寶星陀羅尼經卷第三
Baoxing Dharani Sutra, Volume Three
唐天竺三藏波羅頗蜜多羅譯
Translated by the Tripitaka Master Paramitā of Tang Dynasty from India
魔王歸伏品第三
Chapter 3: Subduing the Demon King
爾時，釋迦牟尼如來說此寶星陀羅尼經時，放大光明，遍照此娑婆世界百俱胝四天下處，悉皆大明。應時，此間百俱胝處欲界諸魔，以佛力故皆起驚動，共覩此光所現因緣，咸作念言：「決定是彼惡魔所為，於四天下有大威德，彼於我等大自在力故現此光。」作是念時，觀見惡魔坐憂惱室極生悒恨。
At that time, when Shakyamuni Buddha was expounding this Ratna-tara-dharani Sutra, he emitted a great radiance that illuminated all the hundred kotis of four-continent worlds throughout this Saha world, making them all brightly lit. Immediately, the various maras of the desire realm in these hundred kotis of places, stirred by the Buddha's power, were all alarmed. Together they witnessed the cause and condition of this light's manifestation, and all thought: "This must certainly be the work of that Evil Mara, who possesses great power and virtue throughout the four continents. It is because of his great sovereign power over us that he displays this light." As they thought thus, they observed the Evil Mara sitting in his chamber of distress, filled with extreme anguish and resentment.
爾時，此界百俱胝魔，各捨魔宮到此四天下惡魔王所，作如是言：「汝欲界主有大自在，放此光明普照一切，復何因緣坐憂惱室？」
At that time, one hundred koṭis of demons from this world, each abandoning their demon palaces, came to the evil demon king of the four continents and said: "You, the lord of the desire realm, possess great sovereignty. Yet you release this light that illuminates all. For what reason do you now sit in a chamber of distress?"
爾時，魔王即便遍答百俱胝處所有諸魔：「汝等應知，此是沙門出於釋種，第一諂幻，放此光明照於世界，一切驚動，世間所有明慧之人、諸梵天王，及諸龍王、夜叉王、阿修羅王、摩睺羅伽王、迦樓羅王、緊那羅王，乃至其餘人、非人等，其中所有聰叡之士，一切歸向供養於彼，乃至六年獨坐無二，成就無相大幻之力。我以自力示現神通，嚴駕軍眾三十六俱胝周匝圍遶，一切魔力用大勤勞，畢竟不能令彼首陀驚畏一毛，何況復能作餘障礙動彼法坐？今此首陀成就如是無相之幻，所作示現動此大地并退我軍，如誅大樹根枝俱倒。一切魔界悉皆闇蔽，於彼坐處成就大明，從坐起已，為諸眾生開示演說，此四天下所有眾生聰明智慧，悉亦為幻鉤所牽，我亦不知彼等之心，何處何趣？何時死何處生？今此六趣歸依彼者，我尚不能驚動一毛，況復能令動彼信心？我此五百微妙妓女，及二萬子并諸眷屬，皆悉歸依沙門瞿曇在彼前坐，我於今日不能遮制。汝等今者，有力有福有智自在，當助於我斷彼釋子首陀羅命，所有眾生歸依彼者悉令破散，幻諂沙門黑闇部黨悉令降伏，我等魔眾白淨部黨悉令明顯，從爾已後當受樂觸。」
At that time, the Demon King immediately replied to all the demons in a hundred kotis of places: "You should know, this is the ascetic from the Shakya clan, the foremost in deceit and illusion. He emits this light that illuminates the world, startling everything. All the wise people of the world, the Brahma Kings, the Dragon Kings, the Yaksha Kings, the Asura Kings, the Mahoraga Kings, the Garuda Kings, the Kinnara Kings, and even the rest—humans, non-humans, and others—all the intelligent among them turn to him and make offerings. For six years, he sat alone without a second, accomplishing the power of the great illusion of signlessness. I, with my own strength, displayed supernatural powers, arrayed my army of thirty-six kotis surrounding him, and exerted all my demonic power with great effort. Yet, in the end, I could not make this Shudra feel the slightest fear, much less create any other obstacle to shake his Dharma seat. Now this Shudra has accomplished such a signless illusion; his display shakes this great earth and repels my army, like felling a great tree, roots and branches all falling. The entire demon realm is plunged into darkness, while at his seat, great brightness is achieved. Having risen from his seat, he will expound and teach for all beings. All the intelligent and wise beings in this fourfold world will also be drawn by the hook of illusion. I do not even know their minds—where they go, what destiny they follow, when they die, where they are reborn. Now, these beings of the six destinies who take refuge in him—I cannot even stir a single hair of theirs, much less shake their faith. My five hundred exquisite courtesans, my twenty thousand sons, and all my retinue have all taken refuge in the ascetic Gautama and sit before him. Today, I cannot restrain them. You now, who have power, merit, wisdom, and mastery—you must assist me in cutting off the life of this Shudra, the son of Shakya. Scatter all beings who take refuge in him. Subdue this deceitful, illusory ascetic and his dark faction. Make our demon hosts, the pure white faction, shine brightly. From then on, we shall enjoy pleasurable contacts."
爾時，有魔名曰光明，觀此閻浮於法坐上見如來身，又聞梵音美妙說法，見聞此已，毛竪驚起，向彼魔王說如是偈：
At that time, there was a demon named Radiance. He saw the Tathāgata seated on the Dharma throne in this Jambudvīpa, and heard the sublime, beautiful sound of Brahma proclaiming the Dharma. Upon seeing and hearing this, his hair stood on end, and he was startled. He then spoke this verse to the Demon King:
「一切剎土中， 此色最勝異，
功德及智慧， 久已淨其身，
解脫諸煩惱， 長夜善相應，
解脫於諸有， 盡彼一切憂。
汝今勿復瞋， 自在所不容，
歸依此處者， 三有第一歸。
汝若於此處， 起於剎那瞋，
以彼愚癡故， 自得於樂壞。」
"Among all realms and lands, this form is the most sublime and extraordinary. Through merit and wisdom, he has long purified his body, Freed from all afflictions, in harmony with the good through long nights, Liberated from all states of existence, ending every sorrow. Now, you must not give rise to anger, for the self-mastered do not allow it. Those who take refuge here find the foremost refuge in the three realms. If you harbor even a moment's anger toward this place, Through that foolishness, you will only destroy your own happiness."
爾時眾中，復有一魔名珊儞弭迦，向彼魔王說如是偈：
Then, among the assembly, there was another demon named Shannimi Jia, who spoke this verse to the demon king:
「彼大神通力， 最上功德相，
一切無所依， 依者趣解脫，
苦盡無有餘， 能說苦盡道，
無量百千魔， 所不能惱亂。」
"His great spiritual power, the supreme mark of virtue, Rests on nothing at all, for what rests on nothing moves toward liberation. Suffering ends without remainder; he can teach the path that ends suffering. Countless hundreds of thousands of demons cannot disturb him."
