T01n0067_弊魔試目連經

大正藏第 01 冊 No. 0067 弊魔試目連經

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

弊魔試目連經(一名魔嬈亂經)

吳月支國居士支謙譯

聞如是：

一時，佛游于焚祇國妙華山恐懼聚鹿苑中。爾時，賢者大目乾連，夜于冥中經行，由於平路經行往返。於時，弊魔往詣佛所，自化徹景入目連腹中。賢者大目乾連：「吾腹何故而作雷鳴？猶如饑人而負重擔。吾將入室正受三昧，觀察其源。」於是目連即入其室三昧觀身，即時睹見弊魔作化徹景入其腹中，即謂之曰：「弊魔！且出且出！莫嬈如來及其弟子，將無長夜獲苦不安墜于惡趣。」

魔心念言：「今此沙門，未會見我亦不知我，橫造妄語：『弊魔！且出且出！勿嬈如來及其弟子，將無長夜獲苦不安。』正使其師大聖世尊，尚不知吾，況其弟子？」

目連報曰：「吾復知復知卿今心所念：『其師大聖尚不能知，況其弟子，知吾所在耶？』」魔即恐懼：「今此沙門已覺我矣！」即化徹身出住其前。

目連告魔：「乃往過去久遠之世，拘樓秦佛時，我曾為魔，號曰瞋恨。吾有一姊，名曰黤黑，爾時汝為作子，以是知之，是吾姊子。爾時有佛出於世間，號拘樓秦如來、至真、等正覺，有二弟子，一曰洪音，二曰知想，最尊第一仁賢難及。何故賢者名曰洪音？住于梵天謦揚大聲，聞於三千大千世界。何故賢者名知想？若處閑居，坐于樹下、曠野山中，如其色像三昧正受。牧羊牧牛、擔薪負草、田居行人，見之如此，各相謂言：『於此命過，吾等各各輦薪負草，共蛇維之。』如其所言，即共蛇維。知想比丘從三昧起，奮迅衣服去其埃灰，更整法服，持缽入城國邑聚落而行分衛。牧牛羊者負薪草人，心懷驚愕各各相謂：『吾在曠野閑居，見此比丘，坐于樹下而不喘息，謂之命過，共積薪草而蛇維之。』今者知想，以是之故曰想識。

「於是瞋恚魔心自念言：『此輩沙門自謂持戒，寂然默聲思惟而行，譬如狗貓思欲捕鼠，靜然不動鼠出即搏，沙門禪思亦復如是。譬如鸧鶴而欲捕魚，默靜聲潛思魚出則吞，諸沙門等亦復如是，潛思惟念專有所求。譬如大驢晝負重馱至夜疲極，飢渴潛思欲得食飲，諸沙門等亦復如是。』

「時，魔心念：『我寧可化於此國土長者梵志，取諸持戒沙門道人，撾捶罵詈、裂衣破缽破頭。令起瞋恚，吾因是緣得其方便。』尋如所念，即化國中長者梵志，取諸沙門持戒奉法，撾捶罵詈、壞缽破頭、裂其被服。此諸沙門，如貓捕鼠如鶴吞魚，譬如鴟梟于樹間捕鼠，諸沙門坐禪亦復如是，如驢饑疲。時諸比丘，皆被毀辱低頭直行，至拘樓秦佛所。佛為四輩天龍鬼神廣說經道，見諸比丘被毀辱來，告諸比丘：『比丘！今瞋恨魔化諸國中長者梵志，取諸持戒奉法沙門，撾捶罵詈、破頭壞缽、裂其衣服，令心變恨起瞋恚意，吾以是緣得其方便使道不成。爾等於此，當行四等：慈、悲、喜、護，不懷怨結，無瞋恨心，廣大難限普安無邊等於十方，雖求汝便終不能得。』比丘受教，所在閑居曠野一心禪思，行四等心意無增減。時瞋恚魔，雖求持戒奉法沙門之便，永不能得。

