---
title: "佛本行集經 · 34 昔與魔競品"
description: "佛本行集經是隋代高僧闍那崛多翻譯的一部重要佛教經典，屬於佛陀傳記類文獻。該經詳細記載了釋迦牟尼佛從誕生、出家、成道到涅槃的完整生平事蹟，內容涵蓋佛陀前世因緣、降生王宮、四門出遊、捨棄王位、苦行悟道、初轉法輪等重要事蹟。闍那崛多作為隋代著名譯經師，其譯本語言流暢，保存了印度佛教原始風貌。此經在漢傳佛教中具有重要地位，是研究佛陀生平及早期佛教思想的重要典籍，為後世佛教史傳文學的發展奠定了基礎，對佛教修行者理解佛陀教法具有指導意義。"
url: "https://rushiwowen.co/en/r/cmczlrgid0zpqjj04tgazd5lr"
---

## 佛本行集經卷第三十一

> Chapter 31 of the Collection of the Buddha's Life Stories

隋天竺三藏闍那崛多譯

> Translated by the Indian Tripitaka Master Jñānagupta during the Sui Dynasty.

### 昔與魔競品第三十四

> Chapter 34: The Battle with Mara

「爾時，菩薩於彼初夜，以手指地，降伏魔眾波旬眷屬。是時此地六種震動，乃至大震，猶打銅鐘。是時一切聚落城邑國土，所居有諸人眾，彼等皆悉見大地動，聞震吼聲，心並生疑，各各自往至相師邊，或卜師邊，天文師邊，或仙人邊，或至所解占仰師邊，悉皆借問：『此事云何？何故大地如是震動？作此大聲？魔與沙門，誰勝誰劣？汝等各自善能占仰，唯願為我解說斯事。』爾時，彼等一切諸仙天文師等，各自報其所問人言：『摩伽陀國伽耶聚落，有兩大力，相共角試，一求出世最大法王，一求世間非法之王，兩競爭鬪，而於彼中，求法王者，撲於彼求非法王者。其事已訖，後夜中得成大法王，不久欲轉無上法輪。』而有偈說：

> At that time, in the first watch of the night, the Bodhisattva pointed his finger toward the ground and subdued Mara and his host of followers. The earth then shook in six ways, trembling and quaking violently, as if a great bronze bell were being struck. In every village, town, and kingdom, all the people who dwelled there felt the earth move and heard the mighty roar. Doubt filled their minds, and they hurried to their diviners, fortune-tellers, astrologers, sages, or those skilled in interpreting omens, asking: "What is this? Why does the earth tremble so? Why this great sound? Between Mara and the ascetic, who wins and who loses? You are all skilled in reading signs—please explain this to us." Then those astrologers, sages, and seers each answered their questioners: "In the land of Magadha, near the village of Gaya, two mighty forces contend in trial—one striving to become the supreme king of Dharma, the other seeking to become a king of unrighteousness. As they struggle, he who seeks the Dharma triumphs over him who seeks the lesser way. This deed accomplished, in the last watch of the night, he becomes the great king of Dharma, and soon he will set in motion the wheel of the supreme teaching." And there is a verse spoken: --- Everything the earth's six kinds of trembling showed, Could all the people see and hear the roar; Their minds were filled with wonder and with doubt, And to their seers they hurried, seeking more: "Declare to us what this great sign might mean— The sage and Mara, who has come between?"

「『一切諸人聞地動， 各自往詣占師邊，問其占仰師是言： 「仁等世間聖知者，而此大地何故動？ 唯願諦審善觀占，速疾決我等此疑。」 彼等一切諸師報：「法王非法王在彼， 二人相競鬪威神，各試德力誰為尊。 摩伽陀國聚落內，菩薩天魔兩相角， 法行摧伏彼魔軍，既降伏已得菩提， 成佛法王獨無畏。」』

> When all the people heard the earth tremble, They went at once to see their seers, And asked them, "O wise ones of the world, Why has this great earth thus moved? We beg you, look with care and truth, And quickly resolve our doubt for us." Then all those sages answered: "The King of Dharma and the king of darkness are there— Two powers contesting in their might, Each testing whose virtue is supreme. In the villages of Magadha, The Bodhisattva and the demon clash, The Dharma wins and crushes the demon’s host. Having conquered, He attains Enlightenment— The King of Dharma arises, utterly fearless and alone."

