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大正藏第 17 册 No. 0838 佛说发菩提心破诸魔经 No. 838 [No. 837] 佛说发菩提心破诸魔经卷上 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 如是我闻： 一时佛在王舍城迦兰陀竹林精舍，与大苾刍众千二百五十人俱，并诸菩萨摩诃萨众而共集会。 是时王舍大城有迦叶氏大婆罗门住在彼城，而忽一时于夜梦中见此阎浮提世界有其千叶广大莲华，七宝庄严清净可爱，而彼华中有大月轮，洁白圆满周匝光明炽盛照耀。彼婆罗门于其梦中得见是相，心大欢喜适悦庆快。从梦觉已作是思惟：“我闻沙门瞿昙是大智者，诸有智人无能过上，善巧方便大慧具足，我宜往彼请问其相。” 时婆罗门作是念已，过于夜分至明旦时，诣迦兰陀竹林精舍佛世尊所，到已头面礼世尊足，合掌恭敬，如梦所见具以白佛。 尔时世尊告婆罗门言：“如汝所梦是吉祥相。婆罗门！汝今当知，若人梦中见四种相者，皆是最上吉祥胜相。何等为四？一者、白莲华。二者、白伞盖。三者、月轮。四者、佛像。若见如是四种相者，当知必得最上大利。”尔时世尊欲重宣此义，而说偈曰： “梦中若见莲华相， 及白伞盖皆吉祥； 现代汉语译本 《佛说发菩提心破诸魔经》卷上 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 如是我闻： 一时，佛在王舍城（Rājagṛha）的迦兰陀竹林精舍（Kalandaka Venuvana），与一千二百五十位大比丘众，以及诸位菩萨摩诃萨一同聚集。 当时，王舍大城有一位迦叶氏（Kāśyapa）大婆罗门住在城里，忽然有一天夜里梦见这阎浮提（Jambudvīpa）世界有一朵千叶广大莲华，用七宝庄严，清净可爱，而那莲华中有一个大月轮，洁白圆满，周围光明炽盛照耀。那位婆罗门在梦中见到这个景象，心里非常欢喜，感到适悦庆快。从梦中醒来后，他这样思惟：‘我听说沙门瞿昙（Śrāmaṇa Gautama）是大智者，所有有智慧的人没有能超过他的，他善于运用巧妙的方法，具备大智慧，我应该去向他请问这个梦的含义。’ 当时，婆罗门这样想后，过了夜半，到了黎明时分，前往迦兰陀竹林精舍佛世尊所在的地方，到达后，头面顶礼世尊的脚，合掌恭敬，将梦中所见详细地告诉了佛。 这时，世尊告诉婆罗门说：‘你所梦见的是吉祥之相。婆罗门！你现在应当知道，如果有人在梦中见到四种景象，都是最上吉祥的殊胜之相。哪四种呢？一是白莲华，二是白伞盖，三是月轮，四是佛像。如果见到这四种景象，应当知道必定会得到最上的大利益。’这时，世尊想要再次宣说这个意义，于是说了偈颂： ‘梦中若见莲华相， 及白伞盖皆吉祥；
English
English version The Sutra Spoken by the Buddha on Arousing Bodhicitta and Destroying All Demons, Volume 1 Translated by the Tripiṭaka Master Shi Hu, Minister of the Imperial Secretariat, Great Officer of Guanglu, and Dharma Master Conferred with Purple Robe, by Imperial Order, from Western India. Thus have I heard: At one time, the Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove Monastery) in the city of Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and also with a gathering of Bodhisattva Mahasattvas (great beings). At that time, in the great city of Rājagṛha, there lived a great Brahmin of the Kāśyapa (Kashyap) clan. Suddenly, one night in a dream, he saw in this Jambudvīpa (Rose-apple Continent) world a thousand-petaled, vast lotus flower, adorned with the seven treasures, pure, lovely, and delightful. Within that flower was a great moon disc, pure white, perfectly round, its light radiant and intensely illuminating all around. Having seen this vision in his dream, the Brahmin felt great joy, pleasure, happiness, and delight. Upon awakening from the dream, he thought to himself, 'I have heard that the Śrāmaṇa Gautama (ascetic Gautama) is a great wise man, unsurpassed by any other wise person. He is skilled in expedient means and possesses great wisdom. I should go to him and inquire about the meaning of this vision.' Having thought thus, the Brahmin, after midnight, at the break of dawn, went to the place where the World Honored One, the Buddha, was in the Kalandaka Venuvana. Upon arriving, he prostrated himself at the feet of the World Honored One, joined his palms in reverence, and described in detail to the Buddha what he had seen in his dream. At that time, the World Honored One said to the Brahmin, 'What you have dreamed is an auspicious sign. Brahmin! You should know that if a person sees four kinds of signs in a dream, all are the most supreme and auspicious signs. What are the four? First, a white lotus flower; second, a white parasol; third, a moon disc; fourth, an image of the Buddha. If one sees these four kinds of signs, one should know that one will certainly obtain the greatest benefit.