「爾時長者梵志從受魔教，毀辱持戒奉法沙門，壽終之後皆歸惡趣，勤苦瘦惱考掠之處

現代漢語譯本： 佛陀在焚祇國妙華山恐懼聚鹿苑時，大目犍連尊者在夜晚的黑暗中經行，在平坦的道路上往返。這時，弊魔來到佛陀所在之處，化作一道光影進入目犍連的腹中。目犍連尊者感到腹中雷鳴般作響，如同飢餓之人揹負重擔。他決定進入室內，以三昧正受觀察其原因。進入室內后，他以三昧觀察自身，立刻看到弊魔化作光影進入腹中，便對弊魔說：『弊魔！快出去！快出去！不要擾亂如來及其弟子，否則將長夜受苦，墜入惡道。』 魔心想：『這個沙門沒見過我，也不認識我，竟然妄言：『弊魔！快出去！快出去！不要擾亂如來及其弟子，否則將長夜受苦。』即使他的老師大聖世尊都不知道我，何況他的弟子？』 目犍連回答說：『我再次知道你心中所想：『他的老師大聖都不知道，何況他的弟子，怎麼會知道我在哪裡？』』魔頓時感到恐懼：『這個沙門已經覺察到我了！』立刻化作光影從目犍連腹中出來，站在他面前。 目犍連告訴魔：『在過去久遠的時候，拘樓秦佛在世時，我曾是魔，名叫瞋恨。我有一個姐姐，名叫黤黑，那時你做她的兒子，因此我知道你是我的外甥。當時有佛出世，號拘樓秦如來、至真、等正覺，有兩位弟子，一位叫洪音，一位叫知想，他們是最尊貴、最仁賢的。為什麼賢者叫洪音？因為他住在梵天，發出洪亮的聲音，傳遍三千大千世界。為什麼賢者叫知想？因為他如果獨處，坐在樹下、曠野山中，就像他的色身入定一樣。放牧牛羊、挑柴背草、田間行走的人，看到他這樣，都互相說：『他在這裡死了，我們各自拿柴草，把他用柴草蓋起來。』他們按照所說的做了。知想比丘從三昧中起來，抖掉衣服上的灰塵，整理好法衣，拿著缽到城邑聚落乞食。放牧牛羊的人、挑柴背草的人，都感到驚愕，互相說：『我們在曠野閑居，看到這個比丘坐在樹下，一動不動，以為他死了，就用柴草把他蓋起來。』現在知想，因此被稱為想識。 『當時，瞋恚魔心中想：『這些沙門自稱持戒，寂靜無聲地思考修行，就像貓狗想抓老鼠一樣，靜靜不動，老鼠出來就撲上去。沙門禪思也是這樣。又像鸕鶿想抓魚，靜靜地潛伏，等魚出來就吞下去，這些沙門也是這樣，潛心思考，專有所求。又像大驢白天負重，到晚上疲憊不堪，飢渴難耐，想著要吃喝，這些沙門也是這樣。』 『當時，魔心想：『我寧可化作這個國家的長者梵志，抓捕那些持戒的沙門道人，毆打辱罵他們，撕裂他們的衣服，打破他們的缽，讓他們生起瞋恚，我就可以因此得到方便。』他立刻按照所想的，化作國中的長者梵志，抓捕那些持戒奉法的沙門，毆打辱罵他們，打破他們的缽，撕裂他們的衣服。這些沙門，就像貓抓老鼠，像鸕鶿吞魚，像鴟梟在樹間抓老鼠，這些沙門坐禪也是這樣，像驢子飢餓疲憊。當時，這些比丘都被侮辱，低著頭徑直走到拘樓秦佛那裡。佛陀為四眾天龍鬼神廣說經道，看到這些比丘被侮辱而來，就告訴他們：『比丘們！現在瞋恨魔化作國中的長者梵志，抓捕那些持戒奉法的沙門，毆打辱罵他們，打破他們的頭，打破他們的缽，撕裂他們的衣服，讓他們心生怨恨，生起瞋恚之心，我因此得到方便，使他們的道業不能成就。你們應該修習四等心：慈、悲、喜、舍，不懷怨恨，沒有瞋恚之心，廣大無邊，普安十方，即使他想找你們的方便，也終究不能得逞。』比丘們接受教誨，在閑居曠野一心禪思，修習四等心，心意沒有增減。當時，瞋恚魔雖然想找持戒奉法沙門的方便，卻永遠不能得逞。 『當時，那些長者梵志接受魔的教唆，毀辱持戒奉法的沙門，死後都墮入惡道，遭受勤苦瘦惱的拷打。』