「爾時，如來於彼後夜明星出時，得成阿耨多羅三藐三菩提已，於時世間自然而有最大光明，地六種動。時彼光明及地動已，淨飯王宮，睡眠驚寤，喚諸相師并婆羅門天文師等，而勅之言：『婆羅門輩！此事云何？為我解說。』作是語已，時諸占相天文師等，即白王言：『唯願大王！且少時忍，我等占仰然後白王。』

> At that time, when the night's final watch arrived and the morning star rose, the Tathāgata attained Supreme Perfect Enlightenment. Then a great radiance naturally shone throughout the world, and the earth trembled in six ways. When that light appeared and the earth shook, King Śuddhodana, startled from his sleep in the palace, summoned the fortune-tellers, Brahmins, and astrologers. He commanded them: "O Brahmins! What does this mean? Explain it to me." Having spoken thus, the astrologers and diviners replied to the king: "May the great king have patience for a moment. Let us observe the signs, and then we shall tell you."

「爾時，佛母摩耶夫人，已得天身，作玉女形，從天上下，告淨飯王及羅睺羅母耶輸陀羅等，作如是言：『大王！當知，今夜王子悉達多已成阿耨多羅三藐三菩提，以是相故，大地震動。如來既成三菩提已，降伏眾魔，無有怨敵，於世間中，無所可畏。』是時色界淨居諸天，心尚疑惑，如來得成三菩提不？爾時，世尊知彼諸天心之所念，飛騰虛空，為彼諸天，斷疑心故，說於如是師子吼聲：『我今已斷諸慾愛結，已定慾心，乾竭一切諸煩惱水，更不復流，不受後有，更不轉入於煩惱內，度盡苦邊，更無復餘。』

> Then Queen Maya, the Buddha's mother, having already attained a celestial body, appeared in the form of a heavenly maiden and descended from the heavens. She spoke to King Suddhodana, Yasodhara, Rahula's mother, and others, saying: "Great King, you should know that this very night, Prince Siddhartha has attained Supreme Perfect Enlightenment. Because of this sign, the earth quaked. Now that the Tathāgata has attained enlightenment, he has conquered all demons and has no enemies. In this world, there is nothing for him to fear." At that time, the gods of the Form Realm in the Pure Abodes still had doubts, wondering whether the Tathāgata had truly attained enlightenment. Then the World-Honored One, knowing what was in those gods' minds, soared into the sky and, to dispel their doubts, proclaimed this lion's roar: "I have now cut off all bonds of desire and attachment, calmed the desiring mind, and dried up all the waters of affliction. They will flow no more. I will not experience another existence, nor will I be drawn back into the realm of affliction. I have crossed to the far shore of suffering, with nothing more remaining."

「爾時，彼等一切諸天聞此說已，心各思惟：『如來已得成三菩提。』歡喜踊躍，遍滿其體，不能自勝，將天妙花，塗香末香，天旃檀香，牛頭旃檀細末之香，曼陀羅花、摩訶曼陀羅花，散如來上，散已復散。其魔波旬，見諸天眾將如是等供養之具供養如來，見已即對如來之前，相去不遠，地上而坐，悵怏不樂，心大憂愁，以一荻片而畫於地，復如是念：『世實希有！難可思議！諸仙苦行，我能迴轉，其帝釋等一切諸天，我能教發貪慾之心；云何今此沙門釋種，一心三昧，經暫時間，使我軍馬皆悉降伏如是？』」

> At that moment, all those celestial beings, upon hearing these words, each thought within their hearts: "The Thus-Gone One has already attained complete Enlightenment." Their joy surged and overflowed, filling their entire bodies beyond their own control. They took heavenly flowers, paste and powder incense, heavenly sandalwood, finely ground ox-head sandalwood powder, mandarava flowers, and great mandarava flowers, scattering them over the Thus-Gone One—scattering and scattering again. Now the Demon King Pāpīyān, seeing the celestial hosts offering such tributes to the Thus-Gone One, sat down on the ground not far before the Thus-Gone One. He was dejected and disheartened, troubled by great sorrow, and drew patterns on the ground with a piece of reed. He thought: "How truly rare and unfathomable this is! Even the ascetic practices of the sages I could turn aside, and I could induce lustful thoughts even in Indra and all the other celestial beings. Yet how is it that this monk of the Śākya clan, in a state of single-minded meditation, could within but a moment cause my entire army to surrender like this?"

