佛本行集經

Chapter 31: MARA, THE DEMON KING, TERRIFIES THE BODHISATTVA

(Part 3)

At that time, the demon army, possessing such grotesque forms, rode white elephants, horses, camels, oxen, or rhinoceroses, and came in every kind of vehicle to surround the Bodhisattva on all four sides. There were troops of asuras and garudas; troops resembling mahoragas, kumbhandas, rakshasas, yakshas, and pisaca demons that watched over living beings’ lives. Some were gaunt and tall like hungry ghosts.

Some troops had many different forms. Some had huge, grim faces; heads like cords; enormous heads; small faces; wrinkled faces; or diverse shapes that made those who saw them lose all color. Some caused those who beheld them to be frightened out of their wits.

Some had blue faces; some had skin the color of red copper; some had red heads and blue bodies; some had yellow heads and smoke-colored bodies; some had smoke-colored heads and yellow bodies; some had red heads and black bodies; some had black heads and red bodies; some had white heads and green bodies; some had green heads and white bodies. Some were white on the left and green on the right, while others were green on the left and white on the right.

Others had bodies, heads, faces, left sides, and right sides all of one such color.

Some had their entire skeletons exposed. Some had skull-like heads and plump, fleshy bodies. Some had fleshy heads and faces but exposed skeletons for bodies. Some had human arms and legs with animal bodies, while others had animal legs and human bodies. Some were covered with hair as sharp as needles. Some bore bristles like those on a boar’s neck, manes like a donkey’s, or hair like that of a bear, monkey, rat, or wolf. Some emitted flashes of fire from their bodies. Some had disheveled hair, hair growing backward, hair tied in topknots, or bald heads without any hair.

Some wore red garments and bore many colors upon their backs. Some wore strings of skulls upon their heads. Some had hair dyed in all manner of colors—ash-gray, smoke-colored, blue, yellow, red, and white—while others made hats from skulls. In every imaginable form, they came together.

Some held khatvanga clubs in their hands. (The Sui rendering says: one of the four parts of a bed, namely, one leg of the bed.) Some wore bells upon their backs that produced fierce sounds whenever they moved, and held skulls in their hands. Some made garlands from bones, while others carried the arms and legs of the dead. Some shook bells in their hands, producing a clamor. Some were as tall and massive as tala trees and held spears, swords, knives, lances, bows, arrows, or crossbows. Some carried pikes; some carried tridents; some held staffs; and others held iron wheels, long swords, or sharp axes. Some held keen clubs whose heads blazed with fierce flames. Some bore boulders as large as mountains in their hands.

Some wore garments made from animal skins in various colors—blue, yellow, red, white, and black. Some had red bodies around which snakes were coiled. From the eyes, ears, and noses of some, snakes emerged. These black snakes were held in their hands and eaten as they stood before the Bodhisattva. Some ate human flesh, and some drank blood. From the bodies of some, dense clouds of smoke billowed upward, while their mouths poured forth fire like blazing torches. Some emitted fire from every pore of their bodies, while others shot fire from their gums, spreading it across the ground.

At times, vast pitch-black clouds appeared in the midst of space. Winds blew and rain scattered through the sky; thunder and lightning shook violently; and hailstones as large as mountains, or showers of shattered rocks, descended. Lightning struck great trees, breaking and destroying their branches.

Some drew their bows, shouting threats and terrifying others. Some cried out loudly, “Rise and flee quickly! Do not remain here!” Some transformed themselves into old people or women, raised both hands, and wailed aloud, “Alas, my child!” or “Alas, my brother!” Some laughed loudly.

Some fled in terror, circling toward the east, west, south, and north. Some ran from behind toward the front. Some suddenly sprang to their feet, while others abruptly soared into the sky and roamed about.

Some moved freely while supported upon trees. Some brandished knives; others waved long swords, tridents, spears, and pikes, their arms and legs never still. Some bellowed like a bull-king crying out in summer; others had voices like the beast called Siva.