English version: At one time, the Buddha was dwelling in the Deer Park of Fearful Gathering on Mount Wonderful Flower in the country of Bhanggi. At that time, the venerable Mahāmaudgalyāyana was walking in the darkness of night, pacing back and forth on a level path. Then, the evil Māra came to where the Buddha was, transformed into a ray of light, and entered Mahāmaudgalyāyana's abdomen. The venerable Mahāmaudgalyāyana felt a rumbling in his abdomen, like a hungry person carrying a heavy burden. He decided to enter his room and observe the cause with samadhi. Upon entering the room, he observed his body with samadhi and immediately saw the evil Māra transformed into a ray of light entering his abdomen. He then said to the evil Māra, 'Evil Māra! Get out! Get out! Do not disturb the Tathāgata and his disciples, lest you suffer long nights of pain and fall into evil realms.' Māra thought, 'This śramaṇa has not seen me, nor does he know me, yet he speaks falsely: 'Evil Māra! Get out! Get out! Do not disturb the Tathāgata and his disciples, lest you suffer long nights of pain.' Even his teacher, the great sage, the World Honored One, does not know me, how much less his disciple?' Mahāmaudgalyāyana replied, 'I know, I know again what you are thinking: 'His teacher, the great sage, does not know, how much less his disciple, how would he know where I am?'' Māra was immediately afraid, 'This śramaṇa has already perceived me!' He immediately transformed from a ray of light and came out of Mahāmaudgalyāyana's abdomen, standing before him. Mahāmaudgalyāyana told Māra, 'In the distant past, during the time of the Buddha Krakucchanda, I was a Māra named Anger. I had a sister named Blackish, and at that time you were her son, so I know you are my nephew. At that time, a Buddha appeared in the world, named Krakucchanda Tathāgata, the Truly Enlightened One, the Perfectly Enlightened One. He had two disciples, one named Great Sound, and the other named Knowing Thought, who were the most honored, the most virtuous, and the most difficult to surpass. Why was the venerable named Great Sound? Because he dwelt in the Brahma heaven, uttering a great sound that was heard throughout the three thousand great thousand worlds. Why was the venerable named Knowing Thought? Because when he was alone, sitting under a tree, in a wilderness, or in the mountains, his form appeared as if he were in samadhi. Shepherds, cowherds, those carrying firewood, and travelers in the fields, seeing him like this, would say to each other, 'He has died here, let us each take firewood and cover him with it.' They did as they said. The bhikṣu Knowing Thought would arise from samadhi, shake off the dust from his clothes, adjust his robes, and take his bowl to go begging in the cities, towns, and villages. The shepherds, cowherds, and those carrying firewood were astonished and said to each other, 'When we were alone in the wilderness, we saw this bhikṣu sitting under a tree, not breathing, and we thought he had died, so we covered him with firewood.' Now, Knowing Thought is therefore called Knowing Consciousness. 'At that time, the Māra Anger thought to himself, 'These śramaṇas claim to uphold the precepts, silently contemplating and practicing, like dogs and cats wanting to catch mice, they remain still, and when the mice come out, they pounce. The śramaṇas' meditation is also like this. It is also like a cormorant wanting to catch fish, silently lurking, and when the fish come out, it swallows them. These śramaṇas are also like this, silently contemplating, seeking something. It is also like a large donkey carrying heavy loads during the day, and at night, exhausted and hungry, it thinks of eating and drinking. These śramaṇas are also like this.' 'At that time, Māra thought, 'I would rather transform into the elders and Brahmins of this country, capture those śramaṇas and ascetics who uphold the precepts, beat and scold them, tear their clothes, and break their bowls, causing them to become angry, and I will then gain an advantage.' Immediately, as he thought, he transformed into the elders and Brahmins of the country, captured those śramaṇas who upheld the precepts, beat and scolded them, broke their bowls, and tore their robes. These śramaṇas were like cats catching mice, like cormorants swallowing fish, like owls catching mice in the trees, these śramaṇas sitting in meditation were also like this, like donkeys hungry and exhausted. At that time, these bhikṣus were all insulted, and with their heads lowered, they went straight to where the Buddha Krakucchanda was. The Buddha was widely expounding the Dharma to the four assemblies of gods, dragons, and spirits. Seeing these bhikṣus coming, having been insulted, he told them, 'Bhikṣus! Now the Māra Anger has transformed into the elders and Brahmins of the country, capturing those śramaṇas who uphold the precepts, beating and scolding them, breaking their heads, breaking their bowls, and tearing their clothes, causing them to become resentful and angry. I will therefore gain an advantage, preventing their path from being accomplished. You should practice the four immeasurables: loving-kindness, compassion, joy, and equanimity, without harboring resentment, without anger, vast and boundless, universally peaceful in all ten directions. Even if he seeks an advantage from you, he will ultimately not succeed.' The bhikṣus received the teaching, and in their solitary dwellings and wildernesses, they meditated with one mind, practicing the four immeasurables, without any increase or decrease in their minds. At that time, the Māra Anger, although he sought an advantage from the śramaṇas who upheld the precepts, could never obtain it. 'At that time, those elders and Brahmins, having received the teachings of Māra, insulted the śramaṇas who upheld the precepts, and after they died, they all fell into evil realms, suffering the torments of hard labor and emaciation.'

