English
English version: ‘Benevolent One! I have also personally witnessed Manjushri (Manjushri, symbol of wisdom) manifesting transformations at Jeta Grove (Jetavana, the monastery where the Buddha often resided). I recall that in the past, when the Buddha was at Anathapindika's Park in Shravasti (Shravasti), he was with twelve hundred and fifty great Bhikshus and twelve thousand Bodhisattvas. At that time, there was continuous heavy rain and dark clouds for seven days and seven nights. Among them, some Bhikshus attained great supernatural powers, universally practicing the gate of one-pointed liberation, maintaining focus with Samadhi (Samadhi, meditation) and Samapatti (Samapatti, attainment), even without food. Those Bhikshus who had not attained Samadhi and Samapatti did not receive offerings for five days and nights, their bodies were weak, and they had no strength to see the Buddha. I thought in my heart: ‘These Bhikshus may not survive.’ I then went to the Buddha and reported: ‘The Bhikshus have been without food for five days, they are hungry and weak, and unable to rise.’ The Buddha told me: ‘Ananda (Ananda, one of the Buddha's ten great disciples)! Go and tell Manjushri, inform him of this matter, for the sake of the Bhikshu Sangha.’ ‘I then accepted the Buddha's teaching and went to Manjushri's residence. At that time, Manjushri was expounding the Dharma to Shakra, Brahma, and the Four Heavenly Kings (Shakra, Brahma, Four Heavenly Kings). I told Manjushri about this matter: ‘The Buddha sent me to request you to establish an almsgiving.’ Manjushri said to me: ‘Ananda! Prepare the seats, and when the time comes, strike the ghantha (ghantha, timekeeping instrument).’ I immediately followed his instructions, went out and prepared the seats, and then returned to his residence, wanting to know if Manjushri had left the monastery. Manjushri remained in the room, continuing to manifest transformations, expounding the Dharma to Shakra, Brahma, and the Four Heavenly Kings. He had a Samadhi called the Samadhi of Entering All Bodies, and only then did he leave the monastery and enter the city of Shravasti to beg for food. ‘At that time, Mara Papiyas (Mara Papiyas, lord of the desire realm) thought in his heart: ‘Now Manjushri is entering the city to beg for food like a lion's roar, I must disrupt the merits established by Manjushri.’ Mara immediately transformed, causing the elders and people in the city of Shravasti not to welcome Manjushri, nor to give him food. Thus, at every house Manjushri went to, he saw the doors closed, and no one came out to welcome him. At that time, Manjushri immediately knew that Mara was causing trouble, so he transformed into Brahmins (Brahmin, Brahmanas) and various elders, and made them make sincere vows: ‘If every hair on my body, all the merits’ --------------------------------------------------------------------------------
