第四分無雜無異品第二十四
爾時，佛告阿難陀言：「若時菩薩摩訶薩思惟般若波羅蜜多，習學般若波羅蜜多，修行般若波羅蜜多。是時，三千大千世界一切惡魔皆生猶豫，咸作是念：『此菩薩摩訶薩為於中間證於實際，退墮聲聞或獨覺地；為趣無上正等菩提，能盡未來利樂一切？』
At that time, the Buddha said to Ānanda, “When bodhisattva‑mahāsattvas contemplate the Prajñā‑pāramitā, train in the Prajñā‑pāramitā, and practice the Prajñā‑pāramitā, then all the evil Māras throughout the three thousand great thousand world-system become hesitant, all thinking: ‘Will this bodhisattva‑mahāsattva in the meantime realize the true reality and fall back to the śrāvaka or pratyekabuddha level? Or will he set out toward unsurpassed perfect enlightenment and be able to benefit and bring happiness to all throughout the future?’
「復次，慶喜！若時菩薩摩訶薩安住般若波羅蜜多，是時惡魔生大憂苦，身心戰慄如中毒箭。
“Furthermore, Ānanda, when bodhisattva‑mahāsattvas abide in the Prajñā‑pāramitā, at that time the Māras experience great distress; their bodies and minds tremble as if pierced by a poisoned arrow.
「復次，慶喜！若時菩薩摩訶薩修行般若波羅蜜多，是時惡魔來到其所，化作種種可怖畏事，所謂刀劍、惡獸、毒蛇，猛火熾燃四方俱發，欲令菩薩身心驚懼，迷失無上正等覺心，於所修行心生退屈，乃至發起一念亂意，障礙無上正等菩提，是彼惡魔深心所願。」
“Furthermore, Ānanda, when bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā, the Māras come to where they are and conjure all manner of terrifying things—swords and blades, ferocious beasts, venomous snakes, and fierce fires blazing forth in all four directions—seeking to make the bodhisattvas fearful in body and mind, to cause them to lose the mind of unsurpassed perfect awakening, to become discouraged in their practice, even to arouse a single moment of distracted thought that would obstruct unsurpassed perfect enlightenment. This is the deep intention of those Māras.”
爾時，慶喜便白佛言：「為諸菩薩摩訶薩修行般若波羅蜜多時，皆為惡魔之所擾亂，為有擾亂不擾亂者？」
Then Ānanda said to the Buddha, “When bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā, are they all disturbed by Māras, or are some disturbed and some not?”
佛告慶喜：「非諸菩薩摩訶薩修行般若波羅蜜多時，皆為惡魔之所擾亂，然有擾亂不擾亂者。」
The Buddha told Ānanda, “It is not the case that all bodhisattva‑mahāsattvas are disturbed by Māras when they practice the Prajñā‑pāramitā; rather, there are those who are disturbed and those who are not.”
具壽慶喜復白佛言：「何等菩薩摩訶薩修行般若波羅蜜多時，為諸惡魔之所擾亂？何等菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂？」
The Venerable Ānanda again said to the Buddha, “Which bodhisattva‑mahāsattvas are disturbed by the Māras when they practice the Prajñā‑pāramitā, and which are not?”
佛告慶喜：「若菩薩摩訶薩先世聞說甚深般若波羅蜜多，無信解心、毀訾、誹謗，是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩先世聞說甚深般若波羅蜜多，有信解心、不起毀謗，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
The Buddha told Ānanda, “If, in former lives, a bodhisattva‑mahāsattva heard the profound Prajñā‑pāramitā and lacked a mind of faith and understanding, reviled it, and slandered it, then when such a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he will be disturbed by the Māras. But if, in former lives, a bodhisattva‑mahāsattva heard the profound Prajñā‑pāramitā and had a mind of faith and understanding, and did not give rise to slander, then when he practices the Prajñā‑pāramitā, he will not be disturbed by the Māras.