。在地獄中受其化身，譬如大樹，其廣大如大曠野，在燒鐵地裸形自投，各自謂言：『吾等薄祐殃暴弊惡，乃取持戒奉法沙門毀辱罵詈，吾等於此歸命呼嗟，不能得見持戒奉法沙門，欲求其便因緣相見，已自造此自獲其殃，坐隨魔教不能護身。』

「爾時，瞋恚魔心自念言：『因是方便，求諸沙門持戒人便，永不能得；必當變行，化諸長者梵志，供養奉侍持戒沙門，衣被飯食床臥醫藥，使貪供養，因是之緣吾得其便。』尋如其計，即化國中長者梵志，所在行路四徼道中，若在街曲，見諸持戒沙門道人，布發著地令行其上，皆口稱曰：『持戒沙門，修身勤行，難值難遇，唯蹈吾發，使我長夜得福無量。』持擎衣服，往造其所，稽首長跪：『愿見愍傷，受此衣服。』笥奩盛食，詣就精舍，若街巷裡頭供奉上供養：『持戒沙門難值難遇，愿受此供，使我長夜得福無量。』抱之擎之，若負擔之輿之，歸於其舍，坐著好床，出諸飯食衣服袈裟金銀七寶，而著其前，長跪白曰：『持戒沙門難值難見，愿受此供，唯見愍傷，恣意所欲，使我長夜得福無量。』

「時拘樓秦佛為諸四輩諸天龍神，見諸持戒沙門道士，為諸長者梵志所見供養敬事無量。告諸比丘：『今瞋恚魔！化諸長者梵志，使供養持戒沙門道士，衣被飯食床臥醫藥，恣意所欲使著供養，吾因是緣得其方便，壞其善心使道不成。汝等所由閑居巖處曠野，念諸萬物所在無常，雖著衣食莫以貪樂，苦空非身，魔雖求便終不能得。』諸比丘即受拘樓秦如來、至真、等正覺教，行之如法，魔雖求便永不能得。

「魔所教化長者梵志，使令供養持戒沙門，由此之德皆生天上。生天上已，各心念言：『吾等供養奉法沙門持戒清凈，自獲是福，不由他人，非天所與。』

「爾時，拘樓秦佛如來、至真、等正覺，飯食之後以日昳時，與大弟子洪音俱行遊于郡縣。於時，弊魔化作大人為勇猛士，手執大棒住于道側，竊舉大棒擊洪音頭，破頭灑血其血流離，爾時辟䨴在世尊后，如影隨形默聲無言。時拘樓秦如來無極大聖，還顧嘆息，口演此言：『今瞋恚魔！不知節限所造大過。』時瞋恚魔，即以此身墮沒地獄，宛轉地獄，如魚蝌蚪出水在於陸地，譬如生剝牛皮，宛轉在地痛不可言。時魔波旬，在於地獄宛轉毒痛，又過於此億千萬倍，譬若如人，身得狂病走不安處。

「時魔波旬，墮大地獄苦痛無量，時泥梨傍往語之言：『子欲知之，若有一籌，一鳥飛現，知過十千萬歲，如是之比亦復難限。弊魔！吾在地獄壽數如是，然後乃從大地獄出，更復遭厄二萬餘歲。』爾時，弊魔甚大愁毒。」

佛為目連說此偈言：

「瞋魔所受罪，　　其地獄何類？ 拘樓秦佛時，　　化眾及弟子。 所可受患惱，　　一切見考治。 火然自燒身，　　其㷿面繞形， 其地獄如斯，　　瞋恚魔所在。 拘樓秦佛時，　　洪音大弟子， 假使在佛前，　　及觀比丘眾， 因由緣受罪，　　斯須得動擾。 設有喜評相，　　比丘佛弟子， 必當獲此殃，　　趣于極苦患。 如人投深淵，　　舍于天宮殿， 不在玉女間，　　棄于天上樂。 其有曉了此，　　比丘佛弟子， 自興從已出，　　危害墮苦患。 魔當知吾身，　　倚于解脫門， 不天處天人，　　忉利名聞天

