魔事品第十一
爾時須菩提白佛言：「世尊！已說善男子、善女人功德，云何起留難？」
At that time, Subhūti said to the Buddha: "World-Honored One! You have already spoken of the merits of good men and good women. How do hindrances arise?"
「須菩提！若說法者，不即樂說。菩薩當知，是為魔事。復次，須菩提！說法者，樂說不止。菩薩當知，是為魔事。須菩提！說法者，說不究竟。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，傲慢自大。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，互相嗤笑。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，互相輕蔑。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，其心散亂。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，心不專一。菩薩當知，是為魔事。須菩提！行者作是念：『我於般若波羅蜜，不得氣味。』從座而去。菩薩當知，是為魔事。須菩提！行者作是念：『我於般若波羅蜜中，無有受記。』心不清淨，從座而去。菩薩當知，是為魔事。須菩提！行者作是念：『般若波羅蜜中，不說我名。』心不清淨。菩薩當知，是為魔事。須菩提！行者作是念：『般若波羅蜜中，不說我生處，若城邑聚落。』以是因緣，不樂聞說般若波羅蜜，便棄捨去，隨所起念，輒却若干劫數，乃復還得修菩薩道。菩薩當知，是為魔事。
Subhūti! If a Dharma teacher does not take pleasure in teaching, bodhisattvas should know this is an act of Māra. Furthermore, Subhūti! If a Dharma teacher takes endless pleasure in teaching, bodhisattvas should know this is an act of Māra. Subhūti! If a Dharma teacher's teachings are not ultimate, bodhisattvas should know this is an act of Māra.
Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if one becomes arrogant and conceited, bodhisattvas should know this is an act of Māra. Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if people ridicule each other, bodhisattvas should know this is an act of Māra. Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if people despise each other, bodhisattvas should know this is an act of Māra
Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if one's mind is scattered, bodhisattvas should know this is an act of Māra. Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if one's mind is not focused, bodhisattvas should know this is an act of Māra.
Subhūti! If a practitioner thinks, "I do not find any flavor in the Prajñāpāramitā," and leaves their seat, bodhisattvas should know this is an act of Māra. Subhūti! If a practitioner thinks, "I have not received a prediction of enlightenment in the Prajñāpāramitā," and with an impure mind leaves their seat, bodhisattvas should know this is an act of Māra.
Subhūti! If a practitioner thinks, "My name is not mentioned in the Prajñāpāramitā," and their mind becomes impure, bodhisattvas should know this is an act of Māra. Subhūti! If a practitioner thinks, "The Prajñāpāramitā does not mention my birthplace, city, or village," and for this reason does not take pleasure in hearing the Prajñāpāramitā explained, abandons it, and follows whatever thoughts arise, retreating for countless eons before returning to cultivate the bodhisattva path, bodhisattvas should know this is an act of Māra.
「復次，須菩提！諸經不能至薩婆若者，菩薩捨般若波羅蜜而讀誦之，是菩薩則為捨本而取枝葉。何以故？是菩薩因般若波羅蜜，能成就世間、出世間法，學般若波羅蜜，能學世間、出世間法，若捨般若波羅蜜，菩薩當知，是為魔事。須菩提！譬如有狗，捨主所與食分，反從作務者索。如是，須菩提！當來世或有菩薩，捨深般若波羅蜜，反取餘聲聞、辟支佛經。菩薩當知，是為魔事。
Furthermore, Subhūti! If a bodhisattva abandons the Prajñāpāramitā and instead recites and studies other sutras that cannot lead to sarvajña, that bodhisattva is abandoning the root and grasping at branches and leaves. Why? Because it is through the Prajñāpāramitā that a bodhisattva can accomplish both worldly and transcendent dharmas. By studying the Prajñāpāramitā, one can study both worldly and transcendent dharmas. If one abandons the Prajñāpāramitā, bodhisattvas should know this is an act of Māra.
Subhūti! It is like a dog that abandons the food given by its master and instead begs from the servants. Similarly, Subhūti! In the future, there may be bodhisattvas who abandon the profound Prajñāpāramitā and instead take up the sutras of the śrāvakas and pratyekabuddhas. Bodhisattvas should know this is an act of Māra.
「須菩提！譬如人得象不觀，反尋其跡。於意云何，是人為智不？」「不也，世尊！」「須菩提！菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經求薩婆若。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a person who sees an elephant but does not observe it, and instead searches for its footprints. What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they discard it and instead seek sarvajña in the sutras of the śrāvakas and pratyekabuddhas. What do you think, are such people wise?"
"No, World-Honored One!"
"Bodhisattvas should know that this is an act of Māra."
「須菩提！譬如人欲見大海。見已，反求牛跡水，作是言：『大海水能多是耶？』於意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反讀誦聲聞、辟支佛經。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a person who wishes to see the great ocean. Having seen it, they instead seek water from a cow's footprint, saying: "Could the water of the great ocean be as much as this?" What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Future bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they discard it and instead recite and study the sutras of the śrāvakas and pratyekabuddhas. What do you think, are such people wise?"
"No, World-Honored One! Bodhisattvas should know that this is an act of Māra."
「須菩提！譬如工匠，欲造如帝釋勝殿，而反揆度日月宮殿。於意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a craftsman who wishes to build a palace like that of Indra, but instead measures the palaces of the sun and moon. What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Future bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they discard it and instead seek sarvajña in the sutras of the śrāvakas and pratyekabuddhas. What do you think, are such people wise?"
"No, World-Honored One! Bodhisattvas should know that this is an act of Māra."
「須菩提！譬如人欲見轉輪王，見已不知，作是念：『轉輪王形貌威德云何？』見諸小王，取其形貌，作是言：『轉輪王形貌威德如是相耶？』於意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a person who wishes to see a wheel-turning king, but after seeing him does not recognize him and thinks: "What is the appearance and majesty of a wheel-turning king like?" Then, seeing lesser kings, he takes their appearance as a reference and says: "Is the appearance and majesty of a wheel-turning king like this?" What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Future bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they discard it and instead seek sarvajña in the sutras of the śrāvakas and pratyekabuddhas. What do you think, are such people wise?"
"No, World-Honored One! Bodhisattvas should know that this is an act of Māra."
「須菩提！譬如飢人，捨百味食，反食六十日飯。於意云何，是人為智不？」「不也，世尊！」「須菩提！菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a hungry person who abandons a hundred-flavored meal and instead eats sixty-day-old rice. What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they discard it and instead seek sarvajña in the sutras of the śrāvakas and pratyekabuddhas. What do you think, are such people wise?"
"No, World-Honored One! Bodhisattvas should know that this is an act of Māra."
「須菩提！譬如人得無價寶珠而比水精。於意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜，而比聲聞、辟支佛經於中求薩婆若。於意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
Subhūti! It is like a person who obtains a priceless jewel but compares it to crystal. What do you think, is this person wise?
"No, World-Honored One!"
"Subhūti! Future bodhisattvas are also like this. Having obtained the profound Prajñāpāramitā, they compare it to the sutras of the śrāvakas and pratyekabuddhas and seek sarvajña in them. What do you think, are such people wise?"
"No, World-Honored One! Bodhisattvas should know that this is an act of Māra."
「復次，須菩提！書讀誦說般若波羅蜜時，若多說餘事，妨廢般若波羅蜜。菩薩當知，是為魔事。」
Furthermore, Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if one speaks excessively about other matters, hindering the Prajñāpāramitā, bodhisattvas should know this is an act of Māra.
須菩提白佛言：「世尊！般若波羅蜜可得書讀誦說耶？」「不也，須菩提！若善男子、善女人，書寫文字而作是念：『我書般若波羅蜜。』即是魔事。須菩提！爾時應教是善男子、善女人，汝等勿謂但以書寫文字便作是念言：『我書般若波羅蜜。』諸善男子以是文字，示般若波羅蜜義，是故汝等勿著文字。若著文字，菩薩當知是為魔事。若不貪著，即捨魔事。
Subhūti asked the Buddha: "World-Honored One! Can the Prajñāpāramitā be written, read, recited, and explained?"
"No, Subhūti! If good men or good women write characters while thinking, 'I am writing the Prajñāpāramitā,' this is an act of Māra. Subhūti! At that time, these good men and good women should be taught: 'Do not think that merely by writing characters you are writing the Prajñāpāramitā.' Good men use these characters to demonstrate the meaning of Prajñāpāramitā, therefore you should not be attached to the characters. If one is attached to the characters, bodhisattvas should know this is an act of Māra. If one is not attached, then one abandons the act of Māra."
「復次，須菩提！書讀誦說般若波羅蜜時，憶念諸方國土、城邑聚落、國王怨賊、戰鬪之事，憶念父母兄弟姊妹。惡魔令生如是等念，妨廢般若波羅蜜。菩薩皆應覺之。須菩提！如是當知，亦是魔事。
Furthermore, Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if one recalls various lands, cities, villages, kings, enemies, battles, or remembers parents, brothers, and sisters, these thoughts are caused by evil Māra to hinder the Prajñāpāramitā. Bodhisattvas should be aware of this. Subhūti! You should know that this is also an act of Māra.
「復次，須菩提！書讀誦說般若波羅蜜時，供養事起，衣服、飲食、臥具、醫藥資生之物，妨廢般若波羅蜜。菩薩皆應覺之。須菩提！如是當知，亦為魔事。
Furthermore, Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if matters of offerings arise, such as clothing, food, bedding, medicine, and necessities of life, hindering the Prajñāpāramitā, bodhisattvas should be aware of this. Subhūti! You should know that this is also an act of Māra.
「復次，須菩提！惡魔作因緣，令菩薩得諸深經。有方便菩薩於此深經，不生貪著；無方便菩薩，捨般若波羅蜜，取是深經。須菩提！我於般若波羅蜜中，廣說方便，應於中求，而反於餘深經聲聞、辟支佛法中求索方便。於意云何，是人為智不？」「不也，世尊！」
Furthermore, Subhūti! Evil Māra creates conditions to make bodhisattvas obtain various profound sutras. Skillful bodhisattvas do not become attached to these profound sutras; unskillful bodhisattvas abandon the Prajñāpāramitā and take up these profound sutras. Subhūti! I have extensively explained skillful means in the Prajñāpāramitā, and one should seek them there, but instead, they seek skillful means in other profound sutras of the śrāvakas and pratyekabuddhas. What do you think, is such a person wise?
"No, World-Honored One!"
「須菩提！如是當知亦為魔事。復次，須菩提！聽法者欲聞般若波羅蜜；說法者疲懈不樂為說。須菩提！如是不和合，亦為魔事。
Subhūti! You should know that this is also an act of Māra. Furthermore, Subhūti! If the listener wishes to hear the Prajñāpāramitā, but the teacher is tired and unwilling to explain it, Subhūti! Such disharmony is also an act of Māra.
「復次，須菩提！說法者身不疲極，樂說般若波羅蜜；聽法者欲至餘國，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
Furthermore, Subhūti! If the Dharma teacher is not physically exhausted and enjoys explaining the Prajñāpāramitā, but the listener wishes to go to another country, they cannot write, read, recite, or explain the Prajñāpāramitā. Such disharmony is also an act of Māra.
「復次，須菩提！聽法者有念力智力，樂欲聽受讀誦般若波羅蜜；說法者欲至餘國，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
Furthermore, Subhūti! If the listener has the power of mindfulness and wisdom, and desires to hear, receive, read, and recite the Prajñāpāramitā, but the Dharma teacher wishes to go to another country, they cannot write, read, recite, or explain the Prajñāpāramitā. Such disharmony is also an act of Māra.
「復次，須菩提！說法者貴於財物衣服飲食；聽法者惜不與之，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
Furthermore, Subhūti! If the Dharma teacher values material possessions, clothing, and food, but the listener is reluctant to provide these and does not give them, they cannot write, read, recite, or explain the Prajñāpāramitā. Such disharmony is also an act of Māra.
「復次，須菩提！聽法者有信樂心，欲供養說法者，而說法者誦習不利；聽法者不樂聽受，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
Furthermore, Subhūti! If the listener has a heart full of faith and joy, and wishes to make offerings to the Dharma teacher, but the Dharma teacher's recitation and practice are not proficient; the listener then loses interest in listening, and they cannot write, read, recite, or explain the Prajñāpāramitā. Such disharmony is also an act of Māra.
「復次，須菩提！說法者心樂為說；聽法者不樂聽受，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
Furthermore, Subhūti! If the Dharma teacher's heart delights in explaining, but the listener does not enjoy receiving it, they cannot write, read, recite, or explain the Prajñāpāramitā. Such disharmony is also an act of Māra.
「復次，須菩提！說法者身重疲極，睡眠所覆，不樂言說；聽法者樂欲聽受讀誦。如是不和合，亦為魔事。
Furthermore, Subhūti! If the Dharma teacher is physically exhausted, overcome by sleepiness, and does not wish to speak, but the listener desires to hear, receive, read, and recite, such disharmony is also an act of Māra.
「復次，須菩提！若書讀誦說般若波羅蜜時，有人來說三惡道苦：地獄中有如是苦，畜生、餓鬼中有如是苦。不如於是身盡苦取涅槃，何用更生受是諸苦！如是，須菩提！菩薩當知亦為魔事。
Furthermore, Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if someone comes and speaks of the sufferings of the three evil paths: the sufferings in hell, the sufferings of animals and hungry ghosts, saying, "It is better to end suffering and attain nirvana with this body. Why be reborn to experience these sufferings again?" Subhūti! Bodhisattvas should know that this is also an act of Māra.
「復次，須菩提！若書讀誦說般若波羅蜜時，若有人來讚歎天上快樂：欲界中有極妙五欲快樂，色界中有禪定快樂，無色界中有寂滅定樂。是三界樂，皆無常苦空，壞敗之相。汝於是身，可取須陀洹果、斯陀含果、阿那含果、阿羅漢果，不須更受後身。菩薩當知，亦為魔事。
Furthermore, Subhūti! When writing, reading, reciting, or explaining the Prajñāpāramitā, if someone comes praising the pleasures of the heavens, saying: "In the desire realm, there are extremely wonderful pleasures of the five desires; in the form realm, there are pleasures of meditation; in the formless realm, there are pleasures of cessation meditation. These pleasures of the three realms are all impermanent, suffering, empty, and subject to decay. With this body, you can attain the fruit of stream-entry, once-returner, non-returner, or arhatship, and need not take another body." Bodhisattvas should know that this is also an act of Māra.
「復次，須菩提！說法者愛樂徒眾，作是言：『若能隨我，當與般若波羅蜜；若不隨我，則不與汝。』以此因緣，多人隨從。時說法者，欲經嶮難危命之處，語諸人言：『善男子！汝等知不？何用隨我經此險難，善自籌量，無得後悔。』而作是言：『何故至此飢餓怨賊之中？』說法者以此細微因緣，捨離諸人。聽法者，作是念：『是捨離相，非與般若波羅蜜相，不得書讀誦說般若波羅蜜。』如是不和合。菩薩當知，亦為魔事。
Furthermore, Subhūti! If a Dharma teacher loves and delights in his followers, saying: "If you can follow me, I will give you the Prajñāpāramitā; if you do not follow me, I will not give it to you." For this reason, many people follow him. When the Dharma teacher wants to pass through dangerous places that threaten life, he says to the people: "Good men! Do you know? Why follow me through these dangers? Consider it carefully, do not regret it later." Then he says: "Why come to this place of hunger and enemies?" The Dharma teacher, using these subtle reasons, abandons the people. The listeners think: "This is a sign of abandonment, not in accordance with the Prajñāpāramitā. We cannot write, read, recite, or explain the Prajñāpāramitā." Such disharmony, Subhūti! Bodhisattvas should know this is also an act of Māra.
「復次，須菩提！說法者欲經惡獸虎狼師子怨賊毒害無水之處，說法者語諸人言：『汝等知不？我所至處，經過惡獸怨賊毒害無水之處，汝等豈能受如是苦？』說法者以此細微因緣，而捨離之。諸人不復隨從，作是念：『是捨離相，非與般若波羅蜜相。』即便退還。須菩提！如是諸難，菩薩當知亦為魔事。
Furthermore, Subhūti! If a Dharma teacher wishes to pass through places with dangerous beasts, tigers, wolves, lions, enemies, poisons, and without water, the Dharma teacher says to the people: "Do you know? The place I'm going passes through areas with dangerous beasts, enemies, poisons, and without water. How can you endure such suffering?" The Dharma teacher, using these subtle reasons, abandons them. The people no longer follow, thinking: "This is a sign of abandonment, not in accordance with the Prajñāpāramitā." They then retreat. Subhūti! Bodhisattvas should know that such difficulties are also acts of Māra.
「復次，須菩提！說法者重於檀越，以此因緣，常數往返。以是事故，語聽法者：『諸善男子！我有檀越，應往問訊。』諸人念言：『是為不與我般若波羅蜜相。』即時捨離，不得學習書讀誦說。如是不和合，菩薩當知亦為魔事。
Furthermore, Subhūti! If the Dharma teacher values patrons, and for this reason frequently goes back and forth, saying to the listeners: "Good men! I have patrons I should visit." The people think: "This is not in accordance with the Prajñāpāramitā." They immediately abandon [the teacher] and cannot learn, write, read, recite, or explain [the Prajñāpāramitā]. Such disharmony, Subhūti! Bodhisattvas should know this is also an act of Māra.
「復次，須菩提！惡魔勤作方便，欲令無人讀誦修習般若波羅蜜。」
Furthermore, Subhūti! Evil Māra diligently employs skillful means, desiring that no one reads, recites, or practices the Prajñāpāramitā.
須菩提白佛言：「世尊！惡魔云何勤作方便，令人不得讀誦修習般若波羅蜜？」
Subhūti asked the Buddha: "World-Honored One! How does evil Māra diligently employ skillful means to prevent people from reading, reciting, and practicing the Prajñāpāramitā?"
[0557b08] 「須菩提！惡魔詭誑諸人，作是言：『此非真般若波羅蜜。我所有經，是真般若波羅蜜。』須菩提！惡魔如是詭誑眾人，未受記者，當於般若波羅蜜中生疑。疑因緣故，不得讀誦修習般若波羅蜜。如是，須菩提！菩薩當知，亦為魔事。
Subhūti! Evil Māra deceives people, saying: "This is not the true Prajñāpāramitā. The sutras I have are the true Prajñāpāramitā." Subhūti! Evil Māra deceives the masses in this way, and those who have not received a prediction [of enlightenment] will doubt the Prajñāpāramitā. Because of this doubt, they cannot read, recite, or practice the Prajñāpāramitā. Thus, Subhūti! Bodhisattvas should know that this is also an act of Māra.
「復次，須菩提！復有魔事，若菩薩行般若波羅蜜，即證實際，取聲聞果。如是，須菩提！菩薩當知，亦為魔事。」
Furthermore, Subhūti! There is another act of Māra: if a bodhisattva practicing the Prajñāpāramitā immediately realizes the ultimate reality and attains the fruit of a śrāvaka. Thus, Subhūti! Bodhisattvas should know that this is also an act of Māra.