T01n0066_魔嬈亂經

大正藏第 01 冊 No. 0066 魔嬈亂經

No. 66 [No. 26(131), No. 67]

佛說魔嬈亂經

失譯人名附後漢錄

聞如是：

一時，婆伽婆在跋祇尸牧摩鼻量鹿野園中。彼時，尊者大目乾連，為世尊作窟，時露地彷徉，教授令作。彼時，魔波旬自化其身令微小，入尊者目乾連腹中。彼時目乾連，便作是念：「何以故？我腹便重，猶若食豆，我寧可如其像三昧正受，以三昧意，自觀己腹。」於是尊者大目乾連，離彷徉處，至經行，捶敷尼師壇，結跏趺坐。於是尊者大目乾連，即如其像三昧正受，以三昧意，自觀己腹。彼尊者大目乾連，即便知之，此魔波旬，入我腹中。於是尊者大目乾連，還從三昧起，告魔波旬曰：「汝波旬還出！汝波旬還出！莫觸嬈如來及如來弟子，莫于長夜遭無量苦，無義饒益。」

於是魔波旬，便作是念：「此沙門亦不知不見，而作此言：『汝，波旬！出！汝，波旬！出！莫觸嬈如來及如來弟子，莫于長夜遭無量苦，無義饒益。』謂彼世尊，有如是力，如是有所能，彼世尊猶不能知我見我，況復弟子，能知能見？是事不然！」

「汝波旬！汝所念，我亦知之。汝所作念：『沙門不知不見，而作此言：「波旬！出！波旬！出！莫觸嬈如來及如來弟子，莫于長夜遭無量苦，無義饒益。」謂彼世尊，有如是力，如是有所能，彼猶不能知我見我，況復弟子，能知見我？是事不然！』」

於是魔波旬，復作是念：「此沙門為知見我，而作此言：『汝，波旬！出！汝，波旬！出！莫觸嬈如來及如來弟子，莫于長夜遭無量苦，無義饒益。』」於是魔波旬，即從尊者大目乾連口中出，便在前立。

彼魔波旬，卻住一面已，尊者大目乾連，告波旬曰：「波旬！昔過去世有如來，名拘樓孫無所著、等正覺。我在彼時，亦為觸嬈魔。我有妹名迦羅，汝是彼子。汝波旬！當以此知，汝是我妹子。彼拘樓孫如來、無所著、等正覺，魔波旬有弟子，名毗樓(音聲)薩若，最上最賢，勝諸弟子。何以故，波旬而令尊者毗樓，字為毗樓薩若？波旬！此尊者毗樓者，住梵天上，能以音聲，滿千世界，無有弟子與此等者、與聲等者，無相似者，謂能說法。此波旬以是故，而令尊者毗樓，名曰毗樓薩若。此波旬以何方便，令彼名薩若字曰薩若？此波旬名薩若者，彼依村城住，早起著衣服持衣缽，詣村城乞食，自護其身，諸根具足，意念常定。彼詣村城乞食已，中后而還，舉衣缽澡浴其足，舉尼師壇，著右肩上，若至靜處、若至樹下、若至空處，依敷尼師壇，結跏趺坐，輕舉速疾，入想知滅正受。彼中牧羊人，若見牧牛人，或擔薪人，或行路人，若見彼速疾入想知滅正受，見已作是念：『此沙門，坐此靜處今命終，我等寧可以乾草木牛糞，若敷碎草木，積覆其身，然火當還。』彼牧羊人、牧牛人、擔薪人、行路人，以乾草木，若敷碎草木，積覆其身，然火已，離而還。於是尊者薩若，過夜已從三昧起，輕舉速疾收拭其衣，依城村住。彼晨起著衣服，與衣缽俱，詣城村乞食，自能護身，具足諸根，意念常定。若彼所見，牧羊人、牧牛人、擔薪人、行路人，見已作是念：『此沙門在他靜處而命終，我等以乾草木牛糞，若敷碎草木，積覆其身，然火已離而還。而今此尊者，還覆命存