現代漢語譯本：在地獄中，他們承受著自己化身的痛苦，就像巨大的樹木，廣闊如曠野。他們赤身裸體地投入燒紅的鐵地，各自哀嘆：『我們福薄命苦，罪孽深重，竟然去譭謗、辱罵持戒奉法的沙門。如今我們在此呼天搶地，卻再也見不到持戒奉法的沙門，想要尋求機會與他們相見，卻已是自作自受，因為聽信魔教而不能保護自己。』 現代漢語譯本：當時，嗔恚魔心想：『用這種方法，想找到持戒的沙門，永遠不可能得逞。必須改變策略，去教化那些長者和婆羅門，讓他們供養侍奉持戒的沙門，提供衣物、食物、床鋪、醫藥，讓他們貪圖供養，這樣我就能找到機會。』他立刻按照計劃行動，化身為國中的長者和婆羅門，在各處道路、十字路口、街巷裡，見到持戒的沙門和道人，就鋪開頭髮讓他們踩在上面，口中稱讚說：『持戒的沙門，修行精進，難得一見，請踩在我的頭髮上，讓我長夜獲得無量福報。』他們拿著衣服，前往沙門所在之處，跪拜請求：『希望您能慈悲，接受這些衣服。』他們用箱子盛著食物，來到精舍，或者在街巷裡供奉食物：『持戒的沙門難得一見，希望您接受這些供養，讓我長夜獲得無量福報。』他們抱著、捧著，或者用擔子、車子運送食物到自己的家中，放在好床上，拿出各種食物、衣服、袈裟、金銀七寶，擺在沙門面前，長跪說道：『持戒的沙門難得一見，希望您接受這些供養，請您慈悲，隨意取用，讓我長夜獲得無量福報。』 現代漢語譯本：當時，拘樓秦佛為四眾弟子、諸天龍神，看到持戒的沙門和道士被長者和婆羅門供養敬奉，數量無量。他告訴比丘們：『現在嗔恚魔！教化長者和婆羅門，讓他們供養持戒的沙門和道士，提供衣物、食物、床鋪、醫藥，讓他們隨意取用，貪圖供養，我就是想利用這個機會，破壞他們的善心，讓他們無法成就道業。你們之所以要住在巖洞、曠野，就是要思念萬物無常，即使穿著衣服、吃著食物，也不要貪圖享樂，要明白苦空無我，這樣魔雖然想找機會，也永遠無法得逞。』比丘們接受了拘樓秦如來、至真、等正覺的教誨，依法修行，魔雖然想找機會，也永遠無法得逞。 現代漢語譯本：被魔教化的長者和婆羅門，因為供養持戒沙門的功德，都升到了天上。升到天上后，他們各自心想：『我們供養奉法、持戒清凈的沙門，是自己獲得的福報，不是別人給的，也不是天神給的。』 現代漢語譯本：當時，拘樓秦佛如來、至真、等正覺，在飯後日影西斜時，與大弟子洪音一起在郡縣中游行。這時，魔王化作一個壯漢，手持大棒站在路邊，突然舉起大棒擊打洪音的頭部，打破了他的頭，鮮血四濺。當時，辟䨴在世尊身後，像影子一樣跟隨，默默無語。拘樓秦如來無極大聖，回頭嘆息，說道：『現在嗔恚魔！不知節制，犯下了大錯。』這時，嗔恚魔立刻墮入地獄，在地獄中翻滾，像蝌蚪離開水面在陸地上掙扎，又像被剝了皮的牛，在地上翻滾，痛苦不堪。魔波旬在地獄中翻滾，痛苦比這還要強烈億萬倍，就像一個人得了狂病，到處亂跑，無法安寧。 現代漢語譯本：當時，魔波旬墮入大地獄，痛苦無量。地獄的獄卒對他說：『你想知道嗎？如果有一根籌碼，每過一千萬年，就有一隻鳥飛來啄一下，像這樣也難以計算。惡魔！我在地獄的壽命就是這樣，然後才能從大地獄出來，還要再遭受兩萬多年的厄運。』當時，惡魔非常愁苦。」 現代漢語譯本：佛為目連說了這首偈語： 現代漢語譯本：『嗔恚魔所受的罪，那地獄是什麼樣的？在拘樓秦佛的時代，他教化大眾和弟子。他們所受的患難和惱怒，一切都受到拷打和懲治。火焰燃燒自身，火焰的邊緣環繞著身體，那地獄就是這樣，是嗔恚魔所在的地方。在拘樓秦佛的時代，洪音是大弟子，即使在佛前，以及觀看比丘眾，因為因緣而受罪，也會立刻受到動搖和擾亂。如果有喜歡評論是非的人，比丘和佛的弟子，必定會遭受這樣的災殃，墮入極度的痛苦之中。就像人投身深淵，捨棄天宮殿，不在玉女之間，拋棄天上的快樂。那些明白這個道理的人，比丘和佛的弟子，自己興起，從自己身上發出，危害自己，墮入痛苦之中。魔應當知道我的身體，依靠解脫之門，不在天界，不在天人之中，忉利天是聞名天。』

English version: In hell, they endure the suffering of their own embodiments, like huge trees, vast as wilderness. They throw themselves naked into the burning iron ground, each lamenting: 'We are of little merit and great misfortune, our sins are heavy, we actually slandered and insulted the monks who uphold the precepts and practice the Dharma. Now we cry out here, but we can no longer see the monks who uphold the precepts and practice the Dharma. We want to seek an opportunity to meet them, but it is already self-inflicted. Because we listened to the teachings of the demons, we cannot protect ourselves.' English version: At that time, the demon of anger thought: 'Using this method, trying to find monks who uphold the precepts will never succeed. I must change my strategy, to teach those elders and Brahmins, let them offer and serve the monks who uphold the precepts, provide clothing, food, beds, and medicine, let them be greedy for offerings, so that I can find an opportunity.' He immediately acted according to the plan, transforming into elders and Brahmins in the country, in various roads, crossroads, and streets, when they saw monks and Taoists who uphold the precepts, they would spread their hair on the ground for them to step on, and praised: 'Monks who uphold the precepts, practice diligently, are rare to see, please step on my hair, so that I can gain immeasurable blessings for a long night.' They took clothes and went to where the monks were, kneeling and begging: 'I hope you can be compassionate and accept these clothes.' They used boxes to hold food, came to the monastery, or offered food in the streets: 'Monks who uphold the precepts are rare to see, I hope you accept these offerings, so that I can gain immeasurable blessings for a long night.' They held, carried, or transported food by carrying poles or carts to their homes, placed them on good beds, took out various foods, clothes, kasayas, gold, silver, and seven treasures, placed them in front of the monks, knelt and said: 'Monks who uphold the precepts are rare to see, I hope you accept these offerings, please be compassionate, take whatever you want, so that I can gain immeasurable blessings for a long night.' English version: At that time, the Buddha Krakucchanda, for the fourfold disciples, gods, dragons, and spirits, saw that the monks and Taoists who uphold the precepts were offered and respected by the elders and Brahmins, in countless numbers. He told the monks: 'Now the demon of anger! Teaches the elders and Brahmins, let them offer the monks and Taoists who uphold the precepts, provide clothing, food, beds, and medicine, let them take whatever they want, be greedy for offerings, I just want to use this opportunity to destroy their good hearts, so that they cannot achieve the path. The reason why you live in caves and wilderness is to contemplate the impermanence of all things, even if you wear clothes and eat food, do not be greedy for pleasure, understand that suffering is empty and there is no self, so that even if the demon wants to find an opportunity, he will never succeed.' The monks accepted the teachings of the Buddha Krakucchanda, the Tathagata, the Truthful One, the Perfectly Enlightened One, practiced according to the Dharma, and even if the demon wanted to find an opportunity, he would never succeed. English version: The elders and Brahmins who were taught by the demon, because of the merit of offering to the monks who uphold the precepts, all ascended to heaven. After ascending to heaven, they each thought: 'We offered to the monks who uphold the Dharma and are pure in precepts, this is the blessing we obtained ourselves, not given by others, nor by the gods.' English version: At that time, the Buddha Krakucchanda, the Tathagata, the Truthful One, the Perfectly Enlightened One, after eating, when the sun was setting, walked with his great disciple Hongyin in the counties. At this time, the demon king transformed into a strong man, holding a big stick, standing on the side of the road, suddenly raised the big stick and hit Hongyin's head, breaking his head, and blood splattered everywhere. At that time, Piyi was behind the World Honored One, following like a shadow, silently. The Buddha Krakucchanda, the immeasurable great sage, looked back and sighed, saying: 'Now the demon of anger! Does not know restraint, and has committed a great mistake.' At this time, the demon of anger immediately fell into hell, rolling in hell, like a tadpole leaving the water and struggling on land, like a cow that has been skinned, rolling on the ground, suffering unbearably. The demon Pishuna rolled in hell, the pain was a billion times stronger than this, like a person who has a manic illness, running around, unable to be at peace. English version: At that time, the demon Pishuna fell into the great hell, suffering immeasurably. The jailer of hell said to him: 'Do you want to know? If there is a chip, every ten million years, a bird will fly over and peck at it once, it is difficult to calculate like this. Evil demon! My life in hell is like this, and then I can come out of the great hell, and I will have to suffer more than 20,000 years of misfortune.' At that time, the evil demon was very distressed.' English version: The Buddha spoke this verse for Maudgalyayana: English version: 'What kind of hell does the demon of anger suffer? In the time of the Buddha Krakucchanda, he taught the masses and disciples. The suffering and annoyance they endured, all were tortured and punished. Flames burn the body, the edges of the flames surround the body, that hell is like this, it is where the demon of anger is. In the time of the Buddha Krakucchanda, Hongyin was the great disciple, even in front of the Buddha, and watching the assembly of monks, because of the cause and condition of suffering, they would immediately be shaken and disturbed. If there are people who like to comment on right and wrong, monks and disciples of the Buddha, they will surely suffer such disasters, and fall into extreme suffering. It is like a person throwing himself into a deep abyss, abandoning the heavenly palace, not among the jade maidens, abandoning the joy of heaven. Those who understand this principle, monks and disciples of the Buddha, arise from themselves, come from themselves, harm themselves, and fall into suffering. The demon should know that my body relies on the gate of liberation, not in the heavens, not among the gods, the Trayastrimsa heaven is a famous heaven.'

。 假使分別此，　　比丘佛弟子， 自身犯非法，　　因此歸惡趣。 其以一足指，　　動搖最勝宮， 所處神足力，　　目連大感應。 身自為興立，　　安能墮惡趣。 設端正有百，　　微妙好玉女， 見比丘禪思，　　彼不住園觀。 比丘自造行，　　或能歸惡趣。 假使等和同，　　詣帝釋問事， 天帝為解不？　　何因獲解脫？ 釋應時發遣，　　隨其所問答， 若自無所著，　　然後得解脫。 假使曉了此，　　比丘佛弟子， 隨己所作行，　　自到歸惡趣。 或有至梵天，　　難問梵天王， 何因致是處，　　得立於梵天？ 梵天即答曰，　　隨問而發遣， 今吾所立處，　　未曾懷邪見。 從梵天普見，　　光明有退轉， 吾今當何說，　　我身長存乎？ 身自犯非法，　　自然歸勤苦。 其火無想念，　　我當燒愚癡， 愚騃自興火，　　還自危燒身。 波旬當解此，　　用意向如來， 還自危其身，　　如火燒癡人。 人喜為眾惡，　　長夜為己身， 命來不自覺，　　無得嬈比丘。 魔慎莫試佛，　　無嬈諸弟子， 長夜不安隱，　　必當歸惡趣。」 於時魔降伏，　　坐恐比丘故， 彼聞此憂愁，　　應時忽不現。

佛說如是，諸天龍神莫不歡喜

現代漢語譯本：如果能分辨這些道理，作為佛弟子的比丘，如果自身犯了非法行為，就會因此墮入惡道。如果有人能用一根腳趾，就動搖最殊勝的宮殿，那是因為他有神通力，就像目連尊者那樣有大感應。如果佛弟子的比丘能明白這些道理，自身努力修行，又怎麼會墮入惡道呢？即使有上百位端莊美貌、姿態優雅的女子，當她們看到比丘在禪定思索時，也不會留戀于園林美景。如果能分辨這些道理，作為佛弟子的比丘，如果自己造作惡行，或許就會墮入惡道。如果大家一同前往帝釋天請教問題，天帝會為他們解答嗎？他們又會因為什麼而獲得解脫呢？帝釋天會根據他們所問的問題，及時給予解答，如果自己沒有執著，才能獲得解脫。如果佛弟子的比丘能明白這些道理，隨著自己所作的惡行，自然會墮入惡道。或者有人去梵天，向梵天王提出難題，問他因為什麼才能到達這裡，才能立足於梵天？梵天會根據所問的問題，及時給予解答，說我現在所處的位置，是因為我從未懷有邪見。從梵天普照的光明來看，也有衰退的時候，我該如何說呢？我的身體能長久存在嗎？如果佛弟子的比丘能明白這些道理，自身犯了非法行為，自然會遭受痛苦。火沒有思想，卻能燒燬愚癡，愚蠢的人自己點燃火焰，反而會危及自身。波旬如果能明白這個道理，用惡意對待如來，反而會危及自身，就像火燒愚癡的人一樣。人們喜歡做各種惡事，長久以來都是爲了自己，生命到來時卻不自覺，不要去擾亂比丘。魔不要去試探佛陀，不要去擾亂他的弟子，否則長久不得安寧，必定會墮入惡道。這時，魔被降伏了，因為害怕比丘，他聽到這些話後感到憂愁，立刻消失不見了。佛陀說完這些話，諸天龍神都非常歡喜。 現代漢語譯本：如果能夠分辨這些道理，作為佛弟子的比丘，如果自身觸犯了佛法，就會因此墮入惡道。如果有人能用一根腳趾，就撼動最殊勝的宮殿，那是因為他有神通力，就像目犍連尊者那樣有大感應。如果佛弟子的比丘能夠明白這些道理，自身努力修行，又怎麼會墮入惡道呢？即使有上百位端莊美貌、姿態優雅的女子，當她們看到比丘在禪定思索時，也不會留戀于園林美景。如果能夠分辨這些道理，作為佛弟子的比丘，如果自己造作惡行，或許就會墮入惡道。如果大家一同前往帝釋天請教問題，天帝會為他們解答嗎？他們又會因為什麼而獲得解脫呢？帝釋天會根據他們所問的問題，及時給予解答，如果自己沒有執著，才能獲得解脫。如果佛弟子的比丘能夠明白這些道理，隨著自己所作的惡行，自然會墮入惡道。或者有人去梵天，向梵天王提出難題，問他因為什麼才能到達這裡，才能立足於梵天？梵天會根據所問的問題，及時給予解答，說我現在所處的位置，是因為我從未懷有邪見。從梵天普照的光明來看，也有衰退的時候，我該如何說呢？我的身體能長久存在嗎？如果佛弟子的比丘能夠明白這些道理，自身觸犯了佛法，自然會遭受痛苦。火沒有思想，卻能燒燬愚癡，愚蠢的人自己點燃火焰，反而會危及自身。波旬如果能夠明白這個道理，用惡意對待如來，反而會危及自身，就像火燒愚癡的人一樣。人們喜歡做各種惡事，長久以來都是爲了自己，生命到來時卻不自覺，不要去擾亂比丘。魔不要去試探佛陀，不要去擾亂他的弟子，否則長久不得安寧，必定會墮入惡道。這時，魔被降伏了，因為害怕比丘，他聽到這些話後感到憂愁，立刻消失不見了。佛陀說完這些話，諸天龍神都非常歡喜。

English version: If one can discern this, a bhikkhu, a disciple of the Buddha, if he himself commits unlawful acts, will therefore fall into evil realms. If one can move the most excellent palace with one toe, it is because of his supernatural power, like Maudgalyayana's great response. If a bhikkhu, a disciple of the Buddha, understands these principles, and strives to cultivate himself, how could he fall into evil realms? Even if there are hundreds of beautiful and graceful women, when they see a bhikkhu in meditation, they will not linger in the garden. If one can discern this, a bhikkhu, a disciple of the Buddha, if he himself creates evil deeds, he might fall into evil realms. If everyone goes to Indra to ask questions, will the heavenly emperor answer them? And what will lead them to liberation? Indra will answer them according to their questions, and if one has no attachments, then one can attain liberation. If a bhikkhu, a disciple of the Buddha, understands these principles, he will naturally fall into evil realms according to his own evil deeds. Or someone might go to Brahma and ask the Brahma King a difficult question, asking why he is able to reach this place and stand in Brahma's realm? Brahma will answer according to the question, saying that the place where I stand now is because I have never harbored wrong views. From the light that shines from Brahma, there is also a decline, what should I say? Can my body exist forever? If a bhikkhu, a disciple of the Buddha, understands these principles, if he himself commits unlawful acts, he will naturally suffer. Fire has no thoughts, yet it can burn away ignorance. A foolish person who ignites a fire will endanger himself. If Mara understands this, and treats the Tathagata with malice, he will endanger himself, like fire burning a foolish person. People like to do all kinds of evil deeds, for a long time it is for themselves, but they are not aware when life comes, do not disturb the bhikkhus. Mara, do not test the Buddha, do not disturb his disciples, otherwise you will not have peace for a long time, and you will surely fall into evil realms. At this time, Mara was subdued, because he was afraid of the bhikkhus, he was sad when he heard these words, and immediately disappeared. The Buddha spoke these words, and all the gods and dragons were very happy. English version: If one can discern these principles, a bhikkhu, a disciple of the Buddha, if he himself violates the Dharma, will therefore fall into evil realms. If one can move the most excellent palace with one toe, it is because of his supernatural power, like the great response of Maudgalyayana. If a bhikkhu, a disciple of the Buddha, can understand these principles, and strives to cultivate himself, how could he fall into evil realms? Even if there are hundreds of beautiful and graceful women, when they see a bhikkhu in meditation, they will not linger in the garden. If one can discern these principles, a bhikkhu, a disciple of the Buddha, if he himself creates evil deeds, he might fall into evil realms. If everyone goes to Indra to ask questions, will the heavenly emperor answer them? And what will lead them to liberation? Indra will answer them according to their questions, and if one has no attachments, then one can attain liberation. If a bhikkhu, a disciple of the Buddha, can understand these principles, he will naturally fall into evil realms according to his own evil deeds. Or someone might go to Brahma and ask the Brahma King a difficult question, asking why he is able to reach this place and stand in Brahma's realm? Brahma will answer according to the question, saying that the place where I stand now is because I have never harbored wrong views. From the light that shines from Brahma, there is also a decline, what should I say? Can my body exist forever? If a bhikkhu, a disciple of the Buddha, can understand these principles, if he himself violates the Dharma, he will naturally suffer. Fire has no thoughts, yet it can burn away ignorance. A foolish person who ignites a fire will endanger himself. If Mara can understand this, and treats the Tathagata with malice, he will endanger himself, like fire burning a foolish person. People like to do all kinds of evil deeds, for a long time it is for themselves, but they are not aware when life comes, do not disturb the bhikkhus. Mara, do not test the Buddha, do not disturb his disciples, otherwise you will not have peace for a long time, and you will surely fall into evil realms. At this time, Mara was subdued, because he was afraid of the bhikkhus, he was sad when he heard these words, and immediately disappeared. The Buddha spoke these words, and all the gods and dragons were very happy.

弊魔試目連經

現代漢語譯本：弊魔試探目連的經歷

English version: The demon's trials of Maudgalyayana