「復次，慶喜！若菩薩摩訶薩聞說如是甚深般若波羅蜜多，疑惑猶豫為有為無、為實不實？是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩聞說如是甚深般若波羅蜜多，其心都無疑惑猶豫、信定實有，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if upon hearing this profound Prajñā‑pāramitā a bodhisattva‑mahāsattva is doubtful and hesitant as to whether it is existent or non‑existent, true or not true, then when he practices the Prajñā‑pāramitā, he will be disturbed by the Māras. But if upon hearing this profound Prajñā‑pāramitā his mind is entirely without doubt or hesitation and his faith is firmly settled, then when he practices the Prajñā‑pāramitā, he will not be disturbed by the Māras.”
「復次，慶喜！若菩薩摩訶薩遠離善友，為諸惡友之所攝持，不聞般若波羅蜜多甚深義處，由不聞故不能解了，不解了故不能修習，不修習故不能請問：云何應修甚深般若波羅蜜多？云何應學甚深般若波羅蜜多？是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩親近善友，不為惡友之所攝持，得聞般若波羅蜜多甚深義處，由得聞故便能解了，由解了故即能修習，由修習故便能請問：云何應修甚深般若波羅蜜多？云何應學甚深般若波羅蜜多？是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva is apart from good spiritual friends and is held by bad friends, then not hearing the profound import of the Prajñā‑pāramitā, he cannot understand it; not understanding it, he cannot cultivate it; not cultivating it, he cannot even ask, ‘How should one cultivate the profound Prajñā‑pāramitā? How should one study the profound Prajñā‑pāramitā?’ At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. If, however, a bodhisattva‑mahāsattva draws near to good spiritual friends and is not held by bad friends, then hearing the profound import of the Prajñā‑pāramitā, he can thereby understand it; understanding it, he can cultivate it; cultivating it, he can then ask, ‘How should one cultivate the profound Prajñā‑pāramitā? How should one study the profound Prajñā‑pāramitā?’ At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is not disturbed by the Māras.
「復次，慶喜！若菩薩摩訶薩遠離般若波羅蜜多，攝受、讚歎非真妙法，是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩親近般若波羅蜜多，不攝、不讚非真妙法，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva turns away from the Prajñā‑pāramitā and embraces and praises spurious, inauthentic dharmas, then when he practices the Prajñā‑pāramitā he is disturbed by the Māras. But if a bodhisattva‑mahāsattva draws near to the Prajñā‑pāramitā and does not embrace or praise inauthentic dharmas, then when he practices the Prajñā‑pāramitā he is not disturbed by the Māras.
「復次，慶喜！若菩薩摩訶薩遠離般若波羅蜜多，於真妙法毀呰、誹謗。爾時，惡魔便作是念：『今此菩薩與我為伴，由彼毀謗真妙法故，便有無量初學大乘諸菩薩眾於真妙法亦生毀謗，由此因緣我願圓滿。雖有無量新學大乘諸菩薩眾與我為伴，然不能令我願滿足，今此菩薩與我為伴，令我所願一切滿足，故此菩薩是我真伴，我應攝受令增勢力。』是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩親近般若波羅蜜多，於真妙法讚歎信受，亦令無量新學大乘諸菩薩眾於真妙法讚歎信受，由此惡魔愁憂驚怖，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva turns away from the Prajñā‑pāramitā and reviles and slanders the true, wondrous Dharma, then the Māra immediately thinks, ‘This bodhisattva is my companion. Because he slanders the true, wondrous Dharma, countless newly training Mahāyāna bodhisattvas will also come to slander the true, wondrous Dharma. By this condition my wish is fulfilled. Although countless novice Mahāyāna bodhisattvas may be my companions, they cannot satisfy my desire; but this bodhisattva as my companion brings all my wishes to completion. Therefore he is truly my companion; I should take him up and increase his power.’ At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. But if a bodhisattva‑mahāsattva draws near to the Prajñā‑pāramitā and praises and accepts the true, wondrous Dharma, and likewise causes countless newly training Mahāyāna bodhisattvas to praise and accept the true, wondrous Dharma, then the Māra becomes anxious, sorrowful, and afraid; when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is not disturbed by the Māras.