現代漢語譯本： 《魔嬈亂經》 （失譯人名附後漢錄） 我聽聞是這樣的： 一時，佛陀在跋祇尸牧摩鼻量鹿野園中。當時，尊者大目犍連為世尊建造禪窟，在空地上來回走動，教導他人如何建造。這時，魔王波旬將自己變小，進入尊者目犍連的腹中。當時，目犍連心想：『為什麼我的腹部突然變得沉重，就像吃了豆子一樣？我應該進入如其像三昧的正定，用三昧的意念，自己觀察自己的腹部。』於是，尊者大目犍連離開來回走動的地方，走到經行處，鋪好尼師壇，結跏趺坐。尊者大目犍連立即進入如其像三昧的正定，用三昧的意念，自己觀察自己的腹部。尊者大目犍連立刻知道，是魔王波旬進入了他的腹中。於是，尊者大目犍連從三昧中起身，告訴魔王波旬說：『你波旬快出去！你波旬快出去！不要騷擾如來和如來的弟子，不要在漫長的黑夜裡遭受無量的痛苦，毫無意義的饒益。』 這時，魔王波旬心想：『這個沙門既不知道也不看見我，卻說這樣的話：「你，波旬！出去！你，波旬！出去！不要騷擾如來和如來的弟子，不要在漫長的黑夜裡遭受無量的痛苦，毫無意義的饒益。」說那個世尊有這樣的力量，有這樣的能力，那個世尊都不能知道我看見我，更何況是弟子，能知道能看見我？這是不可能的！』 『你波旬！你的想法，我也知道。你心裡想：「沙門不知道也不看見我，卻說這樣的話：『波旬！出去！波旬！出去！不要騷擾如來和如來的弟子，不要在漫長的黑夜裡遭受無量的痛苦，毫無意義的饒益。』說那個世尊有這樣的力量，有這樣的能力，他都不能知道我看見我，更何況是弟子，能知道看見我？這是不可能的！」』 這時，魔王波旬又想：『這個沙門是知道看見我，才說這樣的話：「你，波旬！出去！你，波旬！出去！不要騷擾如來和如來的弟子，不要在漫長的黑夜裡遭受無量的痛苦，毫無意義的饒益。」』於是，魔王波旬立刻從尊者大目犍連的口中出來，站在他的面前。 魔王波旬退到一邊站定后，尊者大目犍連告訴波旬說：『波旬！過去世有如來，名叫拘樓孫無所著、等正覺。我當時也是一個騷擾魔。我有一個妹妹名叫迦羅，你是她的兒子。你波旬！應該知道，你是我的外甥。那個拘樓孫如來、無所著、等正覺，魔王波旬有一個弟子，名叫毗樓（音聲）薩若，是最上最賢的，勝過所有弟子。為什麼，波旬，讓尊者毗樓，字為毗樓薩若？波旬！這個尊者毗樓，住在梵天上，能用聲音充滿千個世界，沒有哪個弟子能與他相比，聲音能與他相比，沒有相似的，說法的能力。波旬因此讓尊者毗樓，名叫毗樓薩若。波旬用什麼方法，讓他的名字叫薩若，字為薩若？這個波旬名叫薩若的人，他住在村莊城市裡，早起穿好衣服，拿著衣缽，到村莊城市乞食，自己保護自己，諸根具足，意念常定。他到村莊城市乞食后，中午過後就回來，放下衣缽，洗凈雙腳，拿起尼師壇，放在右肩上，如果到安靜的地方、樹下、空曠的地方，就鋪好尼師壇，結跏趺坐，輕快迅速地進入想知滅的正定。那些牧羊人，如果看見牧牛人，或者挑柴的人，或者趕路的人，如果看見他迅速進入想知滅的正定，看見后就會想：『這個沙門，坐在這裡靜處，現在已經死了，我們不如用乾草木牛糞，或者鋪上碎草木，覆蓋他的身體，點火燒了再走。』那些牧羊人、牧牛人、挑柴的人、趕路的人，用乾草木，或者鋪上碎草木，覆蓋他的身體，點火燒了就離開了。於是，尊者薩若，過了一夜后從三昧中起身，輕快迅速地收拾好衣服，住在村莊城市裡。他早晨起來穿好衣服，拿著衣缽，到村莊城市乞食，自己保護自己，諸根具足，意念常定。如果他被那些牧羊人、牧牛人、挑柴的人、趕路的人看見，他們就會想：『這個沙門在他靜處已經死了，我們用乾草木牛糞，或者鋪上碎草木，覆蓋他的身體，點火燒了就離開了。而現在這個尊者，竟然還活著！』

English version: The Sutra of the Demonic Disturbance The Buddha Speaks the Sutra of the Demonic Disturbance (Lost Translator's Name Appended to the Later Han Record) Thus have I heard: At one time, the Bhagavan was in the Deer Park of Bhaigishimokshama. At that time, the Venerable Maha Maudgalyayana was building a cave for the World Honored One. He was walking back and forth in the open, instructing others on how to build it. At that time, Mara Papiyas transformed his body to be very small and entered the Venerable Maudgalyayana's abdomen. At that time, Maudgalyayana thought: 'Why is my abdomen suddenly heavy, as if I had eaten beans? I should enter the Samadhi of Suchness, and with the mind of Samadhi, observe my own abdomen.' Then, the Venerable Maha Maudgalyayana left the place where he was walking back and forth, went to the walking path, spread out his nisidana, and sat in the lotus position. The Venerable Maha Maudgalyayana immediately entered the Samadhi of Suchness, and with the mind of Samadhi, observed his own abdomen. The Venerable Maha Maudgalyayana immediately knew that it was Mara Papiyas who had entered his abdomen. Then, the Venerable Maha Maudgalyayana arose from Samadhi and said to Mara Papiyas: 'You Papiyas, get out! You Papiyas, get out! Do not disturb the Tathagata and the Tathagata's disciples, do not suffer immeasurable pain in the long night, without any meaningful benefit.' At that time, Mara Papiyas thought: 'This Shramana neither knows nor sees me, yet he says these words: "You, Papiyas! Get out! You, Papiyas! Get out! Do not disturb the Tathagata and the Tathagata's disciples, do not suffer immeasurable pain in the long night, without any meaningful benefit." Saying that the World Honored One has such power, has such ability, that World Honored One cannot even know me or see me, how much less can his disciples know or see me? This is not possible!' 'You Papiyas! I also know what you are thinking. You are thinking: "The Shramana neither knows nor sees me, yet he says these words: 'Papiyas! Get out! Papiyas! Get out! Do not disturb the Tathagata and the Tathagata's disciples, do not suffer immeasurable pain in the long night, without any meaningful benefit.' Saying that the World Honored One has such power, has such ability, he cannot even know me or see me, how much less can his disciples know or see me? This is not possible!"' At that time, Mara Papiyas thought again: 'This Shramana knows and sees me, that is why he says these words: "You, Papiyas! Get out! You, Papiyas! Get out! Do not disturb the Tathagata and the Tathagata's disciples, do not suffer immeasurable pain in the long night, without any meaningful benefit."' Then, Mara Papiyas immediately came out of the Venerable Maha Maudgalyayana's mouth and stood in front of him. After Mara Papiyas had stepped aside and stood to one side, the Venerable Maha Maudgalyayana said to Papiyas: 'Papiyas! In the past, there was a Tathagata named Krakucchanda, the Unattached, the Perfectly Enlightened One. At that time, I was also a disturbing Mara. I had a younger sister named Kala, and you are her son. You Papiyas! You should know that you are my nephew. That Krakucchanda Tathagata, the Unattached, the Perfectly Enlightened One, Mara Papiyas had a disciple named Vibhu (sound) Sarana, who was the most superior and virtuous, surpassing all other disciples. Why, Papiyas, was the Venerable Vibhu named Vibhu Sarana? Papiyas! This Venerable Vibhu lived in the Brahma Heaven, and could fill a thousand worlds with his voice. No disciple was equal to him, no voice was equal to his, none was similar to him in his ability to preach the Dharma. Therefore, Papiyas named the Venerable Vibhu, Vibhu Sarana. How did Papiyas make his name Sarana, and his title Sarana? This Papiyas named Sarana, he lived in villages and cities, and would rise early, put on his robes, and carry his bowl to beg for food in the villages and cities. He would protect himself, his senses were complete, and his mind was always in concentration. After begging for food in the villages and cities, he would return after noon, put down his bowl, wash his feet, pick up his nisidana, place it on his right shoulder, and if he went to a quiet place, under a tree, or to an open space, he would spread out his nisidana, sit in the lotus position, and quickly enter the Samadhi of Cessation of Perception and Feeling. If the shepherds, cowherds, wood carriers, or travelers saw him quickly enter the Samadhi of Cessation of Perception and Feeling, they would think: 'This Shramana, sitting here in this quiet place, has now died. We should use dry grass, wood, cow dung, or spread out broken grass and wood, cover his body, and set it on fire before leaving.' Those shepherds, cowherds, wood carriers, and travelers would use dry grass, wood, or spread out broken grass and wood, cover his body, set it on fire, and then leave. Then, the Venerable Sarana, after spending the night, would arise from Samadhi, quickly gather his robes, and live in the villages and cities. He would rise in the morning, put on his robes, carry his bowl, and go to the villages and cities to beg for food. He would protect himself, his senses were complete, and his mind was always in concentration. If he was seen by those shepherds, cowherds, wood carriers, or travelers, they would think: 'This Shramana died in that quiet place, and we used dry grass, wood, cow dung, or spread out broken grass and wood, covered his body, set it on fire, and then left. And now this Venerable One is still alive!'