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse: 'If in a dream one sees the sign of a lotus flower, And a white parasol, all are auspicious; -------------------------------------------------------------------------------- 或见清净大月轮， 梦者当获最上利。 又复若见佛形像， 是相最上中最胜； 斯人一切所爱敬， 当能成就诸功德。”
Chinese
尔时婆罗门复白佛言：“世尊！何等名为最上大利？佛以何缘作如是说？” 尔时世尊即以伽陀答婆罗门曰： “我今为说彼大利， 汝婆罗门当谛听； 若人能发菩提心， 成二足尊名大利。 转轮圣王位尊胜， 统四大洲而自在； 若有众生乐成就， 应当发起菩提心。 帝释天主胜福报， 三十三天中自在； 若有众生乐成就， 应当发起菩提心。 欲、色、无色三界中， 彼彼福报皆增胜； 若有众生乐成就， 应当发起菩提心。 所有众生界无边， 如其所应善化度； 若有广为利乐者， 应当发起菩提心。 世间所有大医王， 普能疗治一切病； 若有众生乐成就， 应当发起菩提心。 作大光明现世间， 一切暗冥皆照耀； 若有众生乐成就， 应当发起菩提心。 虽复生于三界中， 断除一切颠倒行； 若有众生乐出离， 应当发起菩提心。 所有烦恼等诸障， 及余一切不善法； 若有众生乐除断， 应当发起菩提心。 所有三界诸结使， 随所造作为魔摄； 若 现代汉语译本 或者梦见清净的大月亮，做梦的人应当获得最殊胜的利益。 又如果梦见佛的形象，这是最殊胜、最美好的吉相； 这个人会被一切人所爱戴和尊敬，并且能够成就各种功德。" 这时，婆罗门又对佛说：‘世尊！什么叫做最殊胜的利益？佛因为什么缘故这样说？’ 这时，世尊就用偈语回答婆罗门说： ‘我现在为你解说那最殊胜的利益，你婆罗门应当仔细听； 如果有人能够发起菩提心（Bodhicitta，觉悟之心），成就二足尊（指佛）的名号，这就是最殊胜的利益。 转轮圣王（Cakravartin，统治世界的理想君主）的地位尊贵殊胜，统治四大洲而自在； 如果有众生喜欢成就这样的果位，就应当发起菩提心。 帝释天主（Indra，忉利天之主）享有殊胜的福报，在三十三天中自在； 如果有众生喜欢成就这样的果位，就应当发起菩提心。 在欲界、色界、无色界这三界中，他们各自的福报都更加殊胜； 如果有众生喜欢成就这样的果位，就应当发起菩提心。 所有众生的世界无边无际，都应按照他们各自的情况善巧地教化和度脱； 如果有（菩萨）想要广为众生带来利益和安乐，就应当发起菩提心。 世间所有伟大的医王，普遍能够治疗一切疾病； 如果有众生喜欢成就这样的能力，就应当发起菩提心。 （菩提心）能发出巨大的光明照耀世间，一切黑暗都能够被照亮； 如果有众生喜欢成就这样的光明，就应当发起菩提心。 即使仍然生存在三界之中，也能断除一切颠倒妄想的行为； 如果有众生喜欢脱离轮回，就应当发起菩提心。 所有烦恼等等各种障碍，以及其他一切不善的法； 如果有众生喜欢消除和断除这些，就应当发起菩提心。 所有三界中的各种结使（Kleshas，烦恼的根本），随着所造的业力被魔所控制； 如果
English
English version Or if one sees a pure great moon wheel, the dreamer shall obtain the supreme benefit. Furthermore, if one sees the image of the Buddha, this is the most supreme and most excellent sign; This person will be loved and respected by all, and will be able to accomplish all merits." At that time, the Brahmin again said to the Buddha: 'World Honored One! What is called the supreme great benefit? For what reason does the Buddha say this?' At that time, the World Honored One then answered the Brahmin with a Gatha: 'I will now explain that great benefit, you Brahmin should listen carefully; If a person can generate Bodhicitta (the mind of enlightenment), and achieve the name of the Two-Footed Honored One (referring to the Buddha), this is the supreme great benefit. The position of a Universal Monarch (Cakravartin, the ideal ruler of the world) is noble and supreme, ruling the four continents with freedom; If there are beings who delight in achieving this, they should generate Bodhicitta. The Lord of the Devas, Indra (the lord of the Trayastrimsa