English
English version: The Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Those Who Can Be Tamed), Shasta deva-manusyanam (Teacher of Gods and Humans), Buddha bhagavati (The Blessed Buddha), called Buddha (Enlightened One), Bhagavan (Lord), at that time expounded this Samadhi Practice Chapter. At that time, I heard the wisdom sound of this Samadhi of Subduing the Demonic Realm. The Buddha asked Manjushri: 'What is the wisdom sound of Samadhi? Its meaning is as declared by the Tathagata, the Wish-Fulfilling Flower Fragrance.' Manjushri said to the Buddha: 'Bodhisattvas have twenty things by which they attain the meditative intention of the Samadhi of Subduing the Demonic Realm.' 'What are the twenty?' Manjushri said to the Buddha: 'Thus, a Bodhisattva: First, abandons greed and lust, extinguishing their desire. Second, abandons anger, removing the defiled mind. Third, abandons ignorance, removing the dark and obscured mind. Fourth, abandons arrogance, thus abandoning resentment. Fifth, abandons wrath, not harboring vexation. Sixth, abandons all thoughts and all wrong views. Seventh, discards the feelings and indulgences arising from many thoughts. Eighth, is detached from both existence and non-existence. Ninth, transcends the calculations of annihilation and permanence. Tenth, abandons the aggregates, seeds, entrances, and the four great elements. Eleventh, their mind is not attached to the three realms. Twelfth, is distant from the mind of a Sravaka (Hearer). Thirteenth, releases the intention of a Pratyekabuddha (Solitary Buddha). Fourteenth, cuts off jealousy and greed. Fifteenth, is distant from the difficulties of breaking precepts and violating prohibitions. Sixteenth, cuts off strife and impossible actions. Seventeenth, cuts off laziness and hesitation. Eighteenth, uproots all the intentions of indulgence and confusion. Nineteenth, strives to abandon wrong knowledge and improper actions. Twentieth, subdues the bonds of worldly defilements and desires. These twenty things are what a Bodhisattva practices to attain this Samadhi.' Manjushri said to the Buddha: 'Bodhisattvas also have four things by which they attain this Samadhi. What are the four? First, the mind in its actions and establishment is pure and harmonious. Second, the will is gentle and without flattery or deceit. Third, enters into deep forbearance of the Dharma, with no arising or ceasing in the mind. Fourth, in all giving, there is never any love or stinginess. These are the four.' 'There are also four dharmas by which one attains this Samadhi. What are the four? First, acting with sincerity, not harboring deceit. Second, practicing the conduct of dwelling in solitude and quiet. Third, opening to receive the scriptures, reciting all kinds of -------------------------------------------------------------------------------- 法。四、究竟诸行，弃捐非义。是为四。
Chinese
“菩萨复有四事，何谓四？一、亲近善友。二、限知止足。三、精思独处。四、不在愦闹。是为四。 “菩萨复有四事逮是三昧。何谓为四？一、心不乐声闻。二、舍缘觉意。三、志菩萨道。四、逮得法忍。是为四。 “复有四法逮是三昧，何谓为四？一、修空法，不计有人。二、尊无想，舍众悕望。三、无放逸，除诸所愿。四、知足悦，弃一切有。是为四。 “复有四法，逮是三昧。何谓为四？一、周旋无量生死之难。二、等疗一切众生之类。三、常一心唯念应时。四、无驰骋度于彼岸。 “唯愿，世尊！意华香如来、至真、等正觉，说是三昧行音。尔时从彼闻是三昧。其佛去后，次复有佛，号明珠日月光曜，因其如来成是三昧。” 说是毁伏魔场三昧时，彼众会中一万菩萨，如是色像感动变化，悉得无所从生法忍。 “于舍利弗，所志云何？于是三千大千世界独有是变，降诸魔乎？勿作斯观。所以者何？十方一切江河沙等诸佛刹土，诸魔波旬求人便者，皆遇此难不得自在，悉文殊师利之所建立。” 尔时世尊告文殊曰：“仁当舍置所建威神，当使诸魔还复本形、天上服饰。” 尔时文殊告诸魔曰：“诸贤者等， 实为恶秽此身服乎？” 报曰：“实尔。” 文殊答曰：“汝等宜当厌贪欲事，不住三界。” 诸魔报曰：“唯当从命。善哉，文殊！愿加威神，令我等脱如是形类威仪服饰。” 