。』此波旬，以是方便故，名為薩若，字曰薩若(還生)。

「於是度數(弊也)簸提旬(惡也常波)作是念：『此剃頭沙門，以黑纏形，彼與禪俱，與禪相應，常行於禪。猶若驢常荷擔，繫在櫪上，或不得麥，禪而禪，與禪相應，常行於禪。如是剃頭沙門，以黑纏形，或與禪俱，與禪相應，行禪。猶若貓子，在於鼠穴前，而欲捕鼠在中，禪而禪，與禪相應，行於禪。如是此剃頭沙門，以黑纏形，常與禪俱，與禪相應，常行禪。猶若鵂狐在空墻上，在中捕鼠，禪而禪，與禪相應，常行禪。如是此剃頭沙門，以黑纏形，常與禪俱，與禪相應，常行禪。猶若鵁在水岸上，伺魚于中，禪而禪。如是此剃頭沙門，以黑纏形，與禪相應，禪而禪。此云何名為禪？為何所禪？為是何禪？或亂或忘或不定，我亦不見來，亦不見去，亦不見住，亦不見終，亦不見生，我寧可為婆羅門居士說。如是此沙門，精進當罵之，當打，當說非，當恚之，若少多罵打，瞋恚說其非。若意有異者，此惡魔求其便、索其便，或得其便，或得其因緣。』此魔波旬為弊魔，而向婆羅門居士：『彼沙門精進，當罵之說其非，當瞋恚之。彼精進沙門，當以木打之，當以石擲，或以杖撾，或破彼精進沙門頭，或裂衣壞缽。』謂彼時婆羅門居士命終，彼因彼緣，身壞死，生惡趣泥犁中。生彼已，作是念：『今已受此苦，更或能復劇是處，而我于精進沙門，發於邪。』

「於是波旬，取拘樓孫如來、無所著、等正覺弟子，破其頭，壞其缽，裂其衣，便往至拘樓孫如來、無所著、等正覺所。

「彼時拘樓孫如來、無所著、等正覺，在無量百千眾前圍繞，而為說法。拘樓孫如來、無所著、等正覺，遙見弟子，頭被打破，衣缽被裂，從遠而來。見已告諸比丘：『汝諸比丘！當見此比丘，為弊魔向婆羅門居士說：「汝當取精進沙門，罵之撾打，當瞋恚少多撾打，瞋恚意或能有若干。」而此弊魔，求其便，索其因緣，求其因緣，得其因緣。汝諸比丘！當與慈俱滿一方已正受住，如是二三四上下一切諸方意與慈俱，無怨無二無恚，極廣極大，無量極分別，滿一切諸方已正受住。如是，意與悲、喜、護俱，滿一切諸方已正受住，當令弊魔求其便，索其因緣，不得其便，不得其因緣。』於是波旬，向拘樓孫如來、無所著、等正覺弟子，說如此言：『彼與慈俱，滿一方已正受住，如是二三四上下一切諸方意與慈俱，無怨無二無恚，極廣極大，無量極分別，滿諸方已正受住。如是，意與悲、喜、護俱，滿一切諸方已正受住。謂彼惡魔求其便，索其因緣，不能得其便，不能得其因緣。』於是波旬弊魔作是念：『我以此方便，不能得此沙門便，不能得此沙門其因緣，我寧可向婆羅門居士說：「汝當取此精進沙門，當恭敬承事禮事供養。」少多供養承事禮事已，若意有異，而彼弊魔，求其便、索其便，索其因緣，得其便，得其因緣。』此弊魔波旬，向居士婆羅門說：『彼精進沙門！當供養，當承事禮事。』令婆羅門居士，脫衣敷地，而作是言：『令此精進沙門，當蹈上行，精進沙門當游上行。此精進沙門，為極苦行，當令我等於長夜得義饒益。』令婆羅門居士，自洗其發，以敷著地，而作是言：『精進沙門！當蹈上行。精進沙門！當游上行。此精進沙門，為極苦行，當令我等於長夜得義饒益