heaven), enjoys supreme blessings, and is free in the Trayastrimsa heaven; If there are beings who delight in achieving this, they should generate Bodhicitta. In the Desire Realm, Form Realm, and Formless Realm, the blessings in each of them are increasingly supreme; If there are beings who delight in achieving this, they should generate Bodhicitta. All realms of sentient beings are boundless, and should be skillfully taught and liberated according to their respective circumstances; If there are (Bodhisattvas) who wish to broadly bring benefit and happiness to sentient beings, they should generate Bodhicitta. All the great physicians in the world are universally able to cure all diseases; If there are beings who delight in achieving this ability, they should generate Bodhicitta. (Bodhicitta) can emit great light that illuminates the world, and all darkness can be illuminated; If there are beings who delight in achieving this light, they should generate Bodhicitta. Even if one is still born in the three realms, one can cut off all inverted and deluded actions; If there are beings who delight in escaping from Samsara, they should generate Bodhicitta. All afflictions and other obstacles, as well as all other unwholesome dharmas; If there are beings who delight in eliminating and cutting off these, they should generate Bodhicitta. All the bonds (Kleshas, the root of afflictions) in the three realms, are controlled by Mara according to the karma created; If
Chinese
有众生乐除断， 应当发起菩提心。 若能调伏于无明， 一切爱网悉能断； 若有众生乐出离， 应当发起菩提心。 彼贪爱法若断除， 一切垢染皆清净； 若有众生乐出离， 应当发起菩提心。 所生族氏及色力， 愚人持彼生憍倨； 若有众生乐除断， 应当发起菩提心。 愚执我见、寿者见， 于自善利生憍倨； 若有众生乐除断， 应当发起菩提心。 于诸色法生憍倨， 从染爱生过失大； 若有众生乐除断， 应当发起菩提心。 多闻持戒及修行， 愚人恃以生憍倨； 若有众生乐除断， 应当发起菩提心。 住阿兰若行乞食， 于如是事生憍倨； 若有众生乐除断， 应当发起菩提心。 应供自在具神通， 恃己尊胜生憍倨； 若有众生乐除断， 应当发起菩提心。 愚痴执着我人相， 恃彼我相生憍倨； 若有众生乐除断， 应当发起菩提心。 现在未来佛世尊！ 尊重恭敬而获福； 若有众生乐斯利， 应当发起菩提心。 诸佛出兴于世间， 转大法轮普化度； 若有众生乐听受， 应当发起菩提心。 一切恶法断所断， 一切善法修所修； 若有众生乐成就， 应当发起菩提心。 现代汉语译本 若有众生希望断除烦恼，就应当发起菩提心（Bodhi-citta，觉悟之心）。 如果能够调伏无明（Avidya，对事物真相的迷惑），一切贪爱的罗网都能斩断；若有众生希望脱离轮回，就应当发起菩提心。 如果贪爱之法能够断除，一切垢染都能清净；若有众生希望脱离轮回，就应当发起菩提心。 愚人因为自己所生的家族、相貌和力量，而生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 愚人执着于我见（Atma-drishti，认为存在永恒不变的‘我’的错误观念）和寿者见（Sattvadrishti，认为生命是永恒存在的错误观念），对自己的些许善行也生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 对于各种色法（Rupa，物质现象）生起骄傲自大，从染爱（Raga，贪恋）产生极大的过失；若有众生希望断除烦恼，就应当发起菩提心。 愚人仗恃自己多闻、持戒和修行，而生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 住在寂静的阿兰若（Aranya，远离尘嚣的修行场所）并进行乞食，对于这些事情也生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 应受供养、自在无碍、具有神通（Abhijna，超自然能力），却仗恃自己的尊贵殊胜而生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 愚痴地执着于我相（Atma-samjna，执着于自我的表象）和人相（Pudgala-samjna，执着于人的表象），仗恃这些我人相而生起骄傲自大；若有众生希望断除烦恼，就应当发起菩提心。 对于现在和未来的佛世尊（Buddha，觉悟者），尊重恭敬能够获得福报；若有众生希望获得这种利益，就应当发起菩提心。 诸佛出现于世间，转动大法轮（Dharma-cakra，佛法的教义），普遍教化救度众生；若有众生希望听闻接受佛法，就应当发起菩提心。 断除一切应该断除的恶法，修习一切应该修习的善法；若有众生希望成就这些功德，就应当发起菩提心。
English
English version If there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta (the mind of enlightenment). If one can subdue ignorance (Avidya, delusion about the true nature of reality), all nets of attachment can be severed; if there are sentient beings who desire liberation, they should generate Bodhicitta. If the law of craving is eliminated, all defilements will be purified; if there are sentient beings who desire liberation, they should generate Bodhicitta. Fools become arrogant because of their birth, appearance, and strength; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Fools cling to the view of self (Atma-drishti, the mistaken belief in a permanent, unchanging 'self') and the view of a living being (Sattvadrishti, the mistaken belief in the eternal existence of life), and become arrogant about their own minor good deeds; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Becoming arrogant about various forms (Rupa, material phenomena) leads to great faults arising from attachment (Raga, craving); if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Fools rely on their extensive learning, adherence to precepts, and practice, and become arrogant; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Residing in a quiet Aranya (a secluded place for practice) and begging for food, they become arrogant about these things; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Being worthy of offerings, free and unobstructed, and possessing supernormal powers (Abhijna, supernatural abilities), they become arrogant, relying on their own nobility and superiority; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Foolishly clinging to the perception of self (Atma-samjna, clinging to the appearance of self) and the perception of person (Pudgala-samjna, clinging to the appearance of person), they become arrogant, relying on these perceptions of self and others; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Respecting and revering the Buddhas (Buddha, the awakened one) of the present and future will bring blessings; if there are sentient beings who desire such benefits, they should generate Bodhicitta. The Buddhas appear in the world, turning the Dharma wheel (Dharma-cakra, the teachings of the Buddha), universally teaching and liberating sentient beings; if there are sentient beings who desire to hear and accept the Dharma, they should generate Bodhicitta. Eliminating all evil deeds that should be eliminated, and cultivating all good deeds that should be cultivated; if there are sentient beings who desire to accomplish these merits, they should generate Bodhicitta. -------------------------------------------------------------------------------- 诸修道者修梵行， 由是得证无漏道； 若有众生乐成就， 应当发起菩提心。 我所宣说无常法， 各各于身自观察； 若有众生乐了知， 应当发起菩提心。 我说有漏行皆苦， 智者见苦而生厌； 若有众生乐出离， 应当发起菩提心。 我为有情广宣说， 当知一切法无我； 若有众生乐通达， 应当发起菩提心。 宣说涅盘寂灭法， 证悟无上大菩提； 若有众生乐成就， 应当发起菩提心。 我所称赞菩提心， 汝婆罗门恭敬闻； 如闻深信能发心， 乃名修行菩提者。”