文殊师利寻舍威变，疗诸天人及诸玉女，使其形体平复如故，衣被光泽，威神巍巍。文殊师利告于诸魔：“诸仁欲知其眼受而怀思想，眼有所著则为眼根，因思想眼，言是我所。依猗于眼，因生于眼，眼之所趣，目为心候，还护其眼，举眼下眼，则是汝等之境界也，为造魔业。耳、鼻、口、身、意亦复如是。假使有眼而无所著，耳无所听，鼻香口味，身更心法，悉无所著，非汝部界，不同劳侣，无力不乐，则无魔业亦无影响。又复卿等，自计吾我，随念有身，缘趣此患。卿等何因，处于众会？欲得寂然，未之有也。” 文殊师利应时于彼，为魔眷属解说经典，使一万魔，皆发无上正真道意，八万四千魔远尘离垢，诸女得法眼净。其余众魔各归宫殿，皆共举声，悉称：“万岁！吾等已脱于大恐惧！”◎ ◎于是文殊师利告逮法忍诸魔眷属：“卿等何故不各归宫？” 诸魔报曰：“吾等于今，忽然不复见己身宅，何况当复见魔宫殿自然常住？” 又问：“汝等宫殿为在何所？” 诸魔报 现代汉语译本：'这身体实际上是污秽的，你们还穿着它吗？' 魔众回答说：'确实如此。' 文殊菩萨回答说：'你们应当厌恶贪欲之事，不要执着于三界。' 众魔回答说：'我们愿意听从您的教诲。善哉，文殊菩萨！愿您加持神力，使我们脱离这种形貌、威仪和服饰。' 文殊师利菩萨随即舍弃威严的变化，医治了诸天人以及众玉女，使他们的形体恢复如初，衣着光鲜，威仪庄严。文殊师利菩萨告诉众魔：'诸位想知道眼睛如何感受并产生思想吗？眼睛有所执着就成为眼根，因为思想眼睛，就说这是我的。依附于眼睛，因眼睛而生，眼睛所趋向的，被认为是心的使者，反而守护着眼睛，举眼下眼，这就是你们的境界，是造作魔业。耳朵、鼻子、嘴巴、身体、意念也是如此。假使有眼睛却无所执着，耳朵无所听闻，鼻子不贪香味，身体不贪触感，意念不执着于法，一切都无所执着，那就不是你们的管辖范围，与你们不是同伴，你们无力使他们不快乐，这样就没有魔业，也没有影响。而且你们，自认为有我，随着念头而有身体，因此招致这种祸患。你们因为什么原因，聚集在这里？想要得到寂静，是不可能的。' 文殊师利菩萨随即在那里，为魔的眷属们解说经典，使一万魔都发起了无上正真道的心意，八万四千魔远离尘垢，众玉女得到了法眼清净。其余的众魔各自回到宫殿，都一起高声称赞：'万岁！我们已经脱离了巨大的恐惧！' 于是文殊师利菩萨告诉得到法忍的众魔眷属：'你们为什么不各自回到宫殿呢？' 众魔回答说：'我们现在，忽然看不见自己的住所了，更何况还能看见魔宫殿自然常住呢？' 文殊菩萨又问：'你们的宫殿在什么地方呢？' 众魔回答说：
English
English version: 'Is this body, in reality, foul and impure, what you are wearing?' The demons replied, 'Indeed it is.' Manjushri answered, 'You should be disgusted with the matters of desire and not dwell in the three realms.' The demons replied, 'We will obey your command. Well done, Manjushri! May you add your divine power, so that we may be freed from this form, demeanor, and attire.' Manjushri immediately relinquished his majestic transformation, healed the gods, humans, and jade maidens, restoring their forms to their original state, their clothing radiant, and their majesty awe-inspiring. Manjushri told the demons, 'Do you wish to know how the eyes perceive and generate thoughts? When the eyes are attached, they become the eye faculty. Because of thinking about the eyes, one says, 'This is mine.' Relying on the eyes, arising from the eyes, what the eyes are drawn to is considered the messenger of the mind. Instead, they protect the eyes. Raising and lowering the eyes, this is your realm, creating demonic karma. The ears, nose, mouth, body, and mind are the same. If one has eyes but is not attached, ears that do not listen, a nose that does not crave fragrance, a body that does not crave touch, and a mind that is not attached to dharmas, then there is no attachment. That is not your domain, not your companions. You have no power to make them unhappy. Thus, there is no demonic karma and no influence. Moreover, you consider yourselves to have a self, and with each thought, you have a body, thus inviting this suffering. Why are you gathered here? To seek tranquility is impossible.' Manjushri then, at that very place, explained the scriptures to the demon retinue, causing ten thousand demons to generate the intention for the unsurpassed, true, and correct path. Eighty-four thousand demons were freed from dust and defilement, and the jade maidens attained the pure Dharma eye. The remaining demons returned to their palaces, all together raising their voices, proclaiming, 'Long live! We have escaped from great fear!' Then Manjushri told the demon retinue who had attained forbearance of the Dharma, 'Why do you not each return to your palaces?' The demons replied, 'Now, we suddenly cannot see our own dwellings, let alone see the demon palaces that are naturally permanent?' He then asked, 'Where are your palaces?' The demons replied, --------------------------------------------------------------------------------