『這個波旬，因為這個方便的緣故，被稱為薩若，字也叫薩若（還生）。』 於是，度數（弊也）簸提旬（惡也常波）這樣想：『這個剃頭的沙門，用黑色的布纏裹身體，他與禪定同在，與禪定相應，常常修行禪定。就像驢子常常馱著重擔，被拴在槽邊，有時得不到麥子，只是禪定，與禪定相應，常常修行禪定。就像這個剃頭的沙門，用黑色的布纏裹身體，有時與禪定同在，與禪定相應，修行禪定。就像貓在老鼠洞前，想要捕捉裡面的老鼠，只是禪定，與禪定相應，修行禪定。就像這個剃頭的沙門，用黑色的布纏裹身體，常常與禪定同在，與禪定相應，常常修行禪定。就像鵂鹠在空墻上，在其中捕捉老鼠，只是禪定，與禪定相應，常常修行禪定。就像這個剃頭的沙門，用黑色的布纏裹身體，常常與禪定同在，與禪定相應，常常修行禪定。就像鵁在水邊，伺機捕魚，只是禪定。就像這個剃頭的沙門，用黑色的布纏裹身體，與禪定相應，只是禪定。這叫什麼禪？禪的是什麼？這是什麼禪？或許是混亂，或許是遺忘，或許是不定，我也看不見來，也看不見去，也看不見住，也看不見終，也看不見生，我寧可去對婆羅門居士說。像這樣的沙門，精進修行，應當罵他，應當打他，應當說他不對，應當憎恨他，如果稍微多罵打，憎恨地說他不對。如果心意有異，這個惡魔就會尋找機會，索取機會，或許能得到機會，或許能得到因緣。』這個魔波旬作為弊魔，就對婆羅門居士說：『那個沙門精進修行，應當罵他，說他不對，應當憎恨他。那個精進修行的沙門，應當用木頭打他，應當用石頭扔他，或者用棍子敲打，或者打破那個精進沙門的頭，或者撕裂他的衣服，損壞他的缽。』當那個婆羅門居士命終時，因為那個原因，身體壞死，墮入惡趣泥犁中。生在那裡之後，他這樣想：『現在已經遭受這樣的痛苦，或許還能更加劇烈，而我卻對精進修行的沙門，產生了邪見。』 於是，波旬取拘樓孫如來、無所著、等正覺的弟子，打破他的頭，損壞他的缽，撕裂他的衣服，然後就去到拘樓孫如來、無所著、等正覺那裡。 那時，拘樓孫如來、無所著、等正覺，在無量百千大眾前圍繞，正在說法。拘樓孫如來、無所著、等正覺，遠遠地看見弟子，頭被打破，衣服和缽被撕裂，從遠處走來。看見后，就告訴眾比丘：『你們這些比丘！應當看見這個比丘，因為弊魔對婆羅門居士說：「你們應當抓捕精進修行的沙門，罵他，敲打他，應當憎恨他，稍微多敲打，憎恨他的心或許會有所不同。」而這個弊魔，正在尋找機會，索取因緣，尋找因緣，得到因緣。你們這些比丘！應當與慈愛同在，充滿一方，已經正確地安住，像這樣二三四上下一切諸方，心與慈愛同在，沒有怨恨，沒有二心，沒有憎恨，極其廣大，極其巨大，無量無邊，極其分別，充滿一切諸方，已經正確地安住。像這樣，心與悲、喜、護同在，充滿一切諸方，已經正確地安住，應當讓弊魔尋找機會，索取因緣，得不到機會，得不到因緣。』於是，波旬對拘樓孫如來、無所著、等正覺的弟子說這樣的話：『他與慈愛同在，充滿一方，已經正確地安住，像這樣二三四上下一切諸方，心與慈愛同在，沒有怨恨，沒有二心，沒有憎恨，極其廣大，極其巨大，無量無邊，極其分別，充滿一切諸方，已經正確地安住。像這樣，心與悲、喜、護同在，充滿一切諸方，已經正確地安住。』說那個惡魔尋找機會，索取因緣，不能得到機會，不能得到因緣。於是，波旬弊魔這樣想：『我用這種方法，不能得到這個沙門的機會，不能得到這個沙門的因緣，我寧可去對婆羅門居士說：「你們應當抓捕這個精進修行的沙門，應當恭敬承事，禮拜供養。」稍微多供養承事禮拜之後，如果心意有異，那麼那個弊魔，就會尋找機會，索取機會，索取因緣，得到機會，得到因緣。』這個弊魔波旬，就對居士婆羅門說：『那個精進修行的沙門！應當供養，應當承事禮拜。』讓婆羅門居士，脫下衣服鋪在地上，然後說：『讓這個精進修行的沙門，應當踩在上面行走，精進修行的沙門應當在上面遊走。這個精進修行的沙門，是極苦的修行者，應當讓我們在長夜中得到利益。』讓婆羅門居士，自己洗凈頭髮，鋪在地上，然後說：『精進修行的沙門！應當踩在上面行走。精進修行的沙門！應當在上面遊走。這個精進修行的沙門，是極苦的修行者，應當讓我們在長夜中得到利益。』