爾時，魔王說偈報曰：
At that time, the Demon King replied with a verse:
「我今所有自在人， 彼大自在悉歸從，
如是不久空我界， 我無趣處復無得。」
"All those who are free and at ease under my rule, Even the great sovereigns submit to me. Yet soon my realm will be empty, I will have nowhere to go and nothing to gain."
爾時眾中，復有一魔名曰新塵，向彼魔王說如是偈：
At that moment, among the crowd, there was another demon named Fresh Dust, who addressed the Demon King with these verses:
「第一勢力汝先有， 自在勇健之所作，
汝今失力復無能， 無得共比一切智。」
"First, you had your power, the deeds of your free and mighty strength. Now you have lost your force and ability, you cannot compare with the All-Knowing One."
爾時眾中，復有一魔名曰刀月，向彼魔王說如是偈：
Then, among the crowd, there was another demon named Blade Moon, who spoke this verse to the demon king:
「慈悲眾生無惡意， 自性清淨無所依，
解脫三界遊行處， 無趣無行無能害。」
"Compassion for all beings, free from ill will, The nature is pure, with nothing to rely upon. Liberated from the three realms, roaming freely, Without attachment, without action, beyond harm."
爾時，魔王說偈報曰：
At that time, the Demon King replied with a verse:
「欲界所有諸眾生， 迷醉倒情著諸欲，
於我所作常隨轉， 云何共汝不害彼？」
"All beings in the realm of desire, Drunk on delusion, clinging to their cravings, Are constantly led by my actions— How can I join you without harming them?"
爾時眾中，復有一魔名曰地水，向彼魔王說如是偈：
At that moment, another demon named Earth-Water spoke to the demon king in verse:
「諸有不堅如幻炎， 能知諸有斷諸愛，
不著諸有如虛空， 云何於彼能逼惱？」
"All that is impermanent is like a mirage's flame, Knowing this, one cuts off all craving, Unattached to existence as to empty space— How could such a one be troubled by it?"
爾時，魔王說偈報曰：
At that moment, the Demon King replied with a verse, saying:
「彼雖自在於三界， 飲食衣服恒資用，
彼於三受所樂住， 云何將死不能害？」
Though he reigns supreme in the three realms, And enjoys abundant food and clothing, Though he dwells in bliss across all experiences, How can death fail to overcome him?
爾時眾中，復有一魔名曰捨愛，向彼魔王說如是偈：
Then in the assembly, there was another demon named Renunciation of Desire, who spoke this verse to the demon king:
「神通境界有所有， 惡魔天龍夜叉等，
種種惱佛無所觸， 云何將死能害彼？」
"Even with all the powers of the spirit realm, Demons, heavenly dragons, and yakshas— All their attempts to disturb the Buddha fail to touch him. How could death, then, bring him harm?"
爾時，魔王說偈報曰：
Then the demon king replied with a verse, saying:
「我等昔日斷彼食， 於虛空中雨大石，
無邊罵詈百種聲， 我欲動彼所依處。」
"In the past, we cut off their food, And rained down great stones from the sky. With endless curses and a hundred kinds of noise, We sought to shake the ground they stood upon."
爾時眾中，復有一魔名曰知眼，向彼魔王說如是偈：
At that moment, another demon in the assembly, named All-Seeing Eye, addressed the Demon King with this verse:
「汝於彼時作惱亂， 頗見少許瞋過不，
舒顏視汝不嚬蹙， 軟音慰喻無惡聲。」
"Back then, when you caused trouble, did you see even a trace of anger's fault? I looked at you with a gentle face, not frowning, and spoke softly to comfort you, without harsh words."
爾時，魔王說偈報曰：
Then, the demon king replied with a verse:
「彼有智慧能常忍， 能斷愛癡諸過失，
慈心一切諸眾生， 聚集所行無不集。」
"Those with wisdom can always endure, They cut off the faults of craving and delusion, With compassion for all beings, All virtuous deeds they gather and complete."
爾時眾中，復有一魔名難降伏，向彼魔王說如是偈：
At that moment, among the assembly, there was another demon named Hard-to-Subdue, who spoke this verse to the Demon King:
「三結若能羂縛者， 我等可應惱亂彼；
佛乃滅此癡羂障， 云何將死能惱彼？」
"If these three fetters could truly bind, We might have power to trouble him. But the Buddha has severed these delusive bonds; How could one facing death disturb him?"
爾時，魔王說偈報曰：
At that time, the demon king replied with a verse:
「汝等助我力， 裝束莫放逸，
我變地為水， 束四山為鬘，
虛空雨大石， 又放鐵沙聚，
月箭曲刀鑹， 擲彼身即碎；
如是勤方便， 極作惱亂彼，
汝等相運助， 釋子定為灰。」
"All of you, lend me your strength, Stay vigilant and do not slack. I will turn the earth to water, Bind the four mountains as a garland, Rain great stones from the sky, And scatter iron sand like dust. With arrows like the moon, curved blades, and spears, I will shatter their bodies to pieces. With such diligent effort and cunning, I will torment them to the extreme. If you aid me in succession, The Shakya clan will surely turn to ash."
爾時，諸魔各各說偈，乃至百俱胝處所有諸魔，說偈問答皆亦如是。
At that time, each of the demons spoke verses, and even in a hundred kotis of places where demons dwelled, they all spoke verses and questioned one another in the same way.
爾時，彼眾一切諸魔，同時發聲作如是言：「如是應去各各自宮莊嚴甲冑，并諸軍眾悉皆擐甲。各使我等神通之力，一切境界示彼令知，沙門瞿曇雖復勇猛，豈當我輩軍眾之鋒？」
At that moment, all the demons in that assembly spoke out together, saying: "Let us each return to our own palaces, adorn our armor, and fully arm all our troops. Let us display to him the full extent of our supernatural powers and all our realms. Though the ascetic Gautama is indeed courageous, how could he possibly withstand the might of our armies?"
如是語時，於剎那頃，百俱胝處所有諸魔，各從自宮甲冑莊嚴，一一魔軍千俱胝眾，著種種甲持種種器仗，各別嚴駕，於夜分中下閻浮提，到中摩伽陀，各住虛空隣近於佛，乃至四洲天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、吉那羅、摩睺羅伽、薜荔多、毘舍闍、究槃茶，各於佛邊生不信心無恭敬意，於法僧邊亦不信心。彼一切魔各遣軍眾，種種器仗擐甲莊嚴，大集彼處欲害如來。
At that moment, in the blink of an eye, countless demons from a hundred million realms, each adorned in armor from their own palaces, gathered their armies—each legion a thousand million strong. Clad in all manner of armor and wielding every kind of weapon, they arrayed themselves in full battle formation. In the dead of night, they descended upon Jambudvīpa, arriving in the middle of Magadha. There they hovered in the sky, drawing near to the Buddha. Even the beings of the four continents—gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, preta, piśācas, and kumbhāṇḍas—all gathered around the Buddha, their hearts devoid of faith and reverence. They held no trust in the Dharma or the Sangha either. All those demons dispatched their troops, armed and armored in every form, assembling in great numbers at that place with the intent to harm the Tathāgata.
