摩訶般若波羅蜜恭敬菩薩品第二十一
[0573b01] 佛告阿難：「若菩薩不離般若波羅蜜行，爾時惡魔憂惱如箭入心，放大雨雹，雷電霹靂，欲令菩薩驚怖毛竪，其心退沒，於阿耨多羅三藐三菩提，乃至一念錯亂。阿難！惡魔不必普欲惱亂一切菩薩。」
The Buddha told Ānanda: "If a bodhisattva does not depart from the practice of prajñāpāramitā, at that time Māra becomes distressed as if an arrow has pierced his heart. He releases great hailstorms, thunder, and lightning, wishing to make the bodhisattva frightened with hair standing on end, their heart sinking and retreating, even causing a moment of confusion regarding anuttara-samyak-sambodhi. Ānanda! Māra does not necessarily wish to disturb all bodhisattvas."
[0573b05] 「世尊！何等菩薩為惡魔所亂？」
"World-Honored One! What kind of bodhisattvas are disturbed by Māra?"
[0573b06] 「阿難！有菩薩先世聞說深般若波羅蜜，不能信受。如是之人，惡魔惱亂而得其便。
"Ānanda! There are bodhisattvas who in previous lives heard the profound prajñāpāramitā explained but were unable to believe and accept it. Such people are easily disturbed and taken advantage of by Māra."
[0573b07] 「復次，阿難！若菩薩聞深般若波羅蜜時，心生疑惑，有是深般若波羅蜜耶？無耶？阿難！如是菩薩亦為惡魔之所得便。
"Furthermore, Ānanda! If a bodhisattva hears the profound prajñāpāramitā and doubts arise in their mind, thinking 'Does this profound prajñāpāramitā exist or not?' Ānanda! Such a bodhisattva is also easily taken advantage of by Māra."
[0573b10] 「復次，阿難！有菩薩離善知識，為惡知識所得，是人不聞深般若波羅蜜中義。以不聞故，不知不見，云何應行般若波羅蜜？云何應修般若波羅蜜？阿難！是人亦為惡魔得便。
"Furthermore, Ānanda! There are bodhisattvas who are separated from good spiritual friends and fall under the influence of evil spiritual friends. Such people do not hear the meaning within the profound prajñāpāramitā. Because they do not hear it, they do not know and do not see how they should practice prajñāpāramitā or how they should cultivate prajñāpāramitā. Ānanda! These people are also easily taken advantage of by Māra."
[0573b14] 「復次，阿難！若菩薩受持邪法，是人亦為惡魔得便。惡魔作是念：『是人助我，亦令餘人助我，亦能滿我所願。』阿難！是人亦為惡魔得便。
"Furthermore, Ānanda! If a bodhisattva accepts and upholds false dharmas, such a person is also easily taken advantage of by Māra. Māra thinks: 'This person helps me, and also causes others to help me, and can fulfill my wishes.' Ānanda! Such a person is also easily taken advantage of by Māra."
[0573b17] 「復次，阿難！菩薩云何為惡魔得便？若菩薩聞深般若波羅蜜，語餘菩薩言：『是般若波羅蜜甚深，我等猶尚不能得底，汝等何用聞為！』是人亦為惡魔得便。阿難！若菩薩輕餘菩薩言：『我是遠離行者，汝等無此功德。』爾時惡魔甚大歡喜踊躍。阿難！若有眾菩薩為惡魔稱其名字，得是名字故，輕餘清淨善心菩薩，是等無有阿毘跋致菩薩功德相貌，而假託阿毘跋致功德，增長煩惱，自高其身，而下他人，作是言：『我有所功德，汝無是事。』爾時惡魔即大歡喜，作是念：『我之宮殿，則為不空，增益地獄、餓鬼、畜生。』惡魔加其神力故，是人所語，人皆信受。信受已，隨所見學，隨所說行。隨所見學，隨所說行已，亦復增益煩惱。如是人等，以顛倒心故，所起身口意業果報皆苦，以是因緣故，增益地獄、餓鬼、畜生。阿難！惡魔見是利益，亦大歡喜。阿難！若求佛道者，與聲聞人共諍。惡魔復作是念：『是人雖遠離薩婆若而不大遠。』阿難！若菩薩共菩薩諍，惡魔即大歡喜，作是念：『是人兩離薩婆若遠。』阿難！若不得受記菩薩，瞋恨受記者，而共諍競，惡口罵詈，若愛惜薩婆若，隨其起念，一念却一劫，爾乃還得發大莊嚴。」
"Furthermore, Ānanda! How do bodhisattvas become vulnerable to Māra? If a bodhisattva hears the profound prajñāpāramitā and tells other bodhisattvas: 'This prajñāpāramitā is extremely deep. Even we cannot fathom it, so what use is it for you to hear it!' Such a person is also easily taken advantage of by Māra. Ānanda! If a bodhisattva looks down on other bodhisattvas, saying: 'I am one who practices in seclusion, you do not have this merit.' At that time, Māra becomes extremely joyful and exultant.