'This Mara, because of this expedient, is called Sarva, and his name is also Sarva (rebirth).' Then, Duras (evil) Bodhi-shun (evil, constant wave) thought: 'This shaven-headed monk, with his body wrapped in black cloth, is with meditation, in accordance with meditation, and constantly practices meditation. Just like a donkey that constantly carries a heavy load, tied to a manger, sometimes not getting any grain, just meditating, in accordance with meditation, and constantly practicing meditation. Just like this shaven-headed monk, with his body wrapped in black cloth, sometimes is with meditation, in accordance with meditation, and practices meditation. Just like a cat in front of a mouse hole, wanting to catch the mouse inside, just meditating, in accordance with meditation, and practicing meditation. Just like this shaven-headed monk, with his body wrapped in black cloth, constantly is with meditation, in accordance with meditation, and constantly practices meditation. Just like an owl on an empty wall, catching mice within, just meditating, in accordance with meditation, and constantly practicing meditation. Just like this shaven-headed monk, with his body wrapped in black cloth, constantly is with meditation, in accordance with meditation, and constantly practices meditation. Just like a cormorant on the water's edge, waiting to catch fish, just meditating. Just like this shaven-headed monk, with his body wrapped in black cloth, in accordance with meditation, just meditating. What is this called meditation? What is being meditated on? What kind of meditation is this? Perhaps it is confusion, perhaps it is forgetfulness, perhaps it is uncertainty, I also do not see coming, nor do I see going, nor do I see staying, nor do I see ending, nor do I see birth, I would rather go and tell the Brahmin householders. Such a monk, diligently practicing, should be cursed, should be beaten, should be said to be wrong, should be hated, if slightly more cursed and beaten, hated and said to be wrong. If the mind is different, this demon will seek an opportunity, seize an opportunity, perhaps get an opportunity, perhaps get a cause and condition.' This Mara, as an evil demon, said to the Brahmin householders: 'That monk diligently practicing, should be cursed, said to be wrong, should be hated. That diligently practicing monk, should be beaten with wood, should be thrown with stones, or beaten with a stick, or break that diligently practicing monk's head, or tear his clothes, and damage his bowl.' When that Brahmin householder died, because of that reason, his body was destroyed, and he fell into the evil realm of hell. After being born there, he thought: 'Now I have suffered such pain, perhaps it could be even more severe, and I had wrong views about the diligently practicing monk.' Then, Mara took a disciple of Krakucchanda Tathagata, the Arhat, the Perfectly Enlightened One, broke his head, damaged his bowl, tore his clothes, and then went to Krakucchanda Tathagata, the Arhat, the Perfectly Enlightened One. At that time, Krakucchanda Tathagata, the Arhat, the Perfectly Enlightened One, was surrounded by countless hundreds of thousands of people, and was teaching the Dharma. Krakucchanda Tathagata, the Arhat, the Perfectly Enlightened One, saw from afar his disciple, his head broken, his clothes and bowl torn, coming from afar. After seeing him, he told the monks: 'You monks! You should see this monk, because the evil demon said to the Brahmin householders: "You should seize the diligently practicing monk, curse him, beat him, should hate him, slightly more beating, his mind might be different." And this evil demon, is seeking an opportunity, seizing a cause and condition, seeking a cause and condition, getting a cause and condition. You monks! You should be with loving-kindness, filling one direction, already correctly abiding, like this two, three, four, up, down, all directions, the mind is with loving-kindness, without resentment, without duality, without hatred, extremely vast, extremely great, immeasurable, extremely distinct, filling all directions, already correctly abiding. Like this, the mind is with compassion, joy, and equanimity, filling all directions, already correctly abiding, you should let the evil demon seek an opportunity, seize a cause and condition, not get an opportunity, not get a cause and condition.' Then, Mara said to the disciple of Krakucchanda Tathagata, the Arhat, the Perfectly Enlightened One, these words: 'He is with loving-kindness, filling one direction, already correctly abiding, like this two, three, four, up, down, all directions, the mind is with loving-kindness, without resentment, without duality, without hatred, extremely vast, extremely great, immeasurable, extremely distinct, filling all directions, already correctly abiding. Like this, the mind is with compassion, joy, and equanimity, filling all directions, already correctly abiding.' Saying that the evil demon seeks an opportunity, seizes a cause and condition, cannot get an opportunity, cannot get a cause and condition. Then, Mara thought: 'I cannot get an opportunity from this monk with this method, I cannot get a cause and condition from this monk, I would rather go and tell the Brahmin householders: "You should seize this diligently practicing monk, should respectfully serve, worship, and make offerings." After slightly more offerings, service, and worship, if the mind is different, then that evil demon, will seek an opportunity, seize an opportunity, seize a cause and condition, get an opportunity, get a cause and condition.' This evil demon Mara, said to the Brahmin householders: 'That diligently practicing monk! Should be offered to, should be served and worshipped.' Causing the Brahmin householders, to take off their clothes and spread them on the ground, and then say: 'Let this diligently practicing monk, step on it and walk, the diligently practicing monk should walk on it. This diligently practicing monk, is an extremely ascetic practitioner, should let us gain benefit in the long night.' Causing the Brahmin householders, to wash their own hair, spread it on the ground, and then say: 'Diligently practicing monk! Should step on it and walk. Diligently practicing monk! Should walk on it. This diligently practicing monk, is an extremely ascetic practitioner, should let us gain benefit in the long night.'

。』當令婆羅門居士，手執囊種種滿中，而作是言：『唯愿諸賢！當取此隨所用之。當令我等長夜得義饒益。』令婆羅門居士信樂，為彼精進沙門，自以手牽，將入己家，隨所欲施：『唯愿諸賢！當取此施，隨所用之，當令我等長夜得義饒益。』彼時婆羅門居士命終，彼因彼緣，身壞死，生善處天上，生於彼已，便作是念：『我等此樂，無過於是，我等因向精進沙門有等見故。』於是波旬為拘樓孫如來、無所著、等正覺弟子，供養恭敬，承事禮事，便至拘樓孫如來、無所著、等正覺弟子所。

「彼時拘樓孫如來、無所著、等正覺，于無量百千眾在前圍繞，而為說法。拘樓孫如來、無所著、等正覺，遙見弟子，他所供養恭敬、承事禮事，從遠而來。見已告諸比丘：『汝諸比丘見不？此弊魔波旬！向婆羅門居士說：「當供養恭敬，承事禮事，恭敬彼精進沙門。」少多恭敬承事禮事供養，意若有異，彼弊魔波旬，求其便，索其因緣，得其便，得其因緣。汝諸比丘！當於一切行，見無常住，當見盡，當見離，當見滅，當見止，當見止住處。而令弊魔波旬，求其便，索其因緣，不得其便，不得其因緣。』彼波旬，為拘樓孫如來、無所著、等正覺弟子，說如此言：『此一切行，見無常住、見盡、見離、見滅、見止住處。彼弊魔波旬，求其便，索其因緣，不能得便，不得其因緣。』