有一仙人名曰光味，於十八明處及神通境界學過彼量，而常承事摩醯首羅，與五百徒眾住雪山邊。爾時，魔王即自變身作摩醯首羅像，住仙人前，說如是偈：
There was an immortal named Guangwei, who had mastered the eighteen fields of knowledge and the realm of supernatural powers beyond measure. He constantly served Maheshvara and dwelled at the edge of the Snowy Mountains with five hundred disciples. At that time, the demon king transformed himself into the form of Maheshvara and stood before the immortal, speaking this verse:
「瞿曇姓種生， 大仙依通者，
聰慧住摩伽， 今王舍城乞。
汝當堅固心， 往共種種論，
汝極五神通， 當決定自在。」
"Gautama of the Śākya clan, Great sage who dwells in wisdom, Resides in Magadha, Now begs in Rājagṛha.
Steady your mind, Go and engage him in varied debate. With your five supernatural powers, You shall surely prevail."
爾時，魔王說此偈已，即隱不現，還於魔宮自眷屬所，說如是偈：
At that moment, after speaking this verse, the demon king vanished from sight. He returned to his demon palace, to the place of his own followers, and spoke this verse:
「汝等今日我邊聽， 我今思得無比知，
釋子所攝所共語， 神通加彼令具足。
彼幻示現自境界， 奪我魔之廣大力，
如母向子常軟語， 悉令弟子生喜樂，
恒日初分入城邑， 徐步攝持正威儀，
弟子所行所斷欲， 彼彼自當我捉持。
美妙歌舞現其前， 令彼見聞生惑著，
弟子見聞惑著已， 應惱釋迦大仙意。」
"Listen to me now, all of you— I have conceived a plan of unmatched cunning. To those disciples gathered around the Shakyamuni prince, I will bestow supernatural powers to make them complete.
They will display their own illusory realms, seizing the vast strength I possess as a demon. Like a mother speaking gently to her child, they will make the disciples feel joy and delight.
At the break of dawn each day, they will enter the towns, walking slowly, maintaining dignified composure. Whatever desires the disciples have restrained or abandoned, I will personally seize and exploit them, one by one.
Beautiful songs and dances will appear before them, causing them to see, hear, and become entangled. Once the disciples are ensnared by what they see and hear, the mind of the great sage Shakyamuni will surely be troubled."
爾時眾中，復有一魔說如是偈：
At that moment, another demon in the assembly spoke this verse:
「我今化現可畏事， 師子駝象虎水牛，
速疾奔馳彼城邑， 驚動現威雷震聲，
神通化現無量事， 復現兵器逼其前，
彼彼所棄諸欲者， 或時迷亂令忘失。」
"Now I manifest terrifying forms— Lions, camels, elephants, tigers, and water buffalo— Swiftly charging through the city, Shaking the earth with thunderous roars. Through miraculous power, I create countless visions, And weapons appear before them, closing in. Those who cling to their desires, I confuse and scatter, making them forget."
爾時眾中，復有一魔說如是偈：
At that moment, among the assembly, another demon spoke this verse:
「我今於彼四衢道， 化作樓觀俠其前，
種種奇形醜惡面， 種種器仗逼動彼，
空中大聲雨刀劍， 驚動可畏雷雹聲，
於彼境界不自在， 速令消滅不現前。」
"Now at that four-way crossroads, I manifest a towering mansion before him, With all manner of strange, ugly faces, And weapons of every kind to press upon him.
From the sky, a great voice rains down swords and blades, With terrifying thunder and hail to shake his spirit. In that realm, he finds no peace or freedom— Quickly, I make it all vanish from his sight."
爾時，魔王以神通力一切嚴駕，廣作如上一切境界；如來大慈威德力故，亦廣如彼種種示現，即時變此三千大千佛之世界，令此地性猶如金剛，一切魔力不能改轉，亦復不能更作惡聲，及以火山四方猛焰，亦不能作非時黑雲及惡風氣。佛力持故，乃至無有一龍能運其身下一渧雨。
At that moment, the Demon King, using his supernatural powers, adorned his chariot with all manner of splendor, creating a vast array of illusions as described before. Yet, through the great compassion and majestic power of the Tathagata, an equally vast display of transformations unfolded. Instantly, the Buddha transformed this three-thousandfold world system, making the very ground as firm as diamond. All demonic powers were rendered incapable of altering it, nor could they produce further evil sounds, spew forth volcanic flames from all directions, or conjure untimely dark clouds and fierce winds. By the sustaining power of the Buddha, not a single dragon could even stir to release a single drop of rain.
爾時，四大聲聞日初分時，著衣持鉢入王舍大城乞食。時尊者舍利弗，於城南門值魔童子其數五十，第一端正妙色莊嚴大人子相，同在街路歌舞而行，遙見尊者舍利弗來，即前共持尊者兩手，謂尊者曰：「汝舞，沙門！汝歌，沙門！」
At that time, as the day began, the four great disciples put on their robes, took their bowls, and entered the great city of Rajagriha to beg for alms. Then the Venerable Shariputra, at the southern gate of the city, encountered fifty demonic youths. They possessed the finest appearance, adorned with splendid beauty, bearing the marks of great beings. Together they were dancing and singing along the street. From afar, they saw the Venerable Shariputra approaching. They immediately went forward, took hold of both his hands, and said to him, "Dance, monk! Sing, monk!"
時舍利弗語童子言：「汝當諦聽！先所未聞，當令汝聞。」即為童子，說如是偈：
Then Shariputra said to the youth, "Listen carefully! I will now share with you what you have never heard before." And so he spoke this verse to the youth:
「諸入可厭患， 殺處常欺我，
我今厭患已， 盡彼入邊際；
諸陰可厭患， 殺處常欺我，
我今厭患已， 盡彼陰邊際。」
"All sensory experiences are wearisome, They constantly deceive and harm me. Now, weary of them, I have reached their end.
All aggregates are wearisome, They constantly deceive and harm me. Now, weary of them, I have reached their end."
