- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊告諸比丘：
受形大者，莫過阿須倫王。
比丘當知，阿須倫形廣長八萬四千由延，口縱廣千由旬。
比丘當知，或有是時，阿須倫王欲觸犯日時，倍復化身十六萬八千由旬，往日月前。
日月王見已，各懷恐怖，不寧本處。
所以然者，阿須倫形甚可畏故。
彼日月王以懷恐懼，不復有光明；
然阿須倫不敢前捉日月。
何以故？
日月威德有大神力，壽命極長，顏色端正，受樂無窮。
欲知壽命長短者，住壽一劫。
復是此間眾生福祐，令日月王不為阿須倫所見觸惱。
爾時，阿須倫便懷愁憂，即於彼沒。
At that time, Bhagavaan addressed the Bhikshus: “Among beings with large forms, none surpass the Asura King. Bhikshus, you should know that the Asura King’s body is 84,000 yojanas in length, and his mouth is 1,000 yojanas wide.
Bhikshus, you should know that there are times when the Asura King desires to assault the sun and moon. At such times, he doubles his form to 168,000 yojanas and approaches the sun and moon. When the sun and moon kings see him, they are filled with terror and cannot remain in their places. This is because the Asura King’s form is extremely fearsome. Due to their fear, the sun and moon kings lose their radiance. However, the Asura King does not dare to seize the sun and moon.
Why is this? The sun and moon possess great divine power, their lifespans are extremely long, their appearances are dignified, and they enjoy boundless bliss. To know the length of their lifespans, they live for one kalpa. Moreover, it is due to the blessings of the beings in this world that the sun and moon kings are not harassed by the Asura King. At that time, the Asura King becomes filled with sorrow and vanishes.
3. 如是。諸比丘！弊魔波旬恒在汝後，求其方便，壞敗善根。
波旬便化極妙奇異色、聲、香、味、細滑之法，欲迷亂諸比丘意。
波旬作是念：
我當會遇得比丘眼便，亦當得耳、鼻、口、身、意之便。
爾時，比丘雖見極妙六情之法，心不染著。
爾時，弊魔波旬便懷愁憂，即退而去。
所以然者，多薩阿竭、阿羅呵威力所致。
何以故？
諸比丘不近色、聲、香、味、細滑法。
爾時，比丘恒作是學，受人信施，極為甚難，不可消化，墮墜五趣，不得至無上正真之道。
要當專意，未獲者獲，未得者得，未度者度，未得證者教令成證。
是故，諸比丘！
未有信施，不起想念；以有信施，便能消化，不起染著。
如是，諸比丘！當作是學。
“In the same way, O Bhikshus, the evil Mara Papiyan is always behind you, seeking opportunities to destroy your wholesome roots. Papiyan transforms into extremely delightful and extraordinary forms of sights, sounds, smells, tastes, and tactile sensations, intending to confuse the minds of the Bhikshus.
Papiyan thinks, ‘I will find an opportunity through the Bhikshus’ eyes, ears, nose, tongue, body, and mind.’ At that time, although the Bhikshus encounter these delightful objects of the six senses, their minds remain free from attachment. Then, the evil Mara Papiyan becomes filled with sorrow and retreats. This is due to the power of the Tathaagata, the Arhat.
Why is this? The Bhikshus do not cling to sights, sounds, smells, tastes, or tactile sensations. At that time, the Bhikshus constantly reflect that receiving the faithful offerings of others is extremely difficult and cannot be easily digested. If not careful, one may fall into the five realms of existence and fail to attain the supreme path of true enlightenment.
Therefore, one must focus the mind, striving to attain what has not yet been attained, to achieve what has not yet been achieved, to liberate what has not yet been liberated, and to guide those who have not yet realized the truth to attain realization. Therefore, O Bhikshus, when there are no offerings, do not give rise to thoughts of longing. When there are offerings, digest them properly without giving rise to attachment. Thus, O Bhikshus, you should train yourselves.”
4. 爾時，諸比丘聞佛所說，歡喜奉行。
When the Bhikshus heard what the Budha said, they followed it with joy.