「於是弊魔波旬，便作是念：『我以此方便，不能得精進沙門便，不能得其因緣。我寧可化作年少小兒童男形像，住他道邊。手執大木，當用擊尊者毗樓首，破令血流。』彼時拘樓孫如來、無所著、等正覺，依城村住，晨起著衣服持衣缽，欲詣城村乞食，及尊者毗樓，隨從比丘。於是弊魔，在他處化作年少小兒童男形像已，在他道邊，手執大木，用擊尊者毗樓首，令血流。於是尊者毗樓被擊，首破流血，隨從拘樓孫如來、無所著、等正覺后。於是拘樓孫如來、無所著、等正覺至村已，以一切身力，右旋顧視而視，不恐不怖，不驚不懅，而觀諸方。拘樓孫如來、無所著、等正覺，見尊者毗樓被擊，首破血流，從后而來，見已說言：『此弊魔為非，為無厭足。』

「複次，波旬！拘樓孫如來、無所著、等正覺，說言未竟，彼時弊魔，即以其身，墮大泥犁中。彼波旬，在大泥犁中，具有四事，無樂六更，身現受痛，鉤鎖鎖之。謂彼地獄獄卒，便至弊魔所，到已作是言：『汝若此鎖解者，汝當知我在地獄中，以滿百歲在地獄中。』彼時魔波旬，便恐怖身毛皆豎。」

尊者大目乾連，即時說偈曰：

「云何止地獄，　　而令惡在中， 犯佛婆羅門，　　及犯此比丘。 名阿鼻泥犁，　　而令惡止中， 鎖解則為百，　　在中受苦痛， 在阿鼻泥犁，　　令惡止其中。 若有不知者，　　比丘佛弟子， 如是受此苦，　　當受黑之報。 在於園觀中，　　及此地眾生， 不種食粳米，　　當生北拘牢。 極大須彌山，　　親近於解脫， 自能分別者，　　身則行念持。 彼山止泉中，　　常住於此劫， 其形如金色，　　光明靡不照。 作眾諸伎樂，　　是釋樂所游， 彼亦有二俱，　　在前而恭敬。 若釋在前行，　　升此高堂上， 見釋所從來，　　各各自娛樂。 若見比丘來，　　還顧有羞恥， 若有升堂上，　　則能問比丘

『應當讓婆羅門居士，手裡拿著裝滿各種東西的袋子，這樣說：『希望各位賢者！拿這些去用吧。讓我們長夜得到利益。』讓婆羅門居士信服，爲了那些精進的沙門，親自牽著他們的手，帶到自己家中，隨意佈施：『希望各位賢者！拿這些佈施去用吧，讓我們長夜得到利益。』那時，婆羅門居士去世，因為這個因緣，身壞命終，生到善處天上。生到那裡后，就想：『我們這裡的快樂，沒有比這更好的了，我們是因為對精進的沙門有這樣的見解。』於是，波旬爲了拘樓孫如來、無所著、等正覺的弟子，供養恭敬，承事禮拜，就到了拘樓孫如來、無所著、等正覺的弟子那裡。 『那時，拘樓孫如來、無所著、等正覺，在無數百千大眾的圍繞下，正在說法。拘樓孫如來、無所著、等正覺，遠遠地看見弟子，被他人供養恭敬、承事禮拜，從遠處而來。看見后，告訴眾比丘：『你們這些比丘看見了嗎？這個惡魔波旬！對婆羅門居士說：「應當供養恭敬，承事禮拜，恭敬那些精進的沙門。」只要稍微供養承事禮拜，心意稍有不同，那個惡魔波旬，就會尋找機會，索取因緣，得到機會，得到因緣。你們這些比丘！應當在一切行為中，看到無常，看到盡頭，看到分離，看到滅亡，看到停止，看到停止之處。這樣才能讓惡魔波旬，尋找機會，索取因緣，卻得不到機會，得不到因緣。』那個波旬，爲了拘樓孫如來、無所著、等正覺的弟子，說了這樣的話：『這一切行為，看到無常，看到盡頭，看到分離，看到滅亡，看到停止之處。』那個惡魔波旬，尋找機會，索取因緣，卻不能得到機會，得不到因緣。 『於是，惡魔波旬，就想：『我用這種方法，不能得到精進沙門的機會，不能得到他們的因緣。我寧可化作年少的小童男形象，站在路邊。手裡拿著大木頭，用來擊打尊者毗樓首，打得他血流。』那時，拘樓孫如來、無所著、等正覺，住在城村裡，早上起來穿好衣服，拿著衣缽，想要到城村裡乞食，尊者毗樓也跟隨在比丘後面。於是，惡魔在其他地方化作年少的小童男形象后，站在路邊，手裡拿著大木頭，用來擊打尊者毗樓首，打得他血流。於是，尊者毗樓被擊打，頭破血流，跟在拘樓孫如來、無所著、等正覺的後面。於是，拘樓孫如來、無所著、等正覺到了村子后，用全身的力量，右旋顧視，不恐懼，不害怕，不驚慌，不畏懼，觀察四方。拘樓孫如來、無所著、等正覺，看見尊者毗樓被擊打，頭破血流，從後面而來，看見后說：『這個惡魔真是太過分了，真是沒有厭足。』 『再說，波旬！拘樓孫如來、無所著、等正覺，話還沒說完，那時，惡魔就以他的身體，墮入大泥犁中。那個波旬，在大泥犁中，具有四種痛苦，沒有六種快樂，身體正在遭受痛苦，被鉤鎖鎖住。那些地獄獄卒，就到惡魔那裡，到了后這樣說：『你如果能解開這個鎖，你就知道我在地獄中，已經滿一百年了。』那時，魔波旬，就恐懼得汗毛都豎了起來。』 尊者大目犍連，當時就說了偈語： 『如何才能停止地獄，讓惡人留在其中，冒犯佛陀、婆羅門，以及冒犯這個比丘。 『名叫阿鼻地獄，讓惡人留在其中，冒犯佛陀、婆羅門，以及冒犯這個比丘。 『鎖解開就有一百，在其中遭受痛苦，在阿鼻地獄中，讓惡人留在其中。 『如果有不知道的人，比丘佛的弟子，像這樣遭受痛苦，應當遭受黑色的報應。 『在園林中，以及這片土地上的眾生，不種植粳米，應當生到北俱盧洲。 『巨大的須彌山，親近於解脫，自己能夠分辨的人，身體就會行持正念。 『那座山停留在泉水中，常住在這個劫中，它的形狀像金色，光明照耀一切。 『演奏各種樂器，是釋提桓因遊玩的地方，那裡也有兩個，在前面恭敬。 『如果釋提桓因在前面走，升到高堂上，看到釋提桓因從哪裡來，各自娛樂。 『如果看到比丘來，還會回頭感到羞愧，如果有升到堂上的，就能問比丘。』