Some cried out from the sky, “Kha kha! Hu hu! Hu hu! Hi hi! Kili! Kili!” Shouting in this manner, they also flung their garments at one another. Hundreds of thousands of myriads of kotis of immeasurable and boundless troops of yakshas, rakshasas, kumbhandas, pisacas, and others completely covered the ground before the Bodhi tree. From the south as far as the sea, the demon army filled the land, leaving not even enough empty ground for the point of a needle. With terrifying forms, they wished to seize and kill the Bodhisattva, awaiting only a single command from Mara Papiyan. They turned toward the Demon King to see what he would do. All these ghosts and spirits surrounded the Bodhi tree like beings tormented by hunger, thirst, and deprivation, resolutely intending to kill the Bodhisattva.

At the Bodhi tree, immeasurable devas of the Pure Abodes filled three sides: the east, west, and north. Furthermore, immeasurable and boundless devas of the Form Realm joined their palms, bowed to the Bodhisattva, and said:

“Good sirs, do you see? At this very moment, the Bodhisattva is about to attain unsurpassed, complete, perfect enlightenment.”

Some devas cried out:

“O noble one of the Ikshvaku lineage, quickly leave this place, for many terrors are here, and many weapons may injure your body.”

The Bodhisattva then told the devas:

“Before long, I shall utterly defeat this demon army and scatter them, just as a gust of wind sweeps tiny flower petals from a piece of cloth.”

When all those demons and ghosts had assembled in this manner, it was precisely midnight. The sky was dark. Although the moon and stars possessed light, none could appear because the darkness was so profound. Even a person with sight could see nothing, only vast masses of fire blazing fiercely. The wind made a truly terrifying sound, the great earth quaked, and the waters of the four seas all seethed.

A verse says:

The waters of the four seas boiled, the earth shook;
Fires blazed in the ten directions, dreadful to hear.
The moon and stars were hidden; the heavens grew dark;
At midnight, in utter darkness, nothing could be seen.

At that time, among the great assembly was a naga king named Upholder of the Earth. In his heart, he wished the Bodhisattva to defeat the demon army, and so he became angry with the Demon King. Harboring hostility, Upholder of the Earth glared at Mara Papiyan with wide-open eyes and breathed poisonous vapor upon his body, causing the Demon King to stagger uneasily.

At that time, the devas of the Pure Abodes wished the Bodhisattva to defeat the demon army, yet they felt compassion for the Demon King, for the devas of the Pure Abodes had exhausted all outflows and were no longer subject to anger. Among the devas present were some who had reverent faith in the Bodhisattva. Seeing the demon army filling the area around the Bodhi tree and disturbing the Bodhisattva, they cried out from the sky, “Alas! Alas!” and spoke this verse:

At that time, the Bodhisattva contemplated only the true Dharma. His mind remained undisturbed, and his thoughts did not turn to anything else. The Bodhisattva said to the Demon King:

“O deva-son of the Desire Realm, I was born into a royal kshatriya lineage. My clan has never known false speech, but has always spoken truthfully and kept its word. Why do you not carry out your scheme at once? Do not delay and prolong it.”

Mara Papiyan replied to the Bodhisattva:

“As you have said, I wish to cut your body into a hundred pieces. Do you wish to strike me first, or shall I kill you first?”

The Bodhisattva said to Mara Papiyan:

“I have no bow or arrows, knife or staff, with which to cut or shoot you. Nevertheless, I must first subdue all of you, and only then shall I become a Buddha.”

Mara Papiyan immediately commanded the demon army:

“You must exert all your strength. Be courageous and do not be afraid. Against this man of the Sakya clan, display fierce and terrifying disturbances.”

Having received the command, the demon army said to the Demon King:

“We shall obey the command of the Great Deva and dare not disobey.”

Each demon then used its own power to manifest terrifying things with which to frighten the Bodhisattva. Among the demon army were ghosts whose long tongues hung from their mouths. They contorted their cheeks and revealed razor-sharp teeth, wishing to bite the Bodhisattva. Their eyes bulged like those of lions, and their ears curled like hooks. Manifesting terrifying forms, they sought to frighten and harm the Bodhisattva. Others stood towering with mouths wide open, staring directly at him and wishing to swallow him.

A verse says:

At that time, one ghost in the demon army became enraged and hurled a long knife at the Bodhisattva, but the knife remained stuck to its hand and could not be released. Some lifted mountains or huge rocks to throw at the Bodhisattva, but the mountains and rocks likewise adhered to their hands and would not fall to the ground. Some, from the sky, hurled mountains, rocks, trees, spikes, great and small axes, spears, and pikes at the Bodhisattva, but all remained suspended in the air and did not fall.