Chinese
德智慧所现具足；恒沙世界满其中魔，不及吾身一毛之德，审谛如是而不虚者，魔之所化即当消灭，使魔自往告诸街里及四徼道，令长者梵志施文殊师利分卫之具，惠此人者其福最大，若有供养三千、大千世界诸有着人百千岁，不如施文殊师利福第一多。’ “文殊师利适发是愿，寻如所念，一切门户皆为之开，人悉自往迎文殊师利，弊魔入诸街里家家唱令，及四徼道使诸凡民长者梵志，施与文殊师利供具者其福最大。若供三千大千世界诸着之人百千岁中，施以诸安随其所欲，不及善与文殊师利分卫其福德最厚。于是，文殊师利化所得食盈满应器，种种甘美其味各异，味味殊别不相错入，过逾足请千二百五十比丘、万二千菩萨，钵中所变其如是也。 “尔时，文殊师利分卫周已，出舍卫大城，魔即侍随。是时，文殊师利于中道住持钵着地，谓魔波旬：‘汝且举钵在于前行。’于是波旬从地举钵而不能称，白文殊师利：‘我实不能举摇此钵。’文殊师利告波旬曰：‘卿有力势神通无极，以大神足擎举此钵。’于是波旬尽现神力了不能称，变化举钵不能令钵离地如发。 “彼时波旬得未曾有，谓文殊师利：‘有山名曰伊沙陀，发意之顷，我能以掌跳置虚空，今此小钵而不能称。’文殊师利谓魔波旬：‘ 现代汉语译本：德行智慧所显现的具足圆满；即使恒河沙数世界中充满魔众，也不及我身上一根毫毛的德行。如果确实如此真实不虚，那么魔所幻化的一切都应当消灭，让魔亲自去告诉各个街里和四通八达的道路，让长者、婆罗门供养文殊师利（Manjushri，智慧的象征）化缘的食物，布施给这个人的人，他的福报是最大的。如果有人供养三千大千世界所有执着的人百千岁，也不如布施给文殊师利福报第一多。 文殊师利刚一发出这个愿，立刻如他所想，所有的门户都为他打开，人们都亲自去迎接文殊师利，恶魔进入各个街里，家家户户地宣告，以及在四通八达的道路上告诉所有的百姓、长者、婆罗门，布施给文殊师利供养的食物的人，他的福报是最大的。如果供养三千大千世界所有执着的人百千岁，给予他们各种安乐，随他们所欲，也不如好好地给予文殊师利化缘的食物，他的福德是最深厚的。于是，文殊师利化缘所得的食物盈满钵器，各种甘美，味道各不相同，每种味道都非常特别，不会混杂在一起，超过了足够供养一千二百五十比丘、一万二千菩萨的量，钵中所变化的就是这样。 这时，文殊师利化缘完毕，走出舍卫大城（Sravasti，古印度城市名），魔立刻侍奉跟随。这时，文殊师利在道路中间停住，把钵放在地上，对魔波旬（Mara Papiyas，佛教中的魔王）说：‘你暂且举起钵在前面走。’于是波旬从地上举钵，却不能举起，告诉文殊师利：‘我实在不能举起摇动这个钵。’文殊师利告诉波旬说：‘你拥有力势，神通无极，用大神足来擎举这个钵。’于是波旬尽现神力，最终也不能举起，变化举钵也不能让钵离开地面哪怕像一根头发丝那么高。 那时波旬感到前所未有，对文殊师利说：‘有座山名叫伊沙陀（Isadhara，山名），我发意念的瞬间，就能用手掌跳跃着把它放在虚空中，现在这个小钵却不能举起。’文殊师利对魔波旬说：
English
English version: The virtue and wisdom manifested are complete and perfect; even if the three thousand great thousand worlds were filled with demons, they would not equal the virtue of a single hair on my body. If this is indeed true and not false, then all that the demon has conjured should be destroyed, and the demon himself should go and tell every street and alley and every crossroads, instructing the elders and Brahmins to offer Manjushri (Manjushri, symbol of wisdom) alms, for the one who gives to this person will have the greatest merit. If someone were to offer to all the attached beings in the three thousand great thousand worlds for hundreds of thousands of years, it would not be as meritorious as offering to Manjushri. As soon as Manjushri made this vow, immediately, as he wished, all the doors opened for him, and people personally went to welcome Manjushri. The evil demon entered every street and alley, proclaiming to every household, and at every crossroads, telling all the common people, elders, and Brahmins that the one who gives offerings to Manjushri will have the greatest merit. If one were to offer to all the attached beings in the three thousand great thousand worlds for hundreds of thousands of years, giving them all kinds of comfort, according to their desires, it would not be as meritorious as properly giving alms to Manjushri, for his virtue would be the most profound. Thereupon, the food that Manjushri received as alms filled his bowl, with various delicacies, each with a different flavor, each flavor being very special and not mixing together, exceeding the amount sufficient to