'Let the Brahmin householders, holding bags full of various things, say: 'May you, venerable ones! Take these for your use. May we gain benefit and advantage for a long time.' Let the Brahmin householders have faith and joy, and for those diligent ascetics, personally take their hands, lead them into their own homes, and give them whatever they desire: 'May you, venerable ones! Take these gifts for your use, may we gain benefit and advantage for a long time.' At that time, the Brahmin householder died, and because of that cause and condition, his body broke up and he died, and was reborn in a good place in heaven. Having been born there, he thought: 'Our happiness here is unsurpassed, we have this because of our view towards the diligent ascetics.' Then, Mara, for the disciples of Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, offered, respected, served, and honored them, and went to the disciples of Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One. 'At that time, Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, was surrounded by countless hundreds of thousands of people, and was teaching the Dharma. Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, saw from afar his disciple, who was being offered, respected, served, and honored by others, coming from afar. Having seen him, he said to the monks: 'Do you monks see this? This evil Mara! He said to the Brahmin householder: "You should offer, respect, serve, and honor those diligent ascetics." If there is even a little offering, service, and honor, and if the mind is even slightly different, that evil Mara will seek an opportunity, seek a cause, and if he gets the opportunity, he gets the cause. You monks! In all actions, you should see impermanence, see the end, see separation, see destruction, see cessation, see the place of cessation. Only then can you prevent the evil Mara from seeking an opportunity, seeking a cause, and not getting the opportunity, not getting the cause.' That Mara, for the disciples of Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, said these words: 'All these actions, see impermanence, see the end, see separation, see destruction, see the place of cessation.' That evil Mara, seeking an opportunity, seeking a cause, could not get the opportunity, could not get the cause. 'Then, the evil Mara thought: 'With this method, I cannot get an opportunity with the diligent ascetics, I cannot get their cause. I would rather transform myself into the form of a young boy, standing by the side of the road. Holding a large piece of wood in my hand, I will use it to strike the Venerable Virochana, breaking his head and causing blood to flow.' At that time, Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, was staying in a town, and in the morning, he put on his robes, took his bowl, and wanted to go to the town to beg for alms, and the Venerable Virochana was following behind the monks. Then, Mara, having transformed himself into the form of a young boy in another place, stood by the side of the road, holding a large piece of wood in his hand, and used it to strike the Venerable Virochana's head, causing blood to flow. Then, the Venerable Virochana was struck, his head was broken and bleeding, and he followed behind Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One. Then, Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, having arrived at the town, with all his strength, looked around to the right, without fear, without terror, without alarm, without dread, and observed all directions. Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, saw the Venerable Virochana being struck, his head broken and bleeding, coming from behind, and having seen him, said: 'This evil Mara is too much, he is truly insatiable.' 'Furthermore, Mara! Krakucchanda, the Tathagata, the Arahant, the Perfectly Enlightened One, had not finished speaking, when that evil Mara, with his body, fell into the great Naraka. That Mara, in the great Naraka, had four kinds of suffering, without six kinds of pleasure, his body was experiencing pain, and he was bound by hooks and chains. Those hell guards, went to Mara, and having arrived, said: 'If you can break these chains, you will know that I have been in hell for a full hundred years.' At that time, Mara was terrified and his hair stood on end.' The Venerable Maha Moggallana, then spoke these verses: 'How can hell be stopped, and let the evil ones remain within, offending the Buddha, the Brahmins, and offending this monk. 'Named Avici Naraka, let the evil ones remain within, offending the Buddha, the Brahmins, and offending this monk. 'If the chains are broken, there will be a hundred, suffering pain within, in Avici Naraka, let the evil ones remain within. 'If there are those who do not know, the monks, the Buddha's disciples, suffering like this, they should receive the black retribution. 'In the gardens, and the beings on this earth, not planting rice, they should be born in Uttarakuru. 'The great Mount Sumeru, close to liberation, those who can distinguish themselves, their bodies will practice mindfulness. 'That mountain stays in the spring, always staying in this kalpa, its shape is like gold, its light shines everywhere. 'Playing various musical instruments, it is the place where Sakra dwells, there are also two there, in front, showing respect. 'If Sakra walks in front, ascending to the high hall, seeing where Sakra came from, they each enjoy themselves. 'If they see a monk coming, they will turn around and feel ashamed, if there are those who ascend to the hall, they can ask the monk.'