Chinese
曰：“一切诸法无主、无念，是为诸法之宫殿，空无想愿，诸法恍惚乃为宫殿，于彼无往亦无来者。” 耆年迦叶前白佛言：“文殊师利！彼殿来乎？我等欲见所从菩萨。所以者何？此正士等难可值遇。” 佛告文殊：“汝当现此十方世界诸来菩萨会忍土者，今诸众会皆共渴仰，欲得见之。” 文殊师利应时告诸法伦菩萨、法住菩萨、若干辩菩萨、得大势菩萨、柔软音菩萨、灭众恶菩萨、寂然菩萨、选择菩萨、法王菩萨、怀音菩萨，悉告此等诸菩萨众：“汝族姓子一切菩萨，各当自现其身宫殿，各自显示所处佛土本之形体。” 文殊师利适发此言，诸菩萨众寻时奉命，从三昧起各现本体：或有菩萨其身高大如须弥山，或有菩萨其身高长三百二十万里，或二百八十万里，或二百四十万里，或二百万里，或百六十万里，或百二十万里，或八十万里，或四十万里，或三十六万里，或三十二万里，或二十八万里，或二十四万里，或二十万里，或十六万里，或十二万里，或八万里，或四万里，或三万六千里，或三万二千里，或二万八千里，或二万四千里，或二万里，或万六千里，或万二千里，或八千里，或四千里，或三千六百里，或三千二百里，或二千八百里，或二千四百里，或二千里，或千六百里， 现代汉语译本：他们说：‘一切诸法没有主宰，没有念头，这就是诸法的宫殿，空无所想，没有愿望，诸法恍惚不定，才是宫殿，在那里没有来也没有去。’ 耆年迦叶（Mahākāśyapa）上前对佛说：‘文殊师利（Mañjuśrī）！那宫殿是从哪里来的？我们想见见那些从那里来的菩萨。为什么呢？因为这些正士很难遇到。’ 佛告诉文殊：‘你应该让这些从十方世界来到娑婆世界（Sahā）的菩萨们显现出来，现在所有的大众都渴望见到他们。’ 文殊师利立刻告诉诸法伦菩萨（Dharmacakra Bodhisattva）、法住菩萨（Dharmasthiti Bodhisattva）、若干辩菩萨（Nānāvāda Bodhisattva）、得大势菩萨（Mahāsthāmaprāpta Bodhisattva）、柔软音菩萨（Mṛdughoṣa Bodhisattva）、灭众恶菩萨（Sarvapāpajaha Bodhisattva）、寂然菩萨（Śānta Bodhisattva）、选择菩萨（Vikalpa Bodhisattva）、法王菩萨（Dharmarāja Bodhisattva）、怀音菩萨（Garbhasvara Bodhisattva）等所有菩萨：‘你们这些善男子，所有菩萨，都应当各自显现自己的宫殿，各自显示自己所处的佛土的本来形体。’ 文殊师利刚说完这些话，诸位菩萨立刻遵命，从三昧（samādhi）中起身，各自显现本体：有的菩萨身高如须弥山（Sumeru），有的菩萨身高三百二十万里，有的二百八十万里，有的二百四十万里，有的二百万里，有的一百六十万里，有的一百二十万里，有的八十万里，有的四十万里，有的三十六万里，有的三十二万里，有的二十八万里，有的二十四万里，有的二十万里，有的十六万里，有的十二万里，有的八万里，有的四万里，有的三万六千里，有的三万二千里，有的二万八千里，有的二万四千里，有的二万里，有的一万六千里，有的一万二千里，有的八千里，有的四千里，有的三千六百里，有的三千二百里，有的二千八百里，有的二千四百里，有的二千里，有的一千六百里，
English
English version: They said, 'All dharmas are without a master, without thought; this is the palace of all dharmas. Empty of thought and desire, the fleeting nature of dharmas is the palace, where there is neither going nor coming.' The venerable Mahākāśyapa approached the Buddha and said, 'Mañjuśrī! From where does that palace come? We wish to see the Bodhisattvas who came from there. Why? Because these righteous ones are difficult to encounter.' The Buddha told Mañjuśrī, 'You should reveal the Bodhisattvas who have come from the ten directions to this Sahā world. Now, all the assembly is yearning to see them.' Mañjuśrī immediately addressed the Bodhisattvas such as Dharmacakra Bodhisattva, Dharmasthiti Bodhisattva, Nānāvāda Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Mṛdughoṣa Bodhisattva, Sarvapāpajaha Bodhisattva, Śānta Bodhisattva, Vikalpa Bodhisattva, Dharmarāja Bodhisattva, and Garbhasvara Bodhisattva, saying to all these Bodhisattvas, 'You sons of good families, all Bodhisattvas, should each manifest your own palace, and each display the original form of the Buddha-land where you dwell.' As soon as Mañjuśrī spoke these words, the Bodhisattvas immediately obeyed the command, arose from samādhi, and each manifested their original form: some Bodhisattvas were as tall as Mount Sumeru, some were 3.2 million li tall, some 2.8 million li, some 2.4 million li, some 2 million li, some 1.6 million li, some 1.2 million li, some 800,000 li, some 400,000 li, some 360,000 li, some 320,000 li, some 280,000 li, some 240,000 li, some 200,000 li, some 160,000 li, some 120,000 li, some 80,000 li, some 40,000 li, some 36,000 li, some 32,000 li, some 28,000 li, some 24,000 li, some 20,000 li, some 16,000 li, some 12,000 li, some 8,000 li, some 4,000 li, some 3,600 li, some 3,200 li, some 2,800 li, some 2,400 li, some 2,000 li, some 1,600 li, --------------------------------------------------------------------------------