我於今者見牟尼尊。心意泰然無恐怖想。是諸魔眾起於毒心。於無怨處而橫生忿。是癡惡魔徒自疲勞永無所得。今日宜應捨恚害心。汝口乃可吹須彌山令其崩倒。火可令冷水可令熱。地性堅強可令柔軟。汝不能壞菩薩歷劫修習善果。正思惟之精勤方便淨智慧光。此四功德無能斷截。為作留難不成正覺。如千日照必能除暗。鑽木得火穿地得水。精勤方便無求不得。世間眾生沒於三毒。無有救者。菩薩慈悲。求智慧藥為世除患。汝今云何而惱亂之。世間眾生癡惑無智。悉著邪見。今設法眼修習正路。欲導眾生。汝今云何惱亂導師。是則不可。譬如在於曠野之中。而欲欺誑商人導師。眾生墮大黑暗之中。茫然不知所止住處。菩薩為然大智慧燈。汝今云何欲吹令滅。眾生今者沒生死海。菩薩為修智慧寶船。汝今云何欲令沈溺。忍辱為芽堅固為根。無上大法以為大果。汝今云何而欲攻伐。貪恚癡鎖縛諸眾生。菩薩苦行欲為解之。今日決定於此樹下。結跏趺坐成無上道。此地乃是過去諸佛金剛之座。餘方悉轉斯處不動。堪受妙定非汝所摧。汝今宜應生欣慶心。息憍慢意修知識想。而奉事之。是時魔王聞空中聲。又見菩薩恬然不異。魔心慚愧捨離憍慢。即便復道還歸本宮。群魔憂慼悉皆崩散。情意沮悴無復威力。諸鬪戰具縱橫林野。當於惡魔退散之時。菩薩心淨湛然不動。天無烟霧風不搖條。落日停光倍更明盛。澄月映徹眾星燦朗。幽隱暗冥無復障礙。虛空諸天雨妙華香。作眾妓樂供養菩薩。瑞應本起云。魔王益忿更召諸鬼神王。合一億八千萬眾。皆使變為師子熊羆。兕虎象龍。牛馬犬豕。猴猨之形。不可稱言。蟲頭人軀。蚖蛇之身。黿龜之首。而有六目。或一頸而多頭。齒牙爪距擔山吐火。雷電四繞擭持戈矛。菩薩慈心不驚不怖。一毛不動光顏益好。鬼兵不能得近。魔王自前。與佛相難詰。其辭曰。

The Za baozang jing states: In the past, when the Tathāgata was beneath the bodhi tree, the evil Māra Pāpīyān led a host of eighty billion beings, wishing to destroy the Buddha. Coming before the Tathāgata, he said, "Gautama, all alone by yourself, how can you sit here? Quickly rise and depart! If you do not depart, I will seize your feet and hurl you into the ocean." The Buddha said, "Looking at the world, I see no one capable of hurling me into the ocean. In a past life, you merely established one monastery, observed the eight precepts for a single day, and gave a single bowl of food in alms to a pratyekabuddha; therefore you were born into the sixth heaven as the great Māra king. But I, through three asaṃkhyeya kalpas, have extensively cultivated merit. In the first asaṃkhyeya kalpa, I made offerings to immeasurable Buddhas; in the second and third asaṃkhyeya kalpas, it was likewise so. The śrāvakas and pratyekabuddhas to whom I made offerings cannot be counted. Throughout the great earth, there is not even a needle's point that has not held my bones." Māra said, "Gautama, what you say about my keeping precepts and giving food to a pratyekabuddha for one day in the past is indeed true; I know it myself, and you also know it. But as for what you say of yourself, who will bear witness to it?" The Buddha pointed his finger to the earth and said, "This earth will bear witness to me." When this witness was invoked, the entire great earth shook in six ways, and the earth spirit emerged from the vajra-boundary, joined his palms, and addressed the Buddha, saying, "I will bear witness to you. Ever since this earth has existed, I have always been in it. What the World-Honoured One speaks is true and not false." The Buddha said to Pāpīyān, "Now, if you can first move this water-jar, then you may be able to hurl me into the ocean." At that time, Pāpīyān and his host of eighty billion beings could not make it move. The Māra king's military host tumbled and fell of themselves, shattered and scattered like stars. At that time, the Māra king thought to himself, "I used a strong bow and sharp arrows, along with my three daughters, and used skillful means and gentle words to entice him, yet I could not disturb this Gautama's mind. Now I must devise various other expedients, broadly assembling my army to intimidate him with force." As he thought this, his hosts suddenly arrived, filling empty space with diverse appearances. Some held halberds and gripped swords; some bore great trees upon their heads; some grasped golden pestles; and all kinds of combat gear were fully readied. Some had the heads of pigs, fish, donkeys, horses, lions, and dragons, or bears, brown bears, tigers, and rhinoceroses, as well as various beasts. Some had multiple heads on a single body; some had only one eye per face; some had numerous eyes. Some had huge bellies and tall bodies; some were emaciated and had no bellies. Some had long legs and huge knees; some had big feet and fat calves. Some had long tusks and sharp claws; some had their heads before their chests. Some had two feet and many bodies; some had broad faces or sideways faces; some were colored like ashes and dirt; some emitted smoke and flames from their bodies. Some had elephant bodies carrying mountains; some had disheveled hair and naked forms. Some had faces half red and half white; some had lips hanging down to the ground; some had lips pulled upward, covering their faces. Some wore tiger skins, lion skins, or snake skins; some had snakes completely coiled around their bodies; some had fire blazing atop their heads. Some glared with angry eyes and bared their arms; some leaped and bounded sideways; some tossed and turned in mid-air; some galloped and roared threateningly. Evil forms such as these, beyond reckoning, surrounded the Bodhisattva. Some wished to tear the Bodhisattva's body apart; some caused smoke to rise from the four directions and flames to shoot up into the sky; some unleashed frenzied shrieks that shook the mountains and valleys. Wind, fire, smoke, and dust cast darkness where nothing could be seen, and the four great oceans boiled up at once. The devas, nāgas, and spirits guarding the Dharma were all enraged at the hosts of Māra, their anger intensifying until blood flowed from their pores. The devas of the Śuddhāvāsa heaven, seeing this evil Māra harass and disturb the Bodhisattva, took pity with a mind of compassion. Thereupon they descended, crowding empty space, and saw the immeasurable and boundless armies of Māra surrounding the Bodhisattva, uttering great and terrible cries that shook heaven and earth. The Bodhisattva's mind was steadfast, his countenance without change, like a lion in the midst of a herd of deer. They all sighed in praise, saying, "Oh, how wonderful! Unprecedented! The Bodhisattva is certain to attain correct awakening!" These