If any did fall to the ground, they spontaneously shattered into a hundred pieces and scattered everywhere. Elsewhere in the sky, great showers of fire descended like sunlight and blazing clouds fell downward, but through the awesome power of the Bodhisattva, they immediately became showers of red lotus flowers.

Some came before the Bodhisattva and spewed snakes from their mouths, which extended their venomous fangs to bite him. Yet those snakes lay rigid upon the ground, as though subdued by a mantra, unable to move. Great clouds appeared with violent thunder and lightning, and hailstones and mountain rocks were hurled upon the Bodhi tree.

Through the Bodhisattva’s awesome power, that hail fell to the ground and became a rain of many kinds of flowers. Some shot arrows from bows at the Bodhisattva, but through his awesome power, all the arrows stuck to the bowstrings and could not be released. Some discharged five hundred arrows at once, but those arrows remained suspended in the sky and did not fall.

Some raised long knives and rushed swiftly toward the Bodhisattva, but before reaching him, they suddenly stumbled and fell headlong to the ground.

At that time, a black-bodied rakshasi holding a skull rushed forward, wishing to bewilder and disturb the Bodhisattva’s mind. She tried to approach him, but merely ran in circles around the place from which she had set out and could not draw near. Some emitted two blazing red flames from their eyes, wishing to burn the Bodhisattva. They rushed toward him, but suddenly could no longer see him. One ghost lifted a huge boulder and ran rapidly toward the Bodhisattva, but no matter how it ran, it could not reach the foot of the Bodhi tree and became utterly exhausted and distressed.

A verse says:

The bodies and minds of the demon army were bewildered;
By every means they sought to harm the Holy One.
They could not disturb the place where he sat,
Because of his wisdom-power and mighty vow.

Some demon troops roared with the voices of lions. Some uttered the cries of wild beasts—tigers, leopards, bears, and wolves. If immeasurable beings heard these sounds, they would all be terrified. Some demon troops cried, “Kill him! Kill this man of the Sakya clan!”

Others cried, “Drag him out and beat him! Drag out and beat this kshatriya!”

Others cried, “Beat him to death! Beat this sramana to death!”

Others cried, “Slay him! Slay this man of the Gautama clan!”

Others cried, “Cut him apart! Cut apart this man of the Ikshvaku lineage!”

Others cried, “Crush him! Crush this kshatriya!”

Others cried, “Destroy him! Destroy this man of the Sakya clan!” Still others cried, “Smash him! Smash this kshatriya to pieces!”

Others cried, “Destroy him quickly! Quickly destroy this sramana!” Still others cried, “Dismember him! Dismember this Gautama!”

Others cried, “Do as you please! Do as you please—act quickly!” Still others cried, “Have at him! Have at him! Strike quickly and do not stand idle!”

The tumult was so great that nothing could be heard distinctly. Upon hearing these sounds, it seemed that the sky would fall to the earth and the entire great earth would break into sections. All the forest animals, hearing this clamor, roared and fled in every direction. Birds perched in the trees heard it and fell to the ground.

At that time, all the goblins and ghosts among the demon army made mocking laughter. Some uttered the cry “Kili!” Some raised other cries. Some said, “Cut! Cut!” Some said, “Sever him! Sever him!” Some said, “Kill him!” Some said, “Cut him apart!” Some said, “Destroy! Destroy!” Some said, “Cut him into pieces! Into pieces!” Some said, “Dismember him! Dismember him!” Such ferocious cries were beyond enumeration.

Mara Papiyan drew a sharp sword and held it in his hand. Wishing to rush forward and threaten the Bodhisattva, he shouted:

“O Sakyan bhiksu, if you dare remain seated here and refuse to rise, I shall certainly harm you.”

Yet the Demon King merely ran back and forth. Although he wished to approach the Bodhisattva, he could not advance before him. At that time, the Demon King’s eldest son, Caravan Leader, embraced him with both arms and cried out:

“Royal Father! Royal Father! Please do not do this! Do not do this! You certainly cannot kill Siddhartha, the son of the Sakya clan, nor can you disturb this seat. You will only incur immeasurable and boundless offenses.”