Ānanda! If there are bodhisattvas whose names are praised by Māra, and because of receiving these names, they look down on other pure-hearted bodhisattvas, these people do not have the characteristics and merits of an avaivartika bodhisattva, yet they falsely claim the merits of an avaivartika, increasing their afflictions, elevating themselves while putting others down, saying: 'I have these merits, you do not.' At that time, Māra becomes greatly joyful, thinking: 'My palace will not be empty, it will increase with beings from hell, hungry ghosts, and animals.'
Because Māra adds his supernatural power, what these people say is believed by others. After believing, people learn and practice according to what they see and hear. After learning and practicing in this way, their afflictions also increase. Such people, because of their deluded minds, create karma through body, speech, and mind that results in suffering, and for this reason, they increase the beings in hell, hungry ghosts, and animals. Ānanda! Seeing this benefit, Māra becomes very joyful.
Ānanda! If those seeking the Buddha's path argue with śrāvakas, Māra again thinks: 'Although this person is far from sarvajñā (all-knowing wisdom), they are not very far.' Ānanda! If bodhisattvas argue with other bodhisattvas, Māra becomes greatly joyful, thinking: 'Both of these people are far from sarvajñā.'
Ānanda! If bodhisattvas who have not received the prediction become angry and resentful towards those who have received the prediction, and they argue, compete, and verbally abuse each other, if they cherish sarvajñā, for each thought that arises, they are set back one kalpa before they can again arouse the great adornment (of bodhisattvahood)."
[0573c11] 阿難白佛言：「世尊！如是罪者，可得悔不？要當畢其隨念劫數，爾乃還得發大莊嚴。」佛言：「有出。我說菩薩、聲聞皆有出罪法。不說無出。阿難！若菩薩共菩薩諍，惡口罵詈，不相悔謝，結恨在心。我不說此人有出罪法。是人若愛惜薩婆若，畢其隨念劫數，亦復還得發大莊嚴。阿難！若菩薩共菩薩諍，惡口罵詈，即相悔謝，後不復作。作是念：『我應謙下一切眾生。我若瞋諍，加報於人，則為大失。我應當為一切眾生，而作橋梁。我尚不應輕汝他人，何況加報！應如聾瘂，不應自壞深心。我得阿耨多羅三藐三菩提時，當度是等。云何加忿，自起瞋礙。』阿難！求菩薩道者，於聲聞人，乃至不應生於瞋礙。」
Ānanda said to the Buddha: "World-Honored One! Can such offenders repent? Must they complete the number of kalpas according to their thoughts before they can again arouse the great adornment?"
The Buddha said: "There is a way out. I teach that both bodhisattvas and śrāvakas have methods to expiate their offenses. I do not say there is no way out. Ānanda! If bodhisattvas argue with each other, use abusive language, and do not repent or apologize, harboring resentment in their hearts, I do not say such people have a method to expiate their offenses. If such a person cherishes sarvajñā, they must complete the number of kalpas according to their thoughts before they can again arouse the great adornment.
Ānanda! If bodhisattvas argue with each other and use abusive language, but immediately repent and apologize, and do not do it again, thinking: 'I should be humble towards all sentient beings. If I become angry and retaliate against others, it would be a great loss. I should be a bridge for all sentient beings. I should not even look down on others, let alone retaliate! I should be like someone deaf and mute, not destroying my own profound mind. When I attain anuttara-samyak-sambodhi, I should liberate such beings. How can I add anger and create obstacles of hatred?' Ānanda! Those who seek the bodhisattva path should not give rise to anger or hatred even towards śrāvakas."