爾時，舍利弗為魔童子說此偈已，即說呪曰：
Then, after Shariputra spoke this verse to the demon child, he recited the incantation:
「哆姪也他(一)婆呵囉(二)婆呵囉(三)婆囉(四)婆囉(五)末利支婆呵(六)薩遮婆呵(七)阿磨婆呵(八)薩婆呵(九)」
tadyathā(one)vahāra(two)vahāra(three)vara(four)vara(five)mārīcīvahā(six)sācavahā(seven)amavahā(eight)sarvavahā(nine)
爾時，舍利弗於歌音中說如是偈及陀羅尼，時魔王童子五十人等，聞是法音得未曾有，甚大歡喜信心清淨，向舍利弗說如是偈：
At that time, Shariputra spoke these verses and dhāraṇī through song. Hearing this Dharma sound, the fifty attendants of the demon king experienced something unprecedented, felt immense joy, and their faith became pure. Then they addressed Shariputra with these verses:
「正導我等今懺悔， 為世間親善說者，
說陰可畏教我離， 令我於此常證見。」
"Now, guide us to true repentance, You who speak for the good of all in the world, Teaching us to fear the aggregates and turn away from them, So that we may always see this truth clearly."
時魔童子說是偈已，頭面著地禮尊者足，便於道中共坐聽法。
When the demon youth finished speaking this verse, he bowed with his forehead touching the ground at the feet of the Venerable One, and then sat together on the path to listen to the Dharma.
爾時，尊者大目揵連欲入王舍大城乞食，於城東門見五十童子，乃至於歌音中，說如是偈：
At that time, the Venerable Mahāmaudgalyāyana was about to enter the great city of Rājagṛha to beg for alms. At the eastern gate of the city, he saw fifty children, and even in their songs, they recited verses like these:
「諸界可厭患， 殺處常欺我，
我今厭患已， 盡彼界邊際；
諸受可厭患， 殺處常欺我，
我今厭患已， 盡彼受邊際；
思惟可厭患， 殺處常欺我，
我厭思惟已， 盡思惟邊際；
諸想可厭患， 殺處常欺我，
我今厭患已， 盡彼想邊際。」
"The realms are wearisome, a place of death that has always deceived me. Now, weary of them, I have reached their very end.
Feelings are wearisome, a place of death that has always deceived me. Now, weary of them, I have reached their very end.
Thoughts are wearisome, a place of death that has always deceived me. Now, weary of them, I have reached their very end.
Perceptions are wearisome, a place of death that has always deceived me. Now, weary of them, I have reached their very end."
時，大目連於歌聲中說是偈已，復說呪曰：
Then, Mahāmaudgalyāyana, having spoken this verse amidst the singing, further recited the mantra, saying:
「多姪也他(一)阿磨婆(二)阿磨婆(三)阿磨婆(四)阿磨婆(五)阿囉闍(六)囉挐闍呵(七)奢藐他(八)奢藐他(九)奢藐他(十)他伽那婆摩(十一)娑婆訶(十二)」
Tadyathā(1) Amoghā(2) Amoghā(3) Amoghā(4) Amoghā(5) Arāja(6) Ranajaha(7) Śāmyata(8) Śāmyata(9) Śāmyata(10) Tāganāvama(11) Svāhā(12)
爾時，長老大目揵連為魔童子說如是偈及陀羅尼，時五十童子第一歡喜生淨信心，說如是偈：
At that time, the Elder Mahāmaudgalyāyana spoke this verse and dhāraṇī to the demon youth. Then, fifty youths, filled with supreme joy and pure faith, recited this verse:
「具足密神通， 聖主牟尼子，
生死道過患， 法燈普照示，
能斷諸過惡， 故我生信樂，
今既歸依佛， 法僧亦歸依。」
"Endowed with profound spiritual powers, the Sage, the Son of the Buddha, You illuminate the dangers of the cycle of birth and death, spreading the light of the Dharma. You cut off all faults and evils, therefore I place my faith and joy in you. Now I take refuge in the Buddha, and also take refuge in the Dharma and the Sangha."
爾時，五十魔之童子，於街道中即便接足禮大目連，於彼前坐正儀聽法。
At that time, fifty young men, followers of Māra, in the middle of the street, bowed to Mahā-Maudgalyāyana, touching his feet with their heads. They then sat respectfully before him, ready to listen to the Dharma.
爾時，長老富樓那彌多羅尼子，於城北門入城乞食乃至街中，隨彼童子所唱歌聲，於歌音中，說如是偈：
At that time, the elder Purna Maitrayaniputra entered the city through the northern gate to beg for alms. As he reached the street, he heard the song of a child, and within its melody, he spoke these verses:
「諸觸可厭患， 殺處常欺我，
我今厭彼觸， 故盡觸邊際；
諸根增上主， 殺處常欺我，
我今厭增上， 故盡增上邊；
惑業常流轉， 殺處常欺我，
我今厭惑業， 盡惑業邊際；
諸有可厭患， 殺處常欺我，
我今厭諸有， 盡諸有邊際。」
"All sensory contacts are detestable and harmful, They constantly deceive and destroy me. Now I detest these contacts, Thus I shall end them at their root.
The senses, as the dominant lords, Constantly deceive and destroy me. Now I detest this dominance, Thus I shall end it at its root.
Delusion and karma constantly flow and turn, They constantly deceive and destroy me. Now I detest this delusion and karma, Thus I shall end them at their root.
All states of existence are detestable and harmful, They constantly deceive and destroy me. Now I detest these states of existence, Thus I shall end them at their root."
爾時，富樓那於歌音中為魔童子說此偈已，告童子曰：「人命輕速難可保住，猶如山水迅浪奔流，命甚於彼，愚癡凡夫都不覺知。復次，童子！一切凡夫色酒所醉無覺知者，聲酒所醉無覺知者，香酒所醉無覺知者，味酒所醉無覺知者，觸酒所醉無覺知者。復次，童子！人命輕速甚彼山水，愚癡凡夫都不見知，法酒所醉無覺知者，陰酒所醉無覺知者，界酒所醉無覺知者，封食所醉無覺知者，樂酒所醉無覺知者，生酒所醉無覺知者，欲酒所醉無覺知者。復次，童子！人命輕速猶如山水迅浪奔流，命甚於彼，愚癡凡夫都不見知，乃至為彼一切情識取著之酒，為所迷醉都不覺知。」即為童子而說呪曰：
At that time, after reciting this verse to the young demon in a melodious voice, Pūrṇa addressed the youth, saying: "Human life is fleeting and fragile, difficult to hold onto. It is like the swift current of mountain waters, rushing and surging—yet life passes even faster than that. Foolish ordinary people are completely unaware of this.
Furthermore, young one, all ordinary beings are intoxicated without realizing it: intoxicated by the wine of form, intoxicated by the wine of sound, intoxicated by the wine of scent, intoxicated by the wine of taste, intoxicated by the wine of touch.