Papiyan did not heed Caravan Leader’s remonstrance. He ran straight toward the Bodhisattva and refused to turn back.

At that time, a deva-son of the Pure Abodes concealed his body in the sky and did not appear. Seeing Mara Papiyan, his mind distracted, rushing forward to torment the Bodhisattva, the deva-son composed his mind and addressed Papiyan in subtle and wondrous words:

“O Mara Papiyan, you do not know the measure of your own strength. Today you must not disturb this Holy One. Quickly abandon your evil and deluded intention and return to your palace. You cannot disturb this bodhisattva. Why is this so? Just as a mighty wind cannot shake Mount Sumeru, so too can you not shake him.”

The deva-son of the Pure Abodes then addressed Mara Papiyan in verse:

Seeing the sufferings of beings in the world—
Gravely ill with delusion, stinginess, and craving—
He aroused loving-kindness and compassion for them,
Wishing to be the holy physician who gives wisdom’s medicine.
Why, then, do you obstruct him now?

Beings, through ignorance, have fallen into darkness;
He wishes to light wisdom’s lamp and illuminate them.
The Holy One wishes to enter the city of nirvana,
Bearing a torch to dispel the darkness of the world.

His body is the branch of patience, his mind its root;
Faith and mindfulness are its flowers and leaves, joined with resolve.
The tree of wisdom bears the precious fruit of Dharma;
You must not uproot it and cast it down.

When Mara Papiyan heard the words of the deva of the Pure Abodes, he gave rise to overweening pride and became fiercely enraged. He rushed urgently before the Bodhisattva, wishing to harm him.

At that time, eight deities guarded the Bodhi tree. The first was named Merit; the second, Increase; the third, Fearlessness; the fourth, Skillful Eloquence; the fifth, Awesome Virtue; the sixth, Great Strength; the seventh, Truthful Speech; and the eighth, Excellent Assembly. These eight deities gazed upon the Bodhisattva without blinking and together offered sixteen praises to him, as follows:

You are the most excellent among pure beings, your radiance shining like the sun and moon in the sky.

You are outstanding among pure beings, brilliantly radiant like the light of the rising sun at dawn.

You are luminous among pure beings, your marks clearly revealed like a red lotus blooming in a blue pond.

You are a pure, fearless, courageous, and mighty being, like the lion-king in the ancient forest.

You are a pure and tranquil being, towering and unmoved like Mount Sumeru rising from the great sea.

You are a completely pure being, standing firm and towering like the great Iron-Enclosing Mountain, steadfast and unmoving.

You are a being of profound understanding, replete with merit, like the great sea filled with precious treasures.

You are a magnanimous and generous being, forever increasing, like boundless space.

You are an honest and upright being, your mind settled in right concentration, steadfast like the great earth that nourishes living beings.

Today you are wholly undefiled, like the pure waters of Lake Anavatapta, endowed with eight virtues.

Today you have severed all fetters and no longer possess a defiled mind, like a mighty wind that clings to nothing.

Today your face is so radiant that it is difficult to gaze upon, like a blazing fire, far removed from all the heat of affliction.

You are a valiant and steadfast being, possessing strength like Narayana, the mighty deva-warrior, with none able to oppose you.

Today you are diligent. Having cultivated for many kalpas, your resolve is difficult to turn back, like Sakra hurling the vajra.

Today you have attained the foremost good fortune. Foremost among beings and endowed with the ten powers, you will before long attain the unsurpassed path. (One sentence is missing from the original text.)

Thus did the divine kings who guarded the Bodhi tree praise the Bodhisattva with sixteen statements.

At that time, the devas of the Pure Abodes in the Form Realm together used sixteen reproaches to break and subdue the power of the Demon King. What were those sixteen?

“O Mara Papiyan, you possess no awesome power. You are like a weakling subdued by a strong man who falsely claims, ‘I have won.’

“O Mara Papiyan, you stand alone without companions, like a person abandoned in a desolate wilderness.

“O Mara Papiyan, today all the strength of your troops has been vanquished, like an old, feeble ox bearing a heavy load.

“O Mara Papiyan, you are foolish, blind, filthy, and impure, like one who shoots an arrow at night only for it to fall into an unclean place.