。 當知有此魔，　　愛盡得解脫， 當爲比丘記，　　聞說當如是。 拘翼我知汝，　　愛盡得解脫， 聞說智慧記，　　釋得歡喜樂。 比丘多作行，　　當爲更說此， 若有升此堂，　　釋者能致問。 云何名為堂，　　汝釋在其上？ 汝釋我當記，　　此名受報處。 如是千世界，　　有此千世界， 無有勝此堂，　　如是受報處。 釋得自在游，　　在中最清明， 化一能為百，　　在此報堂上。 釋得自在游，　　升在此堂上， 足指能動之，　　令天眼而睹。 釋得自在游，　　升在鹿堂上， 神足能動轉，　　甚深極覆藏。 難動難可轉，　　彼有琉璃地， 聖之所居處，　　滑澤極柔軟。 所敷極軟褥，　　言語亦柔軟， 最勝今天王，　　善能作伎樂。 種種若干異，　　諸天來會聚， 趣向須陀洹，　　無量諸千種。 及百諸那術，　　至三十三天， 說法為作眼，　　彼聞此法已。 信樂則然可，　　我知有此法， 則名曰仙人，　　謂至梵天上。 能令諸梵問，　　彼梵有此見， 所見亦如前，　　常見有常住。 我當爲梵記，　　仙人我此見， 不見不如前，　　我常有常住。 我見報相應，　　梵天身在前， 我今當何說，　　我常計有常。 謂能知此世，　　等覺之所說， 若有有所習，　　所生受其報。 火無有是念，　　我當燒愚人， 火燒愚人已，　　隨行則被燒。 如是汝波旬，　　近於此如來， 久作斯惡行，　　受報亦當久。 汝魔莫厭佛，　　及莫嬈比丘， 以此比丘說，　　魔在鼻量國。」 鬼有憂戚念，　　目連所感勤， 恐怖極恐懼，　　忽然則不現

應當知道有這樣的魔，當愛慾斷盡就能得到解脫。 應當為比丘們記述，聽到這些應當這樣理解。 拘翼，我知道你，愛慾斷盡就能得到解脫。 聽到這些智慧的記述，釋迦牟尼感到歡喜快樂。 比丘們如果多加修行，應當為他們進一步講述這些。 如果有人升到這個殿堂，釋迦牟尼能夠回答他們的問題。 這個殿堂叫什麼名字？你釋迦牟尼又在它的上面嗎？ 你釋迦牟尼，我應當記述，這裡叫做受報之處。 像這樣的千個世界，有這樣的千個世界。 沒有比這個殿堂更殊勝的，像這樣的受報之處。 釋迦牟尼能夠自在地遊走，在其中最為清明。 能將一個化為百個，在這個報應的殿堂之上。 釋迦牟尼能夠自在地遊走，升到這個殿堂之上。 腳趾能夠動搖它，讓天眼能夠看見。 釋迦牟尼能夠自在地遊走，升到鹿堂之上。 神足能夠轉動它，非常深奧難以理解。 難以動搖難以轉動，那裡有琉璃地面。 是聖人居住的地方，光滑柔軟至極。 鋪設著極其柔軟的褥子，言語也極其柔和。 最殊勝的天王，善於演奏各種樂器。 各種各樣不同的樂器，諸天都來這裡聚集。 趨向須陀洹果位的，有無數的千種。 以及百千那由他，來到三十三天。 為他們說法，讓他們開眼，他們聽聞此法后。 信受並且樂意接受，我知道有這樣的法。 就叫做仙人，到達梵天之上。 能夠讓諸梵天提問，那些梵天有這樣的見解。 他們所見也像之前一樣，認為常見有常住。 我應當為梵天記述，仙人，我這樣的見解。 所見與之前不同，我常有常住的見解。 我所見與報應相應，梵天之身就在眼前。 我現在應當說什麼呢？我常常認為有常住。 所謂能夠知道這個世界，是等覺者所說的。 如果有什麼習性，所生之處就會承受其報應。 火沒有這樣的念頭，說我應當燒愚人。 火燒了愚人之後，隨著行為就會被燒。 就像你波旬，接近如來。 長久以來作惡，所受的報應也會長久。 你這個魔不要厭惡佛陀，也不要擾亂比丘。 就像這個比丘所說，魔在鼻量國。 鬼有憂愁的念頭，目連的勤勉所感。 感到極度的恐懼，忽然就不見了。

It should be known that there is such a demon, when desire is exhausted, one attains liberation. It should be recorded for the monks, upon hearing this, they should understand it thus. Koyika, I know you, when desire is exhausted, one attains liberation. Upon hearing these wise records, Shakyamuni felt joy and happiness. If the monks practice diligently, these should be further explained to them. If someone ascends to this hall, Shakyamuni can answer their questions. What is the name of this hall? And are you, Shakyamuni, above it? You, Shakyamuni, I should record, this is called the place of retribution. Like this thousand worlds, there are such thousand worlds. There is no hall more superior than this, such a place of retribution. Shakyamuni can freely roam, and is the most clear-minded within it. He can transform one into a hundred, upon this hall of retribution. Shakyamuni can freely roam, ascending upon this hall. His toe can shake it, allowing the heavenly eye to see. Shakyamuni can freely roam, ascending upon the Deer Hall. His divine power can move it, it is very profound and difficult to understand. Difficult to shake and difficult to move, there is a crystal ground there. It is the place where the saints reside, extremely smooth and soft. Covered with extremely soft cushions, the speech is also extremely gentle. The most superior heavenly king, is skilled in playing various instruments. Various different instruments, the gods all come here to gather. Those who are approaching the Srotapanna fruit, there are countless thousands of kinds. And hundreds of thousands of nayutas, come to the Thirty-three Heavens. Preaching the Dharma for them, opening their eyes, after they hear this Dharma. They believe and are willing to accept, I know there is such a Dharma. It is called a sage, reaching above the Brahma Heaven. Able to let the Brahmas ask questions, those Brahmas have such views. What they see is also like before, thinking that the constant is permanent. I should record for the Brahmas, sage, my view is like this. What is seen is different from before, I always have the view of permanence. What I see corresponds to retribution, the Brahma's body is right in front. What should I say now? I always think there is permanence. What is called knowing this world, is what the Samyak-sambuddha has said. If there are any habits, the place of birth will bear its retribution. Fire does not have such a thought, saying I should burn the foolish. After the fire burns the foolish, it will be burned according to their actions. Just like you, Mara, approaching the Tathagata. Having done evil for a long time, the retribution received will also be long. You demon, do not hate the Buddha, and do not disturb the monks. Just like this monk said, the demon is in the Nasal Country. The ghost has thoughts of sorrow, moved by the diligence of Maudgalyayana. Feeling extreme fear, suddenly disappears.

現代漢語譯本：佛說魔嬈亂經

English version: The Buddha Speaks of the Sutra of Mara's Disturbances