「復次，慶喜！若菩薩摩訶薩聞說般若波羅蜜多甚深經時，作如是語：『如是般若波羅蜜多理趣甚深、難見、難覺，何用宣說、聽聞、受持、讀誦、思惟、精勤修學、書寫流布？此經典為我尚不能得其源底，況餘薄福淺智者哉！』時，有無量新學大乘諸菩薩等，聞其所說心皆驚怖，便退無上正等覺心，墮於聲聞或獨覺地。是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩聞說般若波羅蜜多甚深經時，作如是語：『如是般若波羅蜜多理趣甚深難見難覺，若不宣說、聽聞、受持、讀誦、思惟、精勤修學、書寫流布，能證無上正等菩提必無是處。』時，有無量新學大乘諸菩薩等，聞其所說歡喜踊躍，便於般若波羅蜜多常樂聽聞、受持、讀誦、令善通利、如理思惟、精進修行、為他演說、書寫流布，求趣無上正等菩提，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if, when hearing the profound scripture of the Prajñā‑pāramitā, a bodhisattva‑mahāsattva says, ‘Since the principle and purport of the Prajñā‑pāramitā are so profound, hard to see, and hard to know, what use is there in proclaiming, hearing, receiving and upholding, reading and reciting, contemplating, diligently cultivating, writing out and circulating it? I myself cannot reach its very source; how much less could others of meager merit and shallow wisdom!’—then countless newly training Mahāyāna bodhisattvas who hear these words all become frightened, they retreat from the resolve for unsurpassed perfect enlightenment, and fall into the śrāvaka or pratyekabuddha level. At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. But if, when hearing the profound scripture of the Prajñā‑pāramitā, a bodhisattva‑mahāsattva says, ‘Because the principle and purport of the Prajñā‑pāramitā are so profound, hard to see, and hard to know, if it is not proclaimed, heard, received and upheld, read and recited, contemplated, diligently cultivated, and written out and circulated, there could be no possibility of realizing unsurpassed perfect enlightenment’—then countless newly training Mahāyāna bodhisattvas, hearing these words, rejoice and exult, and come to delight constantly in hearing, receiving and upholding, reading and reciting the Prajñā‑pāramitā, mastering it well, contemplating it in accordance with right principle, diligently cultivating it, teaching it for others, and writing it out and circulating it, seeking to advance toward unsurpassed perfect enlightenment. At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is not disturbed by the Māras.”
「復次，慶喜！若菩薩摩訶薩恃己所有功德善根，輕餘菩薩摩訶薩眾，謂作是言：『我能安住真遠離行，汝等皆無。我能修習真遠離行，汝等不能。』爾時，惡魔歡喜踊躍言：『此菩薩是吾伴侶，流轉生死未有出期。所以者何？是諸菩薩恃己所有功德善根，輕餘菩薩摩訶薩眾，便遠無上正等菩提，不能精勤空我境界。』是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩不恃己有功德善根，輕餘菩薩摩訶薩眾，雖常精進修諸善法，而不執著諸善法相，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva relies on his own merits and wholesome roots and looks down on other bodhisattva‑mahāsattvas, saying, ‘I alone can abide in the true practice of dispassion and detachment; you all cannot. I alone can cultivate the true practice of dispassion and detachment; you cannot,’ then Māra rejoices and exults, saying, ‘This bodhisattva is my companion, with no end in sight to his revolving in birth and death. Why? Because such bodhisattvas, relying on their own merits and wholesome roots and disparaging the other bodhisattva‑mahāsattvas, become far removed from unsurpassed perfect enlightenment and cannot diligently cultivate the domain of emptiness and selflessness.’ When such a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. But if a bodhisattva‑mahāsattva does not rely on his own merits and wholesome roots and does not belittle other bodhisattva‑mahāsattvas, then even while constantly and vigorously cultivating all good dharmas, he does not cling to the marks of those good dharmas; when he practices the Prajñā‑pāramitā, he is not disturbed by the Māras.