已後如來密教廣行佛事說法之時，諸比丘等，即白佛言：「希有世尊！世尊云何，以精進力，得三菩提，成七道分，滿足法寶？」作是語已，佛即告彼諸比丘言：「汝諸比丘！今應當知，然我非但此之一世精進力故，得三菩提及七道分，我往昔時精進力故，得摩尼寶。」

> Then, when the Tathagata was broadly carrying out the Buddha's work and teaching the Dharma, the monks said to the Buddha: "Rare, World-Honored One! How did the World-Honored One, through the power of diligence, attain Enlightenment, accomplish the seven factors of the Path, and fulfill the treasure of the Dharma?" Having spoken thus, the Buddha told those monks: "Monks, you should now know that it is not only in this lifetime that I attained Enlightenment and the seven factors of the Path through the power of diligence. In my past lives, too, through the power of diligence, I obtained a precious jewel."

時，諸比丘即白佛言：「世尊！此事云何？願為我等，分別解說。」

> Then the monks asked the Buddha, "World-Honored One, how is this? Please explain it to us in detail."

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽。我念往昔有一商主，入海採寶，而於海內，得一貴重摩尼之寶，其價正直百千兩金，得已忽然還墮海中。時彼商主，即持一杓，發大精進勇猛之心，抒大海水，欲令乾竭求摩尼寶。時海神天，見於彼人杓抒海水將置陸地，見已即作如是念言：『此人愚癡，無有智慧，大海之水，無量無邊，其人云何以杓欲抒置於陸地？』而彼海神，即說偈言：

「『世間多有眾生輩， 為貪財利種種為，我今見汝大愚癡， 更無有人過汝者。八萬四千由旬海， 今欲以杓抒令乾，困乏徒自喪一生， 所抒未多命便盡。所抒之水如毛渧， 此大海廣而甚深，汝今無智不思惟， 耳璫欲取須彌作。』

「爾時，商主復向海神而說偈言：

「『天神此為不善言， 乃欲遮我乾竭海，神但定意正觀我， 不久抒海當令空。仁住於此長夜停， 是故心應大憂惱，我誓精勤心不退， 必竭大海使令乾。我無價寶墮此中， 是故要枯大海水，水若盡底還獲寶， 得已當迴歸向家。』

「時彼海神聞是語已，心生恐怖，作如是念：『此人如是精進勇猛，抒此海水，必當竭盡。』時彼海神如是念已，即還商主無價寶珠，還已而說如是偈言：

「『凡人須作勇猛心， 負擔苦疲莫辭惓，我見如是精進力， 失寶還得歸向家。』」

爾時世尊而說偈言：

「精進處處得稱心， 嬾墯恒常見大苦，是故勤發勇猛意， 智人以此成菩提。」

佛告諸比丘：「欲知爾時大商主者，即我身是。時彼商主入海，既得無價寶珠，得還復失，以勇猛心，求寶還得。今日亦然，以精進故，得阿耨多羅三藐三菩提七覺分道。」

時諸比丘即白佛言：「希有世尊！希有奇特！不可思議，一人獨自能降是等一切魔眾。」作是語已，即各默然。

爾時，世尊復更重告諸比丘言：「汝諸比丘！至心諦聽。我非但今獨自如是降伏眾魔，過去世時，亦曾如是獨自降伏彼等魔眾。」

時，諸比丘即白佛言：「世尊！其事云何？唯願為我分別解說。」

爾時，佛告諸比丘言：「汝等善聽！我念往昔無量世時，有二兄弟鸚鵡之鳥，一名摩羅祁梨隋言鬘山，二名𮌤陀祁梨隋言彼與山。時二鸚鵡在於樹上，忽然有鷹迅疾而來，撮一小者，將飛空行。爾時，彼兄即向其弟而說偈言：

「『獨自一人亦得苦， 獨自一人亦得樂，汝啄彼鷹要害處， 其若苦困即放汝。汝今身小我薄力， 唯汝精勤莫嬾墯。』其弟既聞兄語已， 欲出勇猛威力事，盡身極力思量竟， 即便要處啄鷹身。鷹患身體苦痛纏， 速疾即放鸚鵡鳥，鷹以身體患痛故， 疾走處處求歸依。其巧鸚鵡鳥脫由， 以啄彼鷹最要節，鷹困無有避藏處， 嚴熾鸚鵡鳥空行。鷹見鸚鵡逐後飛， 捨離遠走求活路，爾時啄鷹鸚鵡者， 今即我身釋迦是；彼鷹即是魔波旬。 於時我唯獨自身，已能降伏彼令得， 況復於今功德備，那得不伏彼魔王？ 汝等比丘宜知此。」

爾時，諸比丘復白佛言：「世尊！云何魔王波旬數數欺誑如來，不能得著，而如來常免彼厄難？」作是語已，世尊復告諸比丘言：「汝諸比丘！至心諦聽，當為汝說。我非但今被魔波旬所誑得脫，不曾被其之所惱亂；過去世時，魔王波旬誑惑於我，亦不能得嬈亂於我。」