Moreover, young one, human life passes even more swiftly than mountain waters. Foolish ordinary people do not see or know this. They are intoxicated without realizing it: intoxicated by the wine of mental phenomena, intoxicated by the wine of the aggregates, intoxicated by the wine of the sense-spheres, intoxicated by the wine of clinging to nourishment, intoxicated by the wine of pleasure, intoxicated by the wine of becoming, intoxicated by the wine of desire.
Again, young one, human life is fleeting like the swift current of mountain waters, rushing and surging—yet life passes even faster than that. Foolish ordinary people do not see or know this. They are even intoxicated by the wine of clinging to all perceptions and consciousness, deluded and drunk without any awareness."
Then he spoke this incantation for the youth:
「多姪也他(一)揭伽婆(二)揭伽婆(三)揭伽婆(四)門致尼(五)阿伐多(六)毘伐多(七)呿伐多(八)跋囉磨阿囉他(九)殊底伐多(十)娑婆呵(十一)」
Tadyatha(1) Gagava(2) Gagava(3) Gagava(4) Mendini(5) Avarta(6) Vivarta(7) Khavarta(8) Balamalata(9) Sudhivarta(10) Svaha(11)
爾時，長老富樓那於歌聲中，為魔童子說如此偈及陀羅尼句，時彼五十童子第一歡喜生淨信心，說如是偈：
At that time, the Elder Pūrṇa, in the midst of song, spoke this verse and dhāraṇī to the demon youth. Then, those fifty youths, filled with great joy and pure faith, spoke this verse:
「汝今教我寂滅道， 諸界猶如彼幻炎，
世間唯從分別生， 故我身命歸三寶。」
"Now you teach me the path of peace, All realms are like those phantom flames, The world arises only from discrimination, Thus I entrust my life to the Three Jewels."
爾時，五十魔之童子於街道中，即便接足禮富樓那，於彼前坐正儀聽法。
At that time, the fifty young men in the street immediately bowed at the feet of Purna and sat before him in proper posture to listen to the Dharma.
爾時，長老須菩提於城西門入王舍城，次第乞食。於街道中逢值魔王五十童子，華年盛美顏色端正，容止庠雅大人子相，共戲街道歌舞而行。見須菩提即便趨往，各共捉彼尊者兩手，作如是言：「汝歌，沙門！汝舞，沙門！」
At that time, the elder Subhuti entered the city of Rajagriha through the western gate, going from house to house to beg for alms. On the street, he encountered fifty demon-king youths, in the bloom of youth, handsome and dignified in appearance, with the noble bearing of great men's sons, playing and dancing as they walked along the road. Seeing Subhuti, they immediately approached him, each taking hold of the elder's hands, and said to him: "Sing for us, monk! Dance for us, monk!"
須菩提言：「諦聽！童子！汝先歌音所未聞者，當令汝聞，汝且默然聽我歌聲。」時，須菩提即為童子，說如是偈：
Subhuti said, "Listen carefully, young one! I will now let you hear the song you have not heard before. Be still and listen to my song." Then, Subhuti recited this verse for the youth:
「一切有為法， 動性皆無常，
如彼幻泡炎， 雖見不可得，
速疾生滅法， 唯智者乃知。
觸受是苦擔， 愚癡者隨著，
有為逼迫苦， 一切悉無我，
更無一知識， 令脫於苦者。
如信菩提道， 親近修一相，
謂離諸法想， 不淨及無我。
一切行相應， 無實無性相，
諸法無命養， 無人無作者，
汝捨魔諂意， 發覺生淨信。
諸識依本起， 如電依虛空，
觸受思無我， 觀察無有實；
愚癡凡夫聚， 此陰恒流轉，
淨心分別生， 作者不可得。
真際寂滅空， 能離一切邊，
此法無無明， 故說菩提行，
如彼大船師， 普運到菩提。」
All conditioned things are impermanent in their nature, Like illusions, bubbles, or mirages—seen but not graspable. Swiftly arising and ceasing, only the wise understand this.
Contact and sensation are a burden of suffering, Which the foolish cling to. Conditioned existence is oppressive and painful, All of it is without a self. There is no companion who can free one from this suffering.
If you trust the path to enlightenment, Practice closely with a single focus: Let go of all concepts about phenomena, Of impurity and of self.
All activities correspond to this— They have no substance, no inherent nature. Phenomena have no life, no nurturing, No person, no creator.
Abandon the deceitful thoughts of Mara, Awaken and give rise to pure faith.
Consciousness arises from its basis, Like lightning in the sky. Contact, sensation, and thought are without self— Observing them, you find nothing real.
The foolish masses cling to these aggregates, Which constantly flow and change. From a pure mind, discrimination arises, Yet no doer can be found.
The true reality is silent, empty, and still, Free from all extremes. This Dharma is without ignorance, Thus it is called the practice of enlightenment.
Like a great shipmaster, It carries all to the shore of awakening.
爾時，長老須菩提為魔童子說此偈已，即說呪曰：
Then, the elder Subhuti, having spoken this verse to the demon-child, uttered this incantation:
「多姪也他(一)蘇文第(二)毘文第(三)文陀(四)闍醯(五)賜離(六)賜離(七)賜離(八)阿婆賜離(九)阿婆呵賜離(十)多他多婆賜離(十一)步多俱胝賜離(十二)娑婆呵(十三)」
Tadyathā: Suvṛddhi, Vivṛddhi, Vṛddha, Jāhe, Śre, Śre, Śre, Avasre, Avahāsre, Tathatāvasre, Buddhakoṭiśre, Svāhā.
爾時，長老須菩提為此童子於歌聲中，說此偈辭及陀羅尼句，時彼五十童子第一歡喜生淨信心，說如是偈：
At that time, the elder Subhuti, for the sake of this youth, spoke these verses and dharani lines amidst the singing. Then those fifty youths, filled with the first joy, gave rise to pure faith and spoke this verse:
「我依惡知識， 未聞如是法，
愚癡無智故， 造作此惡業，
我今發露悔， 願尊證知我。
尊從勝法生， 故我發大願，
願我得作佛， 普利益世間。」
"I followed bad teachers, never hearing such teachings, Foolish and lacking wisdom, I committed these evil deeds. Now I confess and repent, may the Honored One bear witness. You arose from the supreme Dharma, therefore I make a great vow: May I attain Buddhahood, to benefit all beings in the world."
時五十童子，於街道中即便接足禮須菩提，於彼前坐正儀聽法。
At that moment, the fifty youths in the street immediately bowed at Subhuti's feet, then sat before him with proper posture to listen to the teaching.