「復次，慶喜！若菩薩摩訶薩自恃名姓及所修習杜多功德，輕蔑諸餘修勝善法諸菩薩眾，常自讚歎、毀呰他人，實無不退轉菩薩摩訶薩諸行、狀、相而謂實有，起諸煩惱言：『汝等無菩薩名姓，唯我獨有。』由增上慢輕餘菩薩。爾時，惡魔便大歡喜，作如是念：『今此菩薩令我國土宮殿不空，增益地獄、傍生、鬼界。』是時，惡魔助其神力，令轉增益威勢辯才，由此多人信受其語，因斯勸發同彼惡見，同惡見已隨彼邪學，隨邪學已煩惱熾盛，心顛倒故，諸所發起身、語、意業皆能感得不可愛樂衰損苦果。由此因緣，增長地獄、傍生、鬼界，令魔宮殿國土充滿，由此惡魔歡喜踊躍，諸有所作隨意自在，是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩不恃己有虛妄姓名及所修習杜多功德，輕蔑諸餘修勝善法諸菩薩眾，於諸功德離增上慢，常不自讚亦不毀他，能善覺知諸惡魔事，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva relies on his name and lineage and on the merits of ascetic practices (dhūta), belittling other bodhisattvas who cultivate superior virtues, always praising himself and reviling others, and claims to truly possess the conducts, traits, and signs of non‑retrogressing bodhisattva‑mahāsattvas when in fact he does not, and, stirred by afflictions, says, ‘You have no bodhisattva name or lineage; only I alone have it,’ thereby exalting himself and disparaging other bodhisattvas—then Māra greatly rejoices, thinking, ‘This bodhisattva keeps my realms and palaces from being empty and increases the hell, animal, and ghost destinies.’ At such a time Māra lends him his demonic power, further augmenting his influence and eloquence. Because of this, many accept his words and are thereby urged to adopt the same wrong views. Sharing those wrong views, they follow a deviant training; following deviant training, their afflictions blaze up, and because their minds are inverted, the bodily, verbal, and mental actions they initiate bring about undesirable, painful results of decline and loss. For this reason, the hell, animal, and ghost destinies grow, and Māra’s palaces and realms fill up; Māra thus rejoices and exults, and whatever he undertakes proceeds at will. When such a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. But if a bodhisattva‑mahāsattva does not rely on a false name and on the merits of ascetic practices, nor belittle other bodhisattvas who cultivate superior virtues, but is free from conceit with respect to all virtues, never self‑praising or disparaging others, and can clearly recognize the workings of the evil Māras, then when he practices the Prajñā‑pāramitā he is not disturbed by the Māras.
「復次，慶喜！若時菩薩摩訶薩與求聲聞、獨覺乘者更相毀蔑、鬪諍、誹謗，是時惡魔見此事已，便作是念：『今此菩薩雖遠無上正等菩提而不極遠，雖近地獄、傍生、鬼界而不甚近。』作是念已，雖生歡喜而不踊躍。若時菩薩摩訶薩與諸菩薩摩訶薩眾更相毀蔑、鬪諍、誹謗，是時惡魔見此事已，便作是念：『此二菩薩極遠無上正等菩提，甚近地獄、傍生、鬼界。』作是念已歡喜踊躍，增其威勢，令二朋黨鬪諍不息，使餘無量無邊有情皆於大乘深心厭離，是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩與求聲聞、獨覺乘者不相毀蔑、鬪諍、誹謗，方便化導令趣大乘，或令勤修自乘勝善，與求無上正等菩提善男子等不相毀蔑、鬪諍、誹謗，更相教誨修勝善法，速趣無上正等菩提，轉妙法輪度有情眾，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。
“Furthermore, Ānanda, if at any time a bodhisattva‑mahāsattva and those who seek the śrāvaka or pratyekabuddha vehicles mutually revile, quarrel, and slander each other, then Māra, seeing this, thinks, ‘This bodhisattva, though far from unsurpassed perfect enlightenment, is not extremely far; though near to the hell, animal, and ghost destinies, he is not very near.’ Thinking thus, he rejoices but does not exult. But if a bodhisattva‑mahāsattva and other bodhisattva‑mahāsattvas mutually revile, quarrel, and slander each other, then Māra, seeing this, thinks, ‘These two bodhisattvas are extremely far from unsurpassed perfect enlightenment and very near to the hell, animal, and ghost destinies.’ Thinking thus, he rejoices and exults, increases his power, and causes the two factions to quarrel without cease, making countless boundless beings become deeply disenchanted with the Great Vehicle. When such a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. But if a bodhisattva‑mahāsattva does not mutually revile, quarrel, or slander with those who seek the śrāvaka or pratyekabuddha vehicles, but skillfully guides and converts them toward the Great Vehicle, or else encourages them to diligently cultivate excellence in their own vehicles; and if, with good men seeking unsurpassed perfect enlightenment, he does not revile, quarrel, or slander, but mutually instructs one another to cultivate superior good dharmas, swiftly advancing toward unsurpassed perfect enlightenment and turning the wondrous Dharma wheel to liberate beings—then when he practices the Prajñā‑pāramitā, he is not disturbed by the Māras.”[1]
「復次，慶喜！若菩薩摩訶薩未得無上正等菩提不退轉記，於得無上正等菩提不退轉記諸菩薩摩訶薩起損害心，鬪諍、輕蔑、罵辱、誹謗，是菩薩摩訶薩隨起爾所念不饒益心，還退爾所劫曾修勝行，經爾所時遠離善友，還受爾所生死繫縛。若不棄捨大菩提心，還爾所劫被弘誓鎧，勤修勝行時無間斷，然後乃補所退功德。」
“Furthermore, Ānanda, if a bodhisattva‑mahāsattva has not yet received the prediction of irreversibility toward unsurpassed perfect enlightenment, and toward those bodhisattva‑mahāsattvas who have received that prediction he gives rise to a harmful mind, engaging in disputes, disdain, insults, and slander, then in following such unbeneficial thoughts he backslides from the superior practices he had cultivated over aeons, stays for long periods apart from good friends, and again comes under the bonds of birth and death. If he does not abandon the great resolve for bodhi, then only after aeons donning the armor of great vows and diligently cultivating superior practices without interruption will he make up for the merit he has lost.”
爾時，慶喜便白佛言：「是菩薩摩訶薩所起惡心生死罪苦，為要流轉經爾所時，為於中間亦得出離？是菩薩摩訶薩所退勝行，為要精勤經爾所劫被弘誓鎧，修諸勝行時無間斷，然後乃補所退功德，為於中間有復本義？」
Then Ānanda said to the Buddha, “Do the evil intentions, karmic offenses, and sufferings in birth and death that such a bodhisattva‑mahāsattva brings about necessarily have to wheel on for that long a time, or can he also be liberated in the interim? And for the superior practices that the bodhisattva‑mahāsattva has lost, must he necessarily strive for aeons, donning the armor of great vows and cultivating superior practices without interruption before he can restore the lost merit, or is there again an original principle by which this may be done in the interim?”
佛告慶喜：「我為菩薩、獨覺、聲聞說有出罪還補善法。
The Buddha told Ānanda, “I teach for bodhisattvas, pratyekabuddhas, and śrāvakas that there is a way to be released from offenses and to restore wholesome qualities.
「慶喜當知！若菩薩摩訶薩未得無上正等菩提不退轉記，於得無上正等菩提不退轉記諸菩薩摩訶薩起損害心，鬪諍、輕蔑、毀辱、誹謗，後無慚愧懷惡不捨，不能如法發露悔過。我說彼類於其中間無有出罪還補善義，要爾所劫流轉生死，遠離善友眾苦所縛。若不棄捨大菩提心，要爾所劫被弘誓鎧，勤修勝行時無間斷，然後乃補所退功德。
“Ānanda, you should know: if a bodhisattva‑mahāsattva has not yet received the prediction of irreversibility toward unsurpassed perfect enlightenment, and toward those bodhisattva‑mahāsattvas who have received that prediction he gives rise to a harmful mind, engaging in disputes, disdain, humiliation, and slander, and afterward feels no shame, clings to evil without letting go, and cannot confess and repent in accordance with Dharma, then I say that such a person has no means in the interim to be released from offenses or restore the wholesome; he must for aeons revolve through birth and death, far from good friends and bound by many sufferings. If he does not abandon the great resolve for bodhi, then only after aeons, donning the armor of great vows and diligently cultivating superior practices without interruption, will he be able to restore the merit he has lost.
「若菩薩摩訶薩未得無上正等菩提不退轉記，於得無上正等菩提不退轉記諸菩薩摩訶薩起損害心，鬪諍、輕蔑、毀辱、誹謗，後生慚愧心不繫惡，尋能如法發露悔過，作如是念：『我今已得難得人身，何容復起如是過惡失大善利？我應饒益一切有情，何容於中反作衰損？我應恭敬一切有情如僕事主，何容於中反生憍慢、毀辱、凌蔑？我應忍受一切有情