“O Mara Papiyan, you are now like a blind and lame donkey dragging itself here and there, or like a merchant who has lost his way and entered a dangerous road.

“O Mara Papiyan, today your retinue has scattered and your body has lost its radiance, like an impoverished beggar clothed in grass.

“O Mara Papiyan, your awesome virtue has truly declined. With no one upon whom to rely, you pretend to be bold, like a foolish person without shame.

“O Mara Papiyan, you create impure karma and many defilements, like one devoid of gratitude and filial virtue.

“O Mara Papiyan, you are pursued by others like a jackal chased by a lion, no longer free.

“O Mara Papiyan, before long your troops will retreat and disperse, like a violent gale scattering a flock of flying birds.

“O Mara Papiyan, you are now foolish, benighted, and unable to recognize the time, like a destitute and solitary man whose death is near.

“O Mara Papiyan, today your retinue has been defeated and driven back, like powdered medicine spilling from a perforated jar.

“O Mara Papiyan, before long you will be bound and punished according to reason, like a fool being driven away.

“O Mara Papiyan, before long all your supernatural power will be exhausted, like a criminal whose hands and feet have been cut off and who is carried elsewhere.” (Two sentences are missing from the original text.)

When all the devas of the Suddhavasa assembly used these sixteen matters to reproach and suppress the power of Mara Papiyan, the eight deities guarding the Bodhi tree likewise used sixteen matters to reproach Mara Papiyan. What were those sixteen?

“O Mara Papiyan, before long you will be subdued by the Bodhisattva, like a mighty general slain by enemies.

“O Mara Papiyan, you are now beaten by the Bodhisattva, like a sickly coward beaten by a man of great strength.

“O Mara Papiyan, the Bodhisattva’s radiance now eclipses you, like the light of the sun appearing and obscuring the glow of fireflies.

“O Mara Papiyan, through the Bodhisattva’s awesome power, you now retreat of your own accord, like a handful of barley flour swept away by a mighty wind.

“O Mara Papiyan, today the Bodhisattva terrifies you and sends you fleeing in panic, like a small beast pursued by a lion.

“O Mara Papiyan, the Bodhisattva will uproot you like a tala tree torn up by a tempest and cast to the ground.

“O Mara Papiyan, today the Bodhisattva destroys you like an enemy fortress demolished by the king’s mighty forces.

“O Mara Papiyan, the Bodhisattva now exhausts your strength, like water in an ox’s hoofprint dried up by the fierce morning sun.

“O Mara Papiyan, today you are defeated by the Bodhisattva and flee headlong in a single breath, like a condemned criminal who unexpectedly escapes execution.

“O Mara Papiyan, the Bodhisattva now makes you tremble like birds in the wilderness that, encountering a great fire, take flight in terror and scatter everywhere.

“O Mara Papiyan, you are now subdued by the Bodhisattva and your heart is filled with sorrow, like a king suddenly stripped of authority, whose decrees no longer have force.

“O Mara Papiyan, before long the Bodhisattva will strip away your power, like an old and sick wild goose without wings.

“O Mara Papiyan, before long the Bodhisattva will destroy you, like a traveler in the wilderness without provisions.

“O Mara Papiyan, before long the Bodhisattva will dispossess you, like a man who has lost his boat and sinks in the great sea.

“O Mara Papiyan, the Bodhisattva now burns you, like the conflagration at the end of a kalpa that consumes all forests and trees.

“O Mara Papiyan, the Bodhisattva now shatters you, as a vajra club smashes a rocky mountain.”

When he heard the deities remonstrate with him through these sixteen reproaches, Mara Papiyan wished to demonstrate his defiance of their counsel and rushed toward the Bodhisattva, intending to kill him. Though reproached by the deities, Papiyan remained obstinate and refused to return to his palace. Becoming even more furious, he commanded the demon army:

“Rise quickly! Hurry! Smash this seer to pieces and do not let him live. He has now crossed over by himself to the shore of liberation and escaped my world. Moreover, he will teach immeasurable and boundless living beings to leave this realm. I shall not spare him. If he knows what is good for him and wishes to escape my grasp, only by leaving this Bodhi tree far behind will he preserve his life and avoid suffering.”

The Bodhisattva then told Mara Papiyan:

“Even if Mount Sumeru were moved from its original place, all living beings ceased to exist, all the stars, sun, and moon fell to the earth, and the great ocean dried up, once I have seated myself beneath the Bodhi tree, I cannot be moved.”

The Demon King became enraged again and shouted:

“Seize this Gautama of the Sakya clan and swiftly carry him through the air to my magnificent palace! Do not kill him hastily. Bind him with fivefold chains, shackle both his hands, and keep him at my gate so that I may always behold him suffering such hardship and calamity, like a wretched slave.”

The Bodhisattva then told Mara Papiyan:

“One might paint all manner of brilliant forms upon empty space, or cause all the stars, sun, and moon in the sky to fall to the earth. Yet even if your demon armies filled the trichiliocosm, they could not terrify me; nor could all the demons beneath the Bodhi tree intimidate me. Such a thing is impossible.”

Chapter 32: THE BODHISATTVA SUBDUES THE DEMON KING

(Part 1)

At that time, the demon army exerted all its awesome power against the Bodhisattva beneath the Bodhi tree, yet it could not make even a single hair upon his body tremble.

A verse says:

“Now that you see this vast demon army,
Why do you not rise and go elsewhere?
Your complexion is now as beautiful as pure gold;
Your features are serene, revered by devas and humans.

“The foolish wish to destroy the substance of empty space;
Your wish to harm me now is just the same.
You might use a vajra to shatter the King of Mountains,
Or dry up the great sea with a breath from your mouth;

“You might seize a ferocious dragon in your hand,
Yet even this would not disturb my mind.”
In fury the demons hurled mountains of fire,
Uprooted trees and cast them in every direction.

Stars poured down in brilliance; coppery waters boiled.
Some held venomous snakes in their hands.
Some had the heads of white elephants, horses, or camels;
Others had heads of jackals, cats, monkeys, or apes.

Some were dragons or venomous snakes breathing poison;
Some made thunder roar and lightning blaze.
They rained earth, rocks, and diamond-hard snow,
Or poured down iron pellets and weapons:

Spears, lances, long swords, pikes, and tridents.
Some manifested venomous snakes with vajra fangs,
Breaking the branches of trees and strewing them everywhere;
Armored troops raised thunderous cries.

Some had a hundred hands and shot a hundred arrows;
Snake-mouths spewed forth blazing fire.
Some bore clubs or iron masses as large as Sumeru;
Others poured down terrifying showers of fire.

Some fell upon the ground and became flowing springs;
Others hid and surrounded him from front and rear,
From both sides, right and left, down to his very feet.
They staggered, their arms and legs pouring forth fire,
Then suddenly turned back and laughed aloud.

Though the demon army was terrifying in this way,
The Bodhisattva regarded it as an illusionist’s display.
Though such demonic power could take a life,
I see it as the moon reflected upon water.

Although the demon army, the yakshas, and the others used every bodily form to frighten him, the Bodhisattva remained unafraid and unmoved. Mara Papiyan grew still more enraged. His heart was afflicted with grief, and his entire body was uneasy.

A verse says:

The Bodhisattva then thought, “Mara Papiyan refuses to heed remonstrance. He commits every kind of offense without recognizing it himself. I can speak words in accordance with the Dharma to put an end to all his evil deeds.”

Having reflected in this way, the Bodhisattva said to Mara Papiyan:

“O Demon King Papiyan, listen carefully. When I came beneath this Bodhi tree, I first took grass, spread it here, and sat down. Why did this cause you fear, so that afterward you formed an enmity with me, contended against me, and reviled me with malicious words?

O Mara Papiyan, you commit evil deeds and possess no wholesome intention. I now wish to end all enmity between myself and your host of demons and to put an end to all your evil karma. O Mara Papiyan, if you wish to give rise to resentment, you should think thus: ‘Why does the Bodhisattva, wearing a rag robe, spread grass and sit beneath this tree?’ Why are you so envious of this?

O Mara Papiyan, compose your mind. I vow that after attaining unsurpassed, complete, perfect enlightenment, I shall entrust all such matters to you. I hope that you will again give rise to a mind of great joy.

O Demon King Papiyan, today you also have a vow in your heart: ‘We are determined to terrify the Bodhisattva and make him leave this seat and no longer remain here.’ But I have an even greater vow: ‘Today I sit upon this seat. Even if causes and conditions here bring about my death and my body is ground into dust and ashes, until I have attained unsurpassed, complete, perfect enlightenment, I shall never leave this place for the rest of my life.’ O Demon King Papiyan, we should now observe in turn whose vow possesses greater steadfastness and courageous power, and who can first fulfill his vow: I, or you and your host of demons.

If the power of my roots of goodness, merit, and karma is stronger, then my vow shall be fulfilled without falsehood.”

The Bodhisattva then spoke this verse to Mara Papiyan:

Long ago, you gave at a single unrestricted assembly;
Thus have you now gained such great power and authority.
For immeasurable kotis of asamkhya kalpas,
I have given everything for the sake of living beings.

Mara Papiyan then addressed the Bodhisattva in verse:

Long ago, I made offerings at an unrestricted assembly;
You know that my claim is not false.
But as for your giving throughout many kalpas,
Who would believe these words by which you seek to defeat me?

When the Demon King spoke this verse, the Bodhisattva was neither frightened nor timid. He remained focused and undistracted. With a gentle mind, he relinquished all fear.

The hairs upon his entire body were soft, and his gaze was calm and measured. He extended his right hand, whose bright red fingernails resembled leaves of red copper and which was adorned with all the marks produced by the merit and roots of goodness accumulated throughout immeasurable thousands of kalpas. He passed his hand over his head and then over his heel.

Having touched his heel, he raised his head like a naga king preparing to look forth, filled with loving-kindness and compassion. Raising his head, he surveyed the entire host of demons. Having surveyed them, he pointed to the earth with his right hand, endowed with thousands and myriads of merits, and spoke this verse:

This earth gives birth to all things;
It makes no distinctions but is always impartial.
May it bear witness that my words are never false;
I ask only that it now speak the truth.

When the Bodhisattva pointed his hand toward the earth and spoke this verse, the Earth Deity responsible for that place appeared adorned with every kind of jewel: a supremely beautiful celestial crown, earrings, bracelets, bangles, rings, and jeweled necklaces adorning the body. Holding in both hands a seven-jeweled vase filled with fragrant flowers, the deity approached the seated Bodhisattva. At a distance neither near nor far from him, the deity suddenly emerged from beneath the earth, revealing the upper half of the body. Bowing respectfully, the deity addressed the Bodhisattva:

“O Great Man, I shall bear witness to your words. I know that throughout thousands of myriads of kotis of kalpas in past lives, you established unrestricted assemblies and practiced giving.”

When the Earth Deity spoke these words, the entire earth, extending throughout the trichiliocosm, quaked in six ways and produced a tremendous sound, like the pealing of a bronze bell in the land of Magadha resounding everywhere, complete with the eighteen kinds described previously.

At that moment, Mara Papiyan and the entire assembled demon army suddenly scattered and retreated. Their power was broken, and everyone rushed away in flight. The battlefield dissolved.

They became terrified of their own accord; their minds were uneasy, and they fled toward the east, west, south, and north. At that very moment, some white elephants fell headlong, some horses lay stretched upon the ground, and some chariots broke and lay scattered crosswise and lengthwise in utter disorder. Some troops fainted and lay motionless.

Weapons—crossbows, spears, bows, arrows, long knives, snares, great axes, and machetes—fell from the demons’ hands to the ground. Some sturdy armor spontaneously broke apart and fell from their bodies as they all vied with one another to flee in the four directions.

Some lay motionless with their faces pressed to the ground. Others fell upon their backs and writhed left and right like corpses. Some fled into the mountains; some crawled into caves; some climbed trees; and some hid in dense forests. Others changed their minds, took refuge in the Bodhisattva, and begged, “Please help me!” Those who took refuge in the Bodhisattva did not lose their original minds.

When Mara Papiyan heard the great earth’s sound, his heart was filled with terror. He fell headlong to the ground, fainting and losing consciousness. Then cries were heard again from the sky:

“Strike Papiyan! Seize Papiyan! Bind Papiyan! Split Papiyan apart! Kill Papiyan! Cut Papiyan to pieces! Slay all who perform dark deeds; do not let Papiyan escape!”