爾時，世尊以神通力，令此街道百由旬量，廣博嚴淨而為示現。時舍利弗北面而坐，大目揵連西面而坐，富樓那南面而坐，須菩提東面而坐，四人住處共半由旬。應時，於彼四大聲聞坐處地中現大蓮華，縱廣正等五十肘量，閻浮檀金為莖，青毘琉璃為葉，勝藏寶為鬚，真珠為蘃，華氣芬馥過彼天香，如此蓮花是出世間善根所生。從此蓮華出大光明，普照三千大千世界，於彼街道其華上踊，高三人量而為示現；乃至四天王天此蓮華現，以彼天量高五由旬而為示現；三十三天此蓮華現，以彼天量高百由旬而為示現；乃至阿迦尼吒天此蓮華現，以彼天量高半由旬以為示現，於蓮華葉宣示種種美妙句義，此地眾生及彼諸天，皆聞華中如此偈頌：
At that moment, the World-Honored One, through his divine power, manifested the street extending a hundred yojanas, vast, majestic, and pure. Shariputra sat facing north, Mahāmaudgalyāyana facing west, Pūrṇa facing south, and Subhūti facing east. The four of them occupied an area half a yojana in size.
Then, from the ground where the four great disciples sat, a great lotus flower emerged. It measured fifty cubits in length and width, with a stem of jambūnada gold, leaves of lapis lazuli, stamens of precious gems, and pistils of genuine pearls. Its fragrance surpassed even heavenly scents. This lotus was born from roots of goodness beyond this world.
From this lotus, a great radiance shone forth, illuminating the entire three-thousandfold world system. The lotus rose from the street, towering to the height of three men. It manifested even in the Heaven of the Four Great Kings, rising to a height of five yojanas according to their measure. In the Heaven of the Thirty-Three, it manifested, rising to a height of one hundred yojanas. Up to the Akaniṣṭha Heaven, it manifested, rising to half a yojana in height.
Upon the lotus leaves, various beautiful and profound verses were proclaimed. All beings on earth and the gods in the heavens heard these verses from within the lotus.
「唯佛清淨生此剎， 退彼魔王并軍眾，
佛勇猛故轉法輪， 世間因此故無疑，
諸有聰慧解義論， 知法求法求解脫。
一切世間聰叡人， 優波俱利最為上，
此為導師已調伏， 善巧說此妙大法。
一切世間上供養， 供養牟尼能說者，
具三世智能善說， 所學三學能開示，
能救世間人天者， 無量法義令解知，
利益世間教善行， 方便智燈照世間。
巧說妙法斷三垢， 智慧利益無疲倦，
世間極苦令解脫， 無明闇蔽諸眾生，
能與法眼不顛倒， 一切大眾普已會。
此佛不久師子吼， 如來能示第一義，
妙色力具展轉說， 見世沈沒大苦海，
來處世間擊法鼓， 六根護中住上護，
此六隨行六通智， 六度上法佛所說。
決定說此六種子， 能殺六根居村者，
六無上事所念者， 佛調御主令彼念。」
Only the Buddha, pure and serene, is born in this world, To subdue the demon king and his armies. With courage, the Buddha turns the wheel of Dharma, Bringing certainty to the world.
Those with wisdom who understand meaning and discourse, Who know the Dharma, seek the Dharma, and seek liberation— Among all the wise and discerning people of the world, Upagupta stands supreme.
He, the Teacher, is already tamed, Skillfully expounding this wondrous, great Dharma. All the world offers supreme offerings To the Silent Sage, the one who speaks, Endowed with wisdom of the three times, speaking well, Revealing the threefold training he has learned.
He saves the people and gods of the world, Enabling them to understand boundless Dharma meanings, Bringing benefit to the world, teaching virtuous conduct, Lighting the lamp of skillful wisdom to illuminate the world.
Skillfully expounding the wondrous Dharma to cut off the three defilements, With wisdom benefiting tirelessly, Freeing the world from extreme suffering, For beings shrouded in the darkness of ignorance, He bestows the Dharma-eye, free from distortion, As all the great assembly gathers together.
Soon this Buddha will roar like a lion; The Tathāgata reveals the supreme meaning. With wondrous form and strength, he speaks in turn, Seeing the world sinking in the great ocean of suffering, He comes into the world to beat the Dharma-drum, Dwelling in supreme protection, guarding the six senses.
These six practices follow the six higher knowledges; The six perfections are the supreme Dharma spoken by the Buddha. He decisively teaches these six seeds, Destroying those who dwell in the villages of the six senses. The six supreme matters are what he brings to mind, As the Buddha, the Tamer, causes them to remember.
於蓮華中說是偈已，乃至於彼六欲諸天，於蓮華中復為諸天說如是偈：
Having spoken this verse from within the lotus flower, he then addressed the beings of the Six Desire Heavens, and from within the lotus flower, he again spoke this verse for all the heavenly beings:
「汝等和合遊， 樂著貪諸欲，
放逸心迷醉， 愛蓋之所覆，
愚癡常樂著， 諸欲酒所醉，
以彼放逸故， 不供養善逝。
諸欲無常壞， 如彼水中月，
死生堅牢羂， 眾生無脫者，
此等無所依， 放逸著諸欲，
以樂諸欲故， 永不得涅槃。
常處放逸地， 與滅不相應，
不看先所作， 為淨為不淨，
為業受老死， 怖畏恒圍遶，
汝等放逸故， 三惡地所行。
以施調繫心， 恒修不放逸，
先所作善業， 應當勤護持，
念捨欲不淨， 難得後邊故。
汝等歸善逝， 聽彼說大義，
汝等修智慧， 解脫寂滅因，
與妙法相應， 聽如是大義。」
You gather in pleasure, delighting in desires, Your minds are lost in carelessness, clouded by attachment. Foolish, you always take joy in desires, intoxicated by them, And because of this heedlessness, you fail to honor the Blessed One.
Desires are impermanent and perishable, like the moon in water. The snare of birth and death is strong; no being escapes it. These beings, without refuge, cling to desires in heedlessness, And because they delight in desires, they never attain Nirvana.
Always dwelling in heedlessness, they are far from liberation. They do not reflect on their past actions—whether pure or impure. Bound by karma, they face old age and death, surrounded by fear. Because of your heedlessness, you walk the path to the three evil realms.
Tame and restrain your minds with generosity, always practice diligence. Protect and uphold the good deeds you have done before. Remember to let go of impure desires, for the final end is hard to reach.
Turn to the Blessed One, listen to his profound teachings. Cultivate wisdom, the cause of liberation and peace. Align yourselves with the wonderful Dharma, and listen to this profound truth.
如是蓮華中說是偈已，乃至色界十六天，處於蓮華中，復為諸天說如此偈：
After these verses were spoken within the lotus, the sixteen heavens of the form realm, dwelling within lotuses, also heard these same verses proclaimed:
「分別善法勤修習， 一心樂禪離憒閙，
寂靜不亂求解脫， 慧所應作斷瞋恚，
所有我相十三種， 分別為說修勝忍，
以此畢竟速解脫， 得至生死解脫處。
貪嗜色聚分別者， 我性堅固見湛然，
彼等不減所生法， 由見流轉趣惡地。
觀彼三界常無我， 不實無自空無作，
修忍分別隨順彼， 得彼一切趣解脫。
彼等不老不病死， 不怨憎會離惡趣，
一切諸法等虛空， 所修相應不二修。
畢竟淨道最無上， 意無所著淨諸根，
猶如釋子降四魔， 應修無相一法性。
所有一切相皆離， 調順威儀二種斷，
此道為彼最上說， 一切法空分別修。
若能分別修此空， 無主無作受亦無，
如空自性解菩提， 遠離悕求最無上。」
"Distinguish wholesome practices and diligently cultivate them, With a focused mind, delight in meditation, free from clamor. In tranquility and undisturbed, seek liberation, With wisdom, do what should be done, and sever anger.
All thirteen kinds of self-view, Explain them separately, cultivating supreme patience. Through this, swiftly attain ultimate liberation, Reaching the place where birth and death are freed.
Those who cling to forms and discriminate, With a rigid self-nature and clear perception, Their arising phenomena do not diminish, Through such views, they drift toward wretched realms.
Observe the three realms as ever without self, Unreal, without inherent nature, empty, and uncreated. Cultivate patience, discriminate in accord with this, Attain all paths to liberation.
They do not age, sicken, or die, No bitter meetings, free from wretched destinies. All phenomena are equal to empty space, The cultivation practiced is non-dual.
The ultimate pure path is the most supreme, The mind unattached, purifying all faculties. Like the Buddha's disciple subduing the four maras, Cultivate the formless single nature of reality.
All forms and appearances are abandoned, Tamed in conduct, both extremes severed. This path is taught as the highest for them, Cultivating discrimination in the emptiness of all phenomena.
If one can discriminate and cultivate this emptiness, Without master, without creation, without experiencer, Like the nature of space, understand enlightenment, Free from craving, the most supreme."
爾時，如來於此淨色蓮華臺中，出此大聲句義法時，此世界中一切所有人、非人等，普來街中繞蓮華座，乃至無量無數阿迦尼吒天，悉下天宮遶蓮華座瞻仰聽法。
At that moment, as the Tathagata spoke these profound teachings from within the pure lotus throne, all beings in this world—humans and non-humans alike—gathered in the streets, surrounding the lotus seat. Even the countless beings from the highest heavens descended from their celestial palaces, encircling the lotus throne, gazing up and listening intently to the Dharma.
是時，魔王聞此偈已，周匝普觀見王舍大城，街中蓮華出此法聲，及見無量無數百千俱胝那由他人，圍遶蓮華共坐聽法。又見六欲諸天無量無數百千俱胝那由他等，一切諸天悉捨宮殿，隨遶蓮華而坐聽法。見聞是已，轉過前量，加大憂苦悔惱纏心，毛竪戰慄遍身流汗，走虛空中，以大音聲喚餘魔眾，說如是偈：
At that moment, the Demon King heard this verse and looked all around. He saw the great city of Rajagriha, where lotuses bloomed in the streets, and from them arose the sound of this Dharma. He also saw countless hundreds of thousands of millions of beings gathered around the lotuses, sitting together to listen to the teaching. Moreover, he saw the gods of the six desire heavens, countless hundreds of thousands of millions in number, all abandoning their palaces to gather around the lotuses and sit listening to the Dharma. Seeing and hearing this, his distress grew even greater than before. Regret and torment gripped his heart, his hair stood on end, his body trembled, and sweat poured from him. He flew into the sky and, in a great voice, called out to the other demon hordes, reciting this verse:
「汝等當聽， 善攝外意， 我於境界，
無自在力。 此乃釋迦， 最上勝力，
功德廣行， 流布世間。 令彼眾生，
堅固所作， 於蓮華臺， 出此法聲。
人天諸子， 盡來無餘， 決定善人，
咸皆渴仰。 專意善逝， 趣寂滅道，
最上功德， 第一無上。 沙門所作，
幻此三界， 迷惑一切， 令無餘意。
人天大眾， 圍遶蓮華， 疾放雨石，
作恐怖聲， 以魔凶眾， 往摧壞彼。」
"Listen closely, all of you, and guard your minds from outward distractions. I have no mastery over the realm of senses.
This is the supreme and unsurpassed power of Shakyamuni, whose vast merit and virtuous deeds spread throughout the world.
He enables all beings to strengthen their practice, and from the lotus throne, proclaims this Dharma.
All heavenly and human beings, without exception, gather here. Those of firm resolve and wholesome nature turn their hearts in earnest longing.
With single-minded devotion to the Well-Gone One, they tread the path to Nirvana— the highest merit, the foremost, the unsurpassed.
The work of the ascetic is to reveal this triple world as illusion, to dispel all delusion, and leave no trace of confusion.
The heavenly and human multitudes encircle the lotus. Swiftly they rain down stones, raising terrifying sounds, and with the fierce host of Mara, they advance to shatter it all."
爾時，餘魔對彼魔王說如是偈：
At that moment, the remaining demons spoke this verse to the demon king:
「汝聽我等語， 此語能利益，
汝知何等法， 而不止息意。
如來勝持力， 魔軍盡消滅，
我等見善逝， 心皆大迷悶。
佛為大船師， 光顏勝圓滿，
置佛善歸依， 更無勝歸處。」
"Listen to our words, These words can bring you benefit. What do you know, that your mind remains unshaken? The Tathagata's supreme power has destroyed all demon armies. We see the Well-Gone One, yet our hearts are filled with confusion. The Buddha is the great captain, his radiance perfect and supreme. We take refuge in the Buddha—there is no higher refuge."
爾時，復有餘魔對彼魔王舉體掉動，面目嚬蹙悲泣極瞋，說如是偈：
At that moment, other demons, trembling all over, their faces contorted with deep sorrow and rage, spoke these verses to the Demon King:
「汝失善道住惡道， 可不自知力所能，
汝無羞愧比導師， 魔力消滅由佛力。
世間和合蓮華所， 聽法怡悅淨身心，
我等穢身失精進， 不去消滅剎那頃，
今者一切悉歸依， 歸依牟尼因陀羅。」
"You have strayed from the good path and dwell in the evil way— Do you not know your own strength? You show no shame before the guiding teacher— The power of Māra is destroyed by the Buddha's might.
In the world, harmoniously gathered like lotus flowers, We listen to the Dharma with joy, purifying body and mind. Yet we, with our defiled bodies, have lost diligence, Failing to eliminate even for a moment.
Now we all take refuge— We take refuge in the Sage, the Indra among men."
爾時，復有諸魔悉皆合掌向彼魔王，說如是偈：
At that moment, the gathered demons all joined their palms and spoke these verses to the demon king:
「汝捨法行樂作惡， 佛為恃怙利世間，
於諸眾中佛眾勝， 佛今已來於此城。
我等宜以清淨眼， 以喜樂心速往彼，
歸依三界之所尊， 一切眾生妙良藥。」
"You abandon the Dharma and delight in wrongdoing, The Buddha is the refuge who benefits the world, Among all assemblies, the Buddha's assembly is supreme, The Buddha has now come to this city. We should go swiftly with clear eyes, With joyful hearts, to that place, Taking refuge in the honored one of the three realms, The wonderful medicine for all beings."
爾時，此虛空中復有一魔，名曰智聲，向彼魔王即便高聲，說如是偈：
At that moment, another demon named Wisdom-Sound appeared in the sky. He called out loudly to the demon king and spoke this verse:
「汝等和合以信樂， 一切相應聽我語，
發意言行斷惡見， 曲躬合掌捨瞋恚，
以醒悟心當淨信， 隨喜如來最上說，
對佛歸依難得歸， 我當今日信供養。」
"All of you, united in joyful faith, Listen closely with one accord to my words.
Set your intention, words, and actions to abandon wrong views, Bow with palms together, let go of anger and resentment.
With an awakened and clear mind, cultivate pure faith, Rejoice in the Tathāgata's supreme teaching.
Taking refuge in the Buddha is a rare and precious refuge— Today, I vow to offer my sincere faith and devotion."
爾時，諸魔無量無邊，於剎那頃悉從空下，到王舍大城七寶之門，各持種種莊嚴供具來至佛所，為欲供養婆伽婆故。或有變作轉輪王像，或有變作梵天王像，或有變作摩醯首羅像，或有變作自在天像，或有變作那羅延像，或有變作兜率陀形，或有變作焰摩天像，或有變作釋提桓因，或有變作三十三天，或有變作童子之形，或有變作毘沙門像，或有變作毘樓勒叉，或有變作毘樓博叉，或有變作提頭賴吒，或有變作四天王天臣佐之形，或有變作日天子形，或有變作月天子形，或有變作星宿天子大小之形，或有變作阿修羅像，或有變作伽樓拏形，或有變作緊那囉像，或有變作摩呼囉伽形，或有變作寶山之形，或有變作金聚之形，或有變作種種寶形，或有變作寶樹之形，或有變作剎帝利像，或有變作餘外道形，或有變作輪寶之形，或有變作摩尼寶形，或有變作伊囉婆荼象寶之形，或有變作婆羅呵馬寶之形，或有變作女寶之像，或有變作主藏臣寶，或有變作主兵臣寶，如是種種各自現化，為供養故住於佛前。
At that moment, countless and boundless demons, in the blink of an eye, descended from the sky and arrived at the seven jeweled gates of the great city of Rājagṛha. Each holding various splendid offerings, they came to the Buddha's presence, intending to make offerings to the Bhagavān. Some transformed into the likeness of a Wheel-Turning King, some into the form of Brahmā, some into the appearance of Maheśvara, some into the shape of Īśvara, some into the image of Nārāyaṇa, some into the form of a Tuṣita Heaven being, some into the guise of Yama, some into Śakra Devānām Indra, some into the Thirty-Three Gods, some into the form of a youth, some into the likeness of Vaiśravaṇa, some into Virūḍhaka, some into Virūpākṣa, some into Dhṛtarāṣṭra, some into the forms of ministers and attendants of the Four Heavenly Kings, some into the form of the Sun God, some into the form of the Moon God, some into the forms of the Star Deities, large and small, some into the appearance of an Asura, some into the shape of a Garuḍa, some into the likeness of a Kiṃnara, some into the form of a Mahoraga, some into the shape of a jeweled mountain, some into the form of a golden mound, some into various jeweled forms, some into the shape of a jeweled tree, some into the likeness of a Kṣatriya, some into the forms of other heretics, some into the shape of a wheel treasure, some into the form of a wish-fulfilling jewel, some into the appearance of the elephant treasure Airāvata, some into the shape of the horse treasure Bālāha, some into the likeness of the queen treasure, some into the minister of treasures, some into the commander of the army. In such diverse ways, each manifested their transformations and stood before the Buddha to make offerings.
或有現於青色青身，以白色具莊嚴其身，各共執持赤蓋幢幡真珠瓔珞，以一多羅樹量之高住虛空中；或有現於白色白身，以赤色具莊嚴其身，各共執持黃蓋幢幡瓔珞之具住虛空中；或有現於赤色赤身，以金色衣莊嚴其身，各共執持青蓋幢幡行列而住。
Some appear in blue forms with blue bodies, adorned in white to embellish their forms, each holding red canopies, banners, and pearl necklaces, standing in the sky as tall as a palm tree. Others appear in white forms with white bodies, adorned in red to embellish their forms, each holding yellow canopies, banners, and ornaments, dwelling in the sky. Still others appear in red forms with red bodies, adorned in golden robes to embellish their forms, each holding blue canopies and banners, standing in orderly rows.
或有現於紅色紅身，雨白真珠；或有現於白色白身，雨紅真珠；或有現作天仙之色，住虛空中雨於華雨；或有變作聲聞之像，為供佛故種種天香雨虛空中；或有變作揵闥婆色擊天伎樂；或有變作天女之色，種種寶器香水灑地；或有變作淨金黑色燒種種香；或有變作諸天子像歌唱喜舞；或有變作種種之色，合掌瞻仰讚歎如來。或有魔眾隨佛方面一心瞻仰，各持種種摩尼之寶供養世尊；或有街衢殿堂樓閣窓牖門闕臺上，四階之道牆堞樓櫓，門間樹上重閣鈎欄，各隨所住合掌瞻仰供養如來。
Some manifested in crimson forms, raining down white pearls. Others appeared in white forms, showering red pearls. Some took on the appearance of celestial immortals, hovering in the air and raining down flowers. Some transformed into the likeness of disciples, offering various heavenly fragrances that filled the sky in honor of the Buddha. Some took the form of celestial musicians, playing divine melodies. Others assumed the appearance of heavenly maidens, sprinkling fragrant water from precious vessels upon the ground. Some transformed into pure, dark golden forms, burning various incenses. Others took the shape of celestial princes, singing and dancing joyfully. Some manifested in myriad colors, joining their palms in reverence, gazing up, and praising the Tathagata. Some among the demonic hosts, facing the Buddha’s direction with single-minded devotion, held various wish-fulfilling jewels to honor the World-Honored One. On streets, in halls, towers, pavilions, windows, doors, gates, terraces, along fourfold stairways, atop walls, battlements, watchtowers, within gateways, upon trees, and on multi-storied balconies with railings—each, from their respective places, joined palms in reverence, gazing up and making offerings to the Tathagata.
寶星陀羅尼經卷第三
The Third Scroll of the Ratnaketu Dhāraṇī Sūtra