時，諸比丘即白佛言：「世尊！其事云何？唯願為我分別解說。」

爾時，佛告諸比丘言：「我念往昔有一河，名波梨耶多隋言度彼節。時彼河岸有一人，是結花鬘師，其人有園，在彼河側。而彼河內，時有一龜，從水而出，至花園中，求食而行，處處經歷，蹋壞其花。時彼園主，見於彼龜處處求食踐壞其花，是時園主即作方便，捕捉彼龜，捉已置於一筐篋中，將欲殺食。

「爾時彼龜作如是念：『我今云何得脫此難？作何方便？作何巧智？』即發是心：『我今可誑此之園主。』作是念已，即向園主而說偈言：

「『我從水出身有泥， 汝且置花洗我體，我身既有泥不淨， 恐畏污汝篋及花。』

「時彼園主，作如是念：『善哉此龜！善言教我！我今不得不取其言。我洗其身，勿令泥污我之花篋。』作是念已，即手執龜將向水所，欲洗龜身。是時彼人，即提龜出置於石上，抄水欲洗。是時彼龜，出大筋力，忽投沒水。時花鬘師見龜沒水，作如是念：『奇哉是龜！乃能如是誑逗於我，我今還可誘誑是龜使令出水。』時花鬘師，即向彼龜，而說偈言：

「『賢龜諦聽我作意， 汝今親舊甚眾多，我作花鬘繫汝咽， 恣汝歸家作喜樂。』

「爾時彼龜作如是念：『此花鬘師，妄言誑我。彼花鬘師，母患著床，其姊採花，造鬘欲賣以用活命，今作是言，定是誑我，欲食我故，誘我出耳。』是時彼龜，向花鬘師，而說偈言：

「『汝家造酒欲會親， 廣作種種諸味食，汝至家內作是語， 龜肉煑已脂糂頭。』」

爾時，佛告諸比丘言：「汝等比丘！欲知彼時入水龜者，我身是也；花鬘師者，魔波旬是。其於爾時，欲誑惑我而不能著，今復欲誑，何由可得？」

時，諸比丘復白佛言：「希有世尊！實難思議。魔王波旬威勢自在，統於慾界，種種誑惑，猶不能動此之坐處。」作是語已，爾時，佛告諸比丘言：「汝諸比丘！今應當知，非但今日此魔波旬將其力勢欲誑惑我；過去亦然，不能誑惑得我之便。」時，諸比丘即白佛言：「善哉！世尊！其事云何？唯願為我分別解說。」

爾時，佛告諸比丘言：「我念往昔，於大海中，有一大虬，其虬有婦身正懷妊，忽然思欲獼猴心食。以是因緣，其身羸瘦，痿黃宛轉，戰慄不安。時彼特虬，見婦身體如是羸瘦無有顏色，見已問言：『賢善仁者！汝何所患？欲思何食？我不聞汝從我索食，何故如是？』時其牸虬默然不報。其夫復問：『汝今何故不向我道？』婦報夫言：『汝若能與我隨心願，我當說之；若不能者，我何假說？』夫復答言：『汝但說看，若可得理，我當方便會覓令得。』婦即語言：『我今意思獼猴心食，汝能得不？』夫即報言：『汝所須者，此事甚難。所以者何？我居止在大海水中，獼猴乃在山林樹上，何由可得？』婦言：『奈何我今意思如此之食，若不能得如是物者，此胎必墮，我身不久恐取命終。』是時其夫復語婦言：『賢善仁者！汝且容忍，我今求去。若成此事，深不可言，則我與汝並皆慶快。』爾時，彼虬即從海出，至於岸上。去岸不遠，有一大樹，名優曇婆羅隋言求願。時彼樹有一大獼猴，在於樹頭，取果子食。是時彼虬既見獼猴在樹上坐食於樹子，見已漸漸到於樹下，到已即便共相慰喻，以美語言問訊獼猴：『善哉善哉！婆私師吒，在此樹上，作於何事？不甚辛勤受苦惱耶？求食易得，無疲惓不？』獼猴報言：『如是仁者！我今不大受於苦惱。』虬復重更語獼猴言：『汝在此處，何所食噉？』獼猴報言：『我在優曇婆羅樹上，食噉其子。』是時虬復語獼猴言：『我今見汝，甚大歡喜，遍滿身體，不能自勝，我欲將汝作於善友，共相愛敬。汝取我語，何須住此？又復此樹子少無多，云何乃能此處願樂？汝可下來隨逐於我，我當將汝渡海，彼岸別有大林，種種諸樹花果豐饒。所謂菴婆果，閻浮果，梨拘闍果，頗那娑果，鎮頭迦果，無量樹等。』獼猴問言：『我今云何得至彼處？海水深廣，甚難越渡，我當云何堪能浮渡？』是時彼虬報獼猴言：『我背負汝，將渡彼岸，汝今但當從樹下來騎我背上。』