hosts of Māra mutually urged each other on, each exerting their full strength to shatter the Bodhisattva. Some cast sideways glares and ground their teeth; some flew about wildly and threw projectiles. The Bodhisattva viewed it like children's play. Māra grew even more enraged and further increased his combat forces. By the power of the Bodhisattva's compassion, those who embraced boulders could not lift them, and those who managed to lift them could not bring them down. Flying knives and brandished swords halted in mid-air; lightning, thunder, and rain of fire turned into five-colored flowers; the venom spewed by evil nāgas transformed into fragrant breezes. All the evil forms, wishing to harm the Bodhisattva, could not move him. Māra had two sisters: one named Meghā and the second named Kālī. Each held a skull cup in hand, displaying various strange apparitions before the Bodhisattva to harass and disturb him. Although these hosts of Māra displayed various hideous bodies to terrify the Bodhisattva, they ultimately could not move a single hair of the Bodhisattva. Māra became even more sorrowful. In empty space there was a spirit named Bhūta, who remained invisible and said, "Today I see the Muni, the Honoured One, his mind utterly serene without thoughts of dread. These hosts of Māra have given rise to venomous minds, generating anger out of nowhere against one who bears no enmity. This foolish, evil Māra merely tires himself in vain and will gain nothing forever. Today you should abandon your mind of malice and harm. Your mouth might indeed blow down Mount Sumeru and cause it to collapse; fire could be made cold and water made hot; the hard nature of the earth could be made soft; yet you cannot destroy the wholesome fruits cultivated by the Bodhisattva through successive kalpas, his proper reflection, his diligent expedients, and the pure light of his wisdom. None can sever these four merits, or create obstacles so that he does not attain correct awakening. Just as a thousand suns shining must dispel darkness, or drilling wood yields fire and boring the earth yields water, so through diligent expedients nothing sought is unobtainable. The sentient beings of the world are submerged in the three poisons with no savior. The Bodhisattva, out of compassion, seeks the medicine of wisdom to remove affliction for the world; how can you now disturb him? Sentient beings of the world are deluded without wisdom, all adhering to wrong views; now he establishes the Dharma-eye and cultivates the correct path, wishing to guide sentient beings; how can you now disturb this guide? This cannot be allowed. It is like being in a wilderness and seeking to deceive the guide of merchants. Sentient beings have fallen into great darkness, utterly bewildered and not knowing where to abide; the Bodhisattva has lit the great lamp of wisdom for them; how can you now seek to blow it out? Sentient beings are now submerged in the sea of birth and death; the Bodhisattva has crafted the treasure-ship of wisdom for them; how can you now wish to sink it? Forbearance is the sprout, firmness the root, and the supreme Great Dharma the great fruit; how can you now wish to strike it down? The shackles of greed, hatred, and delusion bind all sentient beings; the Bodhisattva undergoes austerities wishing to untie them for them. Today, beneath this tree, he will decisively sit cross-legged and realize the unsurpassed path. This earth is the vajra-seat of the past Buddhas; all other directions turn, but this place is unmoving. It can sustain sublime concentration and cannot be destroyed by you. Today you should give rise to a joyful heart, put an end to arrogant thoughts, regard him as a spiritual friend, and serve him." At that time, the Māra king heard the voice in the air and also saw the Bodhisattva serene and unchanged. In his heart, Māra felt shame, abandoned his arrogance, and immediately retraced his steps to return to his palace. The host of Māras were sorrowful and all broke and scattered; their spirits dispirited and withered, they had no more strength. Their battle equipment lay strewn across the forest and fields. When the evil Māras retreated and dispersed, the Bodhisattva's mind was pure, limpid and unmoving. In the sky there was no smoke or mist; the wind did not stir the branches; the setting sun lingered in brilliance, twice as bright and resplendent; the clear moon shone brightly, and the stars were brilliant; all shadows and darkness were devoid of hindrance. The devas in empty space rained down wondrous flowers and perfumes, playing music to make offerings to the Bodhisattva. The Ruiying benqi [jing] states: The Māra king, even more enraged, further summoned the kings of spirits and ghosts, totaling one hundred and eighty million beings. He made them all transform into the shapes of lions, bears, brown bears, rhinoceroses, tigers, elephants, dragons, oxen, horses, dogs, swine, and monkeys, beyond description. Some had the heads of bugs on human bodies, the bodies of vipers and snakes, or the heads of softshell turtles and tortoises, yet with six eyes; or multiple heads upon a single neck; with teeth, fangs, claws, and talons, bearing mountains and spitting fire, surrounded by lightning and thunder, brandishing spears and pikes. With a mind of compassion, the Bodhisattva felt no alarm and no dread; not a single hair moved, and his radiant countenance grew ever more glorious. The ghost soldiers could not approach him. The Māra king came forward himself to question and dispute with the Buddha. His words said: