Chinese
佛分别说化魔品时，十亿之众坏除疑网，成就大明，逮不起法忍。得法忍已，一切同心，说此偈言： “弘道之尊圣， 佛轨忽无思， 为吾等大师， 道勖断狐疑。 具一切光明， 使住佛明道， 其耀照十方， 目睹亿千佛。 普见众庶元， 于色无所著， 蒙世尊之恩， 吾等法眼净。” 尔时，百亿人众各脱身衣以覆佛上，供养大圣，则叹斯言：“令一切人逮闻此法，光明具足，所愿必获。” 阿难白佛：“其有闻是开化魔经受持讽诵，为得何福？” 佛言：“其福大浩。” 阿难复问：“何谓为浩？” 佛言：“若善男子、善女人则旦供养百佛，日中晡时、人定夜半、天晓肃肃，各各供养百佛世尊。一日一夜中合六百佛，一切所安随其所宜。如此比像具足千岁，其福多少？” 阿难言：“福大多大多，天中天！不可为喻。” 现代汉语译本 一切念头都不动摇。 禅定所生的智慧，是菩萨的道力， 修习无所畏惧，从而消除各种虚妄的念头。 觉悟的意念和思考的道路，使人免于对圣人轨范的执着， 明智的心从不摇动，不被各种念头所迷惑。 佛法所追求的，正是如此众多圣贤的想法， 心中没有各种杂念，言行举止都不会被动摇。 佛的智慧没有障碍，是道之所依， 如果执着于道，就远离了佛道，佛的境界不是凡夫所能思议的。 佛陀分别讲述降伏魔众的品章时，十亿大众消除了疑惑，成就了大智慧，获得了不退转的法忍（对佛法的坚定信念）。获得法忍后，他们同心同德，说了这首偈语： 弘扬佛道的至尊圣者，佛的教诲深不可测， 您是我们的导师，引导我们断除疑惑。 您具足一切光明，使我们安住于佛的明道， 您的光芒照耀十方，使我们亲眼见到亿万诸佛。 普遍见到众生的本源，对色相没有执着， 蒙受世尊的恩泽，我们的法眼清净了。 当时，百亿人众各自脱下身上的衣服覆盖在佛陀身上，供养这位大圣，并赞叹道：‘愿一切众生都能听闻此法，光明具足，所愿必能实现。’ 阿难（佛陀的弟子）问佛：‘如果有人听闻这部《开化魔经》并受持讽诵，会得到什么福报？’ 佛说：‘他的福报非常广大。’ 阿难又问：‘什么叫做广大呢？’ 佛说：‘如果善男子、善女人在早晨供养一百尊佛，中午、下午、黄昏、半夜、天亮时分，都各自供养一百尊佛。一天一夜总共供养六百尊佛，一切供养都随其所宜。如此比喻，持续供养一千年，他的福报有多少呢？’ 阿难说：‘福报非常非常多，天中天（对佛陀的尊称）！无法用比喻来形容。’
English
English version All thoughts do not move. The wisdom of meditation, is the power of the Bodhisattva's path, Cultivating fearlessness, thus eliminating all false thoughts. The awakened mind and the path of thought, free one from attachment to the norms of the saints, The wise mind never wavers, not being deluded by various thoughts. What the Buddha's teachings seek, is precisely the thoughts of these many saints, There are no various thoughts in the mind, and actions are not swayed. The Buddha's wisdom is without hindrance, it is the basis of the path, If one is attached to the path, one is far from the Buddha's path, the Buddha's realm is beyond the comprehension of ordinary people. When the Buddha separately explained the chapter on subduing demons, ten billion people eliminated their doubts, achieved great wisdom, and attained the Dharma-kṣānti (unwavering faith in the Dharma). Having attained Dharma-kṣānti, they spoke this verse with one mind: The most venerable saint who propagates the Dharma, the Buddha's teachings are unfathomable, You are our teacher, guiding us to cut off doubts. You are endowed with all light, enabling us to dwell in the Buddha's bright path, Your light shines in all directions, enabling us to see billions of Buddhas with our own eyes. Universally seeing the origin of all beings, without attachment to form, Receiving the grace of the World Honored One, our Dharma eyes are purified. At that time, a hundred billion people each took off their clothes to cover the Buddha, making offerings to this great saint, and exclaimed: 'May all beings hear this Dharma, be filled with light, and have their wishes fulfilled.' Ānanda (the Buddha's disciple) asked the Buddha: 'If someone hears this 'Opening the Way to Subdue Demons Sutra' and upholds and recites it, what merit will they obtain?' The Buddha said: 'Their merit is extremely vast.' Ānanda asked again: 'What is meant by vast?' The Buddha said: 'If a good man or good woman makes offerings to one hundred Buddhas in the morning, and then again at noon, afternoon, dusk, midnight, and dawn, each time offering to one hundred Buddhas. In one day and night, they would make offerings to a total of six hundred Buddhas, with all offerings being appropriate. If this were done for a thousand years, how much merit would they have?' Ānanda said: 'The merit would be very, very great, Oh, Lord of the Heavens (a title for the Buddha)! It cannot be described with any analogy.' --------------------------------------------------------------------------------
Chinese
佛言：“假使是分别魔经受信不疑，德过于彼。” 佛说阿惟越致遮经卷中 大正藏第 09 册 No. 0266 佛说阿惟越致遮经 佛说阿惟越致遮经卷下 西晋月氏三藏竺法护译 如来品第十三 尔时，三菩萨各从远来，见此变化，佛所演法，得未曾有。阿难白佛：“此三菩萨从何所来？” 世尊告曰：“东方去是恒沙等刹，有世界曰身超须弥山。住在本土，闻说斯经，故来到是。” 时三菩萨来住佛前，皆以香华供养世尊，俱白佛言：“余等佥然信乐斯法，不怀狐疑。所以者何？心中㸌然，譬如目睹。如来、至真、等正觉恩之所覆。” 时一菩萨前白佛言：“如我所言，至诚不虚，吾于是经都无狐疑。”第二菩萨复白佛言：“余于此法亦复不疑。”第三菩萨复白佛言：“我之所言至诚不虚。所谓佛者，吾则是佛，晓了斯经，无有疑网。” 尔时，众中无数百千诸来会者悉共叉手，不乐本座：“佛兴于世，此徒何故乃宣斯言？”其余众人各各默声，各心念言：“今佛现在，自当分别。” 阿难复白佛：“此等菩萨皆号云何？” 佛告阿难：“一菩萨者名得如来住，第二菩萨名志得世尊音，第三菩萨名志逮得佛声。如是，阿难！如彼 现代汉语译本 佛说：‘假如有人对分别魔经深信不疑，其功德胜过前者。’ 《佛说阿惟越致遮经》卷中 大正藏第 09 册 No. 0266 《佛说阿惟越致遮经》 《佛说阿惟越致遮经》卷下 西晋月氏三藏竺法护译 如来品第十三 当时，三位菩萨各自从远方而来，见到这种变化，以及佛所演说的佛法，感到前所未有。阿难问佛：‘这三位菩萨是从哪里来的？’ 世尊告诉阿难：‘东方有如恒河沙数般多的世界，其中有一个世界名为身超须弥山（形容其高大）。他们住在自己的国土，听闻此经，所以来到这里。’ 当时，三位菩萨来到佛前，都用香花供养世尊，一同对佛说：‘我们都非常信乐这个佛法，没有丝毫怀疑。这是因为我们心中豁然开朗，如同亲眼所见。这是如来、至真、等正觉（佛的三个称号）的恩德所覆盖。’ 当时，一位菩萨上前对佛说：‘正如我所说，至诚不虚，我对这部经没有任何怀疑。’第二位菩萨又对佛说：‘我对这个佛法也没有怀疑。’第三位菩萨又对佛说：‘我所说的话至诚不虚。所谓佛，我就是佛，我明了这部经，没有任何疑惑。’ 当时，在场的无数百千位来参加法会的人都双手合十，不愿坐在原来的座位上：‘佛陀降生于世，这些人为什么会说这样的话？’其余的人都保持沉默，各自心中想：‘现在佛陀在这里，他自然会分辨清楚。’ 阿难又问佛：‘这些菩萨都叫什么名字？’ 佛告诉阿难：‘一位菩萨名叫得如来住，第二位菩萨名叫志得世尊音，第三位菩萨名叫志逮得佛声。’阿难，就像他们所说的那样，
English
English version The Buddha said, 'If someone believes in the 'Separation of Demons Sutra' without doubt, their merit surpasses that of the former.' The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe, Volume Middle Taisho Tripitaka Volume 09, No. 0266, The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe The Sutra of the Buddha's Discourse on the Awei Yuezhi Zhe, Volume Lower Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi of the Western Jin Dynasty Chapter Thirteen: The Tathagata At that time, three Bodhisattvas each came from afar, and upon seeing this transformation and the Dharma expounded by the Buddha, they felt something unprecedented. Ananda asked the Buddha, 'Where did these three Bodhisattvas come from?' The World Honored One replied, 'To the east, beyond countless worlds like the sands of the Ganges, there is a world called 'Body Surpassing Mount Sumeru' (describing its greatness). They reside in their own land, and having heard of this sutra, they have come here.' At that time, the three Bodhisattvas came before the Buddha, and all offered incense and flowers to the World Honored One. Together, they said to the Buddha, 'We all have great faith and joy in this Dharma, without any doubt. This is because our minds are clear, as if we have seen it with our own eyes. This is due to the grace of the Tathagata (the Thus Come One), the Truly Realized One, the Perfectly Enlightened One (three titles of the Buddha).' At that time, one Bodhisattva stepped forward and said to the Buddha, 'As I have said, it is sincere and not false, I have no doubt about this sutra.' The second Bodhisattva also said to the Buddha, 'I also have no doubt about this Dharma.' The third Bodhisattva also said to the Buddha, 'What I have said is sincere and not false. As for the so-called Buddha, I am the Buddha, I understand this sutra, and I have no doubts.' At that time, countless hundreds and thousands of attendees in the assembly all joined their palms, unwilling to remain in their original seats, saying, 'The Buddha has appeared in the world, why do these people speak such words?' The rest of the people remained silent, each thinking in their hearts, 'Now that the Buddha is here, he will naturally clarify it.' Ananda again asked the Buddha, 'What are the names of these Bodhisattvas?' The Buddha told Ananda, 'One Bodhisattva is named 'Attaining the Tathagata's Abode', the second Bodhisattva is named 'Aspiring to Attain the World Honored One's Voice', and the third Bodhisattva is named 'Aspiring to Attain the Buddha's Voice'. Ananda, just as they have said, -------------------------------------------------------------------------------- 所言，等无有异，其义趣此。”
Chinese
阿难白佛言：“今此无数百千之众扰动不安，悉各叉手，一心向佛，不知斯义为何趣也？” “是辈功德转当增加。譬如男子，端正殊妙、颜貌洁白，净水自洗，以栴檀香熏浴其体，着好衣毕，其人体色益自光耀。是辈功德信乐大道，叉手向佛，福转难及。” 佛尔时说颂曰： “如来知过去， 当来亦如是， 见诸法本无， 故曰为如来。 悉达现在事， 未来悉睹喻， 不造立三行， 究竟如无想。 如往古诸佛， 所觉不可计， 无从来一等， 故曰为如来。 如往古诸佛， 所猗求圣道， 觉者亦当然， 故曰为如来。 诸法本所立， 道声寂然定， 音归不可得， 故曰为如来。 专应过去戒， 当来亦复然， 现在获本无， 故曰为如来。 如勇猛忍辱， 为菩萨之人， 彼学亦如是， 此人则无上。 本为菩萨时， 获勤力如是， 志所行精进， 故曰为如来。 如诸法平等， 所说无特异， 不着念在有， 故曰为如来。 平等不有念， 常自然等正， 无有平等想， 非思莫发念。 本无成三昧， 具足此音声， 遵修于定意， 故曰为如来。 现代汉语译本 所说的，都是一样的，其意义就在于此。' 阿难（Ananda）向佛陀说道：'现在这里有无数百千的大众，他们心神不安，都各自合掌，一心向着佛陀，不知道这其中的意义是什么？' 佛陀说：'这些人所积累的功德将会增加。譬如一个男子，相貌端正美好，容颜洁白，用清水洗净身体，再用栴檀香（candana）熏浴，穿上好衣服后，他的身体会更加光彩照人。这些人因为信奉并喜爱大道，合掌向佛，他们所获得的福报将难以估量。' 佛陀这时说了偈颂： '如来（Tathagata）知道过去，未来也是如此， 见到诸法（dharma）的本性是空无，所以称为如来。 完全明了现在的事，未来也都能预见， 不造作身口意三业，最终达到无想的境界。 如同过去诸佛，所觉悟的不可计数， 没有从来处，也没有去处，所以称为如来。 如同过去诸佛，所依止并寻求圣道， 觉悟者也应当如此，所以称为如来。 诸法本来的建立，道的声音寂静而安定， 声音归于不可得，所以称为如来。 专注于过去的戒律，未来也是如此， 现在获得本来的空无，所以称为如来。 如同勇猛的忍辱，是菩萨（Bodhisattva）的修行， 他们所学也应如此，这样的人是无上的。 在作为菩萨的时候，获得如此的勤奋努力， 意志所向，精进修行，所以称为如来。 如同诸法平等，所说的没有特别之处， 不执着于有念，所以称为如来。 平等不生念头，常自然地平等正直， 没有平等的想法，不思虑也不发念。 本来就成就三昧（samadhi），具足这种音声， 遵循并修习禅定，所以称为如来。'
English
English version 'What is said is no different, its meaning is just this.' Ananda said to the Buddha, 'Now, this countless multitude is disturbed and uneasy, all with their hands clasped, their minds focused on the Buddha, not knowing what this meaning is?' The Buddha said, 'The merits of these people will increase. It is like a man, with a handsome and beautiful appearance, a pure white complexion, who washes himself with clean water, then bathes his body with candana (sandalwood) incense, and after putting on fine clothes, his body will shine even more brightly. These people, because they believe in and love the Great Path, clasp their hands towards the Buddha, their blessings will be immeasurable.' The Buddha then spoke in verse: 'The Tathagata (Thus Come One) knows the past, the future is also like this, Seeing that the nature of all dharmas (teachings) is emptiness, therefore called Tathagata. Completely understands present matters, and can foresee the future, Does not create the three karmas of body, speech, and mind, ultimately reaching the state of no-thought. Like the Buddhas of the past, whose enlightenment is countless, There is no coming from, nor going to, therefore called Tathagata. Like the Buddhas of the past, who relied on and sought the holy path, The enlightened one should also be like this, therefore called Tathagata. The original establishment of all dharmas, the sound of the path is silent and stable, The sound returns to being unattainable, therefore called Tathagata. Focuses on the precepts of the past, the future is also like this, Now attains the original emptiness, therefore called Tathagata. Like the courageous endurance, which is the practice of a Bodhisattva, What they learn should also be like this, such a person is supreme. When being a Bodhisattva, one obtains such diligent effort, Where the will goes, one practices diligently, therefore called Tathagata. Like all dharmas are equal, what is said has no special distinction, Not attached to the thought of existence, therefore called Tathagata. Equality does not give rise to thoughts, always naturally equal and upright, Without the idea of equality, neither thinking nor giving rise to thoughts. Originally achieves samadhi (meditative absorption), possessing this sound, Following and practicing meditation, therefore called Tathagata.'