「爾時獼猴，心無定故，狹劣愚癡，少見少知，聞虬美言心生歡喜，從樹而下，上虬背上，欲隨虬去。其虬內心生如是念：『善哉善哉！我願已成。』即欲相將至自居處，身及獼猴俱沒於水。是時獼猴問彼虬言：『善友！何故忽沒於水？』虬即報言：『汝不知也。』獼猴問言：『其事云何？欲何所為？』虬即報言：『我婦懷妊，彼如是思欲汝心食，以是因緣，我將汝來。』

「爾時獼猴作如是念：『嗚呼我今甚不吉利！自取磨滅。嗚呼我今作何方便，而得免此急速厄難，不失身命？』復如是念：『我須誑虬。』作是念已，而語虬言：『仁者善友！我心留在優曇婆羅樹上寄著，不持將行。仁於當時，云何依實不語我知今須汝心？我於當時，即將相隨。善友還迴，放我取心，得已還來。』爾時，彼虬聞於獼猴如是語已，二俱還出。獼猴見虬欲出水岸，是時獼猴，努力奮迅，捷疾跳躑，出大筋力，從虬背上跳下，上彼優曇婆羅大樹之上。其虬在下少時停待，見彼獼猴淹遲不下，而語之言：『親密善友！汝速下來，共汝相隨，至於我家。』獼猴嘿然，不肯下樹。虬見獼猴經久不下，而說偈言：

「『善友獼猴得心已， 願從樹上速下來，我當送汝至彼林， 多饒種種諸果處。』

「爾時，獼猴作是思惟：『此虬無智。』如是念已，即向彼虬而說偈言：

「『汝虬計挍雖能寬， 而心智慮甚狹劣，汝但審諦自思忖， 一切眾類誰無心？彼林雖復子豐饒， 及諸菴羅等妙果，我今意實不在彼， 寧自食此優曇婆。』」

爾時，佛告諸比丘言：「汝諸比丘！當知彼時大獼猴者，我身是也；彼時虬者，魔波旬是。於時猶尚誑惑於我，而不能得，今復欲將世間自在五欲之事，而來誘我，豈能動我此之坐處？」作是語已，時，諸比丘復白佛言：「希有世尊！奇特世尊！實難思議。此事云何？魔王波旬，將此醜陋異類軍眾，至如來所，如來復能一一觀知。」

爾時，佛告諸比丘言：「比丘！當知，非但今日魔王波旬將此醜形大魔軍眾至於我邊我亦觀知。」時諸比丘即白佛言：「希有世尊！其事云何願為解說，我等樂聞。」

爾時，世尊告諸比丘：「我念往昔，有一獵師，知有一林多饒諸鳥，數下彼處。其到彼已，作於草菴，將雜樹枝，而覆其上，即入其中，隱身坐住。時彼諸鳥謂是樹枝，飛下來栖於其菴上。時其獵師見鳥栖上，漸漸或射或搦而殺。時有一鳥，見此庵已，作如是念：『此之菴舍，處處移動，自餘諸樹，安定一住；此菴之下，必不空然。』如是知已，遠離彼庵，不被獵師之所捉搦，而說偈言：

「『我見一切林諸樹， 阿說及於毘醯羅，諸阿梨羅并閻浮， 無脂羅波鎮頭樹，安住停止於一處， 從生已來不動移。此樹轉易處處行， 其中必應不空立，若當其內有惡物， 我應速疾捨此林。心裏既生大狐疑， 或是惡行無慈愍，恐畏彼中殺害我。 又我往昔於他方，已曾摑裂網走來， 智者既知應捨此。』」

爾時，佛告諸比丘言：「汝等當知，彼飛鳥者，我身是也；其獵師者，魔波旬是。其於彼時，作可畏形，欲殺害我，我時觀知；今復將此可畏醜陋魔之軍眾，來於我邊，我亦久知。」爾時，世尊而說偈言：

「世間若不深思惟， 云何能得上人法，今我以勝思惟故， 從縛解脫得無為。」