[0573c24] 阿難白佛言：「世尊！菩薩與菩薩共住，其法云何？」佛言：「相視當如佛想，是我大師，同載一乘，共一道行。如彼所學，我亦應學。彼若雜行，非我所學。若彼清淨學，應薩婆若念，我亦應學。菩薩若如是學，是名同學。」
Ānanda said to the Buddha: "World-Honored One! How should bodhisattvas dwell together with other bodhisattvas?"
The Buddha said: "They should view each other as they would view the Buddha, thinking 'This is my great teacher. We are riding in the same vehicle, practicing the same path.' Whatever the other learns, I should also learn. If they practice mixed practices, those are not for me to learn. If they practice pure learning in accordance with the mindfulness of sarvajñā (all-knowing wisdom), I should also learn that. When bodhisattvas learn in this way, it is called learning together."
[0574a04] 爾時須菩提白佛言：「世尊！若菩薩為盡學，則學薩婆若；為無生學，為離學，為滅學，則學薩婆若。」
At that time, Subhuti said to the Buddha: "World-Honored One! If a bodhisattva learns for the sake of exhaustion, they learn sarvajñā; if they learn for non-arising, for separation, for cessation, they learn sarvajñā."
[0574a06] 佛告須菩提：「如汝所說，菩薩為盡學，則學薩婆若；為無生學，為離學，為滅學，則學薩婆若者。須菩提！於意云何？如來以如，得名如來。是如非盡非離非滅耶？」「如是，世尊！」
The Buddha told Subhuti: "As you said, when a bodhisattva learns for the sake of exhaustion, they learn sarvajñā; when they learn for non-arising, for separation, for cessation, they learn sarvajñā. Subhuti! What do you think? The Tathagata is named Tathagata because of suchness. Is this suchness neither exhausted, nor separated, nor ceased?"
"It is so, World-Honored One!"
[0574a10] 「須菩提！如是學者，名為學薩婆若。學薩婆若，為學般若波羅蜜，學佛地十力、四無所畏、十八不共法。須菩提！菩薩如是學者，則到諸學彼岸。如是學者，魔若魔民不能降伏。如是學者，疾得阿毘跋致。如是學者，疾坐道場。如是學者，學自行處。如是學者，學救護法。如是學者，學大慈大悲。如是學者，學三轉十二相法輪。如是學者，學度眾生。如是學者，學不斷佛種。如是學者，學開甘露門。須菩提！凡夫下劣，不能如是學。欲調御一切眾生者，能如是學。須菩提！菩薩如是學者，不墮地獄、畜生、餓鬼，不生邊地。如是學者，不生旃陀羅家，不生竹草作家，不生除糞人家，不生諸餘貧賤之家。須菩提！菩薩如是學者，不盲不瞎，不睞眼，不痤短，不聾啞，不頑鈍，不形殘，身根具足。須菩提！菩薩如是學者，不奪他命，不盜他物，不邪婬，不妄語，不兩舌，不惡口，不無益語，不貪嫉，不瞋惱，不邪見，不邪命活，不畜邪見眷屬，不畜破戒眷屬。須菩提！菩薩如是學者，不生長壽天。何以故？菩薩成就方便故。何等為方便？所謂從般若波羅蜜起，雖能入禪，而不隨禪生。須菩提！菩薩如是學者，得佛清淨力，清淨無畏。」
"Subhuti! One who learns in this way is said to be learning sarvajñā (all-knowing wisdom). Learning sarvajñā is learning prajñāpāramitā, learning the Buddha's ten powers, four fearlessnesses, and eighteen unique qualities. Subhuti! A bodhisattva who learns in this way reaches the other shore of all learning. One who learns in this way cannot be subdued by Māra or Māra's followers. One who learns in this way quickly attains the stage of non-retrogression. One who learns in this way quickly sits at the site of enlightenment. One who learns in this way learns the place of self-practice. One who learns in this way learns to protect the Dharma. One who learns in this way learns great loving-kindness and great compassion. One who learns in this way learns to turn the Dharma wheel with its three revolutions and twelve aspects. One who learns in this way learns to liberate sentient beings. One who learns in this way learns not to cut off the Buddha's lineage. One who learns in this way learns to open the door of the nectar of immortality.