feed one thousand two hundred and fifty Bhikkhus and twelve thousand Bodhisattvas. Such was the transformation within the bowl. At that time, Manjushri finished receiving alms and left the great city of Sravasti (Sravasti, name of an ancient Indian city), and the demon immediately attended and followed him. Then, Manjushri stopped in the middle of the road, placed the bowl on the ground, and said to Mara Papiyas (Mara Papiyas, the demon king in Buddhism): 'You should temporarily lift the bowl and walk ahead.' Thereupon, Papiyas lifted the bowl from the ground but could not lift it, and said to Manjushri: 'I am truly unable to lift and shake this bowl.' Manjushri said to Papiyas: 'You possess power and limitless supernatural abilities; use your great divine feet to hold up this bowl.' Thereupon, Papiyas exerted all his supernatural powers, but in the end, he could not lift it, and even if he transformed to lift the bowl, he could not make the bowl leave the ground even by the width of a hair. At that time, Papiyas felt something unprecedented and said to Manjushri: 'There is a mountain named Isadhara (Isadhara, name of a mountain), and in the instant I conceive the thought, I can jump and place it in the void with my palm, but now I cannot lift this small bowl.' Manjushri said to Mara Papiyas: --------------------------------------------------------------------------------
Chinese
所以不能举称钵者，卿每自以比诸菩萨大人，力着此钵，故不能举。’文殊师利于是从地举钵，授魔曰：‘波旬！汝执此钵且于前行。’ “尔时，波旬甚自厌苦，举钵才胜，魔为自在诸天中尊，与万二千天俱，眷属围绕在前持钵，稽首文殊师利足。诸天谓魔波旬：‘仁者曷为持钵在文殊师利前，譬如侍者？’波旬答诸天曰：‘不当与强者共争。’又问波旬：‘仁者亦有大神通无极之力，何故不堪？’ “于是波旬承文殊师利圣旨，虽为尊天由无所堪，波旬答诸天曰：‘魔力者为痴，菩萨力者为智慧，魔力者受诸见而住立，菩萨力者晓解大空；魔力者欺诈，菩萨力者诚实；魔力者是我所非我所，菩萨力者大慈大悲；魔力者淫怒痴门，菩萨力者三脱门；魔力者终始往来生死，菩萨力者不生不灭不起法忍。’天魔波旬说是语时，诸天众中五百天发无上正真道意，三百菩萨得不起法忍。 “尔时，文殊师利及魔波旬，持钵置讲堂上。贤者阿难亦不察之，饭时已到，亦不见文殊师利从室出，时心念言：‘文殊师利得无欺诸比丘僧？我宜孚往白世尊言：“时今已到，文殊师利不出其室。”’阿难即往白佛：‘不见文殊师利出其室。’时，佛告阿难：‘汝宁察讲堂上不乎？’阿难白佛：‘唯然，世尊！已见满钵 现代汉语译本：'所以不能举起钵的人，你们总是把自己比作诸菩萨大人，想用力量举起这个钵，所以举不起来。' 文殊师利菩萨于是从地上拿起钵，交给魔王说：'波旬（魔王名）！你拿着这个钵在前面走。' 当时，波旬（魔王名）非常厌恶痛苦，举起钵来才勉强胜任。魔王作为自在诸天中的尊者，与一万二千天人一起，眷属围绕着他在前面拿着钵，向文殊师利菩萨的脚稽首。诸天问魔王波旬（魔王名）：'仁者为何拿着钵在文殊师利菩萨面前，就像侍者一样？' 波旬（魔王名）回答诸天说：'不应当与强者争斗。' 又问波旬（魔王名）：'仁者也有大神力，无穷的力量，为什么不能胜任呢？' 于是波旬（魔王名）秉承文殊师利菩萨的圣旨，虽然是尊贵的天人，仍然不能胜任。波旬（魔王名）回答诸天说：'魔的力量是愚痴，菩萨的力量是智慧；魔的力量执着于各种见解而停滞不前，菩萨的力量明白了解空性；魔的力量是欺骗，菩萨的力量是诚实；魔的力量是我所和非我所的执着，菩萨的力量是大慈大悲；魔的力量是淫欲、嗔恚、愚痴之门，菩萨的力量是三解脱门；魔的力量是终结、开始、往来生死，菩萨的力量是不生不灭、不起法忍。' 天魔波旬（魔王名）说这些话的时候，诸天众中有五百天人发起了无上正等正觉之心，三百菩萨证得了不起法忍。 当时，文殊师利菩萨和魔王波旬（魔王名），把钵放在讲堂上。贤者阿难（佛陀十大弟子之一）也没有注意到，吃饭的时间已经到了，也没有看见文殊师利菩萨从房间里出来，心里想：'文殊师利菩萨莫非欺骗了诸位比丘僧？我应该去禀告世尊说：“时间已经到了，文殊师利菩萨没有从房间里出来。”' 阿难（佛陀十大弟子之一）就去禀告佛陀：'没有看见文殊师利菩萨从房间里出来。' 这时，佛陀告诉阿难（佛陀十大弟子之一）：'你难道没有观察讲堂上吗？' 阿难（佛陀十大弟子之一）回答佛陀：'是的，世尊！已经看见钵满了。'
English
English version: 'Therefore, those who cannot lift the bowl always compare themselves to the great Bodhisattvas, trying to lift this bowl with strength, and thus cannot lift it.' Manjushri (Bodhisattva of Wisdom) then picked up the bowl from the ground and handed it to the demon, saying, 'Mara (name of a demon)! You hold this bowl and walk ahead.' At that time, Mara (name of a demon) was very weary of the suffering, barely able to lift the bowl. The demon, as the most honored among the Free Heaven, with twelve thousand devas, surrounded by his retinue, held the bowl in front and bowed at the feet of Manjushri (Bodhisattva of Wisdom). The devas asked Mara (name of a demon), 'Why are you holding the bowl before Manjushri (Bodhisattva of Wisdom), like an attendant?' Mara (name of a demon) replied to the devas, 'One should not contend with the strong.' They further asked Mara (name of a demon), 'You also have great supernatural powers and limitless strength, why are you not capable?' Then Mara (name of a demon), following the sacred will of Manjushri (Bodhisattva of Wisdom), although a revered deva, was still incapable. Mara (name of a demon) replied to the devas, 'The power of a demon is ignorance, the power of a Bodhisattva is wisdom; the power of a demon clings to various views and remains stagnant, the power of a Bodhisattva understands the great emptiness; the power of a demon is deceit, the power of a Bodhisattva is honesty; the power of a demon is attachment to 'mine' and 'not mine', the power of a Bodhisattva is great compassion; the power of a demon is the gate of lust, anger, and delusion, the power of a Bodhisattva is the three gates of liberation; the power of a demon is the beginning, end, coming and going in samsara, the power of a Bodhisattva is non-arising, non-ceasing, and the forbearance of non-arising dharmas.' When the demon Mara (name of a demon) spoke these words, five hundred devas in the assembly of devas generated the mind of unsurpassed, perfect enlightenment, and three hundred Bodhisattvas attained the forbearance of non-arising dharmas. At that time, Manjushri (Bodhisattva of Wisdom) and the demon Mara (name of a demon) placed the bowl on the lecture hall. The Venerable Ananda (one of the ten great disciples of Buddha) also did not notice it. The time for the meal had arrived, and he did not see Manjushri (Bodhisattva of Wisdom) come out of his room, so he thought, 'Could Manjushri (Bodhisattva of Wisdom) be deceiving the monks? I should go and report to the World Honored One, saying, "The time has arrived, and Manjushri (Bodhisattva of Wisdom) has not come out of his room."' Ananda (one of the ten great disciples of Buddha) then went and reported to the Buddha, 'I have not seen Manjushri (Bodhisattva of Wisdom) come out of his room.' At that time, the Buddha told Ananda (one of the ten great disciples of Buddha), 'Have you not observed the lecture hall?' Ananda (one of the ten great disciples of Buddha) replied to the Buddha, 'Yes, World Honored One! I have seen the bowl is full.' --------------------------------------------------------------------------------