Subhuti! Ordinary inferior people cannot learn in this way. Those who wish to tame all sentient beings can learn in this way. Subhuti! A bodhisattva who learns in this way does not fall into the hells, animal realm, or realm of hungry ghosts, and is not born in border regions. One who learns in this way is not born into a caṇḍāla family, not born into a family of bamboo-workers or grass-workers, not born into a family of garbage collectors, not born into any other poor and lowly families. Subhuti! A bodhisattva who learns in this way is not blind, not one-eyed, not cross-eyed, not dwarfed, not deaf or mute, not dull-witted, not physically deformed, but has complete faculties.
Subhuti! A bodhisattva who learns in this way does not take life, does not steal, does not engage in sexual misconduct, does not lie, does not engage in divisive speech, does not use harsh speech, does not engage in idle chatter, is not greedy or jealous, is not angry or hateful, does not hold wrong views, does not live by wrong livelihood, does not keep company with those of wrong views, does not keep company with those who break precepts. Subhuti! A bodhisattva who learns in this way is not born in the long-life heavens. Why? Because the bodhisattva has accomplished skillful means. What are these skillful means? They arise from prajñāpāramitā. Although able to enter meditation, they are not reborn according to meditation. Subhuti! A bodhisattva who learns in this way attains the Buddha's pure power and pure fearlessness."
[0574b03] 「世尊！若一切法，本淨相者，菩薩復得何等清淨法？」佛言：「如是，如是！須菩提！一切法本清淨相，菩薩於是本淨相法中，行般若波羅蜜，不驚不怖，不沒不退，是名清淨般若波羅蜜。須菩提！凡夫不知不見一切法本清淨相，是故菩薩發勤精進，於是中學，得清淨諸力，諸無畏。須菩提！菩薩如是學者，悉能通達一切眾生心、心所行。須菩提！譬如少所地，出閻浮檀金，眾生聚中，亦少能如是學般若波羅蜜。譬如眾生，少有能起轉輪王業，多有能起諸小王業。如是，須菩提！少有眾生能行般若波羅蜜道，多有發聲聞、辟支佛乘。須菩提！少有眾生能學阿耨多羅三藐三菩提心者。於學阿耨多羅三藐三菩提中，少能如說行者。於如說行中，少能隨學般若波羅蜜者。於隨學中，少能得阿毘跋致者。是故，須菩提！菩薩欲在少中之少，當學般若波羅蜜，修習般若波羅蜜。」
"World-Honored One! If all dharmas originally have the characteristic of purity, what pure dharmas do bodhisattvas attain?"
The Buddha said: "Thus it is, thus it is! Subhuti! All dharmas originally have the characteristic of purity. When bodhisattvas practice prajñāpāramitā within these originally pure dharmas, they are not frightened, not terrified, do not sink, and do not retreat. This is called pure prajñāpāramitā. Subhuti! Ordinary people do not know and do not see the original pure characteristic of all dharmas. Therefore, bodhisattvas diligently exert themselves to study this and attain pure powers and fearlessnesses.
Subhuti! Bodhisattvas who study in this way can fully comprehend the minds and mental activities of all sentient beings. Subhuti! Just as little ground produces Jambu River gold, among the multitude of beings, few can study prajñāpāramitā in this way. It is like how few beings can perform the deeds of a wheel-turning king, while many can perform the deeds of small kings. Similarly, Subhuti, few beings can practice the path of prajñāpāramitā, while many give rise to the vehicles of śrāvakas and pratyekabuddhas.
Subhuti! Few beings can learn the mind of anuttara-samyak-sambodhi. Among those learning anuttara-samyak-sambodhi, few can practice as taught. Among those practicing as taught, few can study prajñāpāramitā accordingly. Among those studying accordingly, few can attain the stage of non-retrogression. Therefore, Subhuti! If bodhisattvas wish to be among the few of the few, they should learn prajñāpāramitā and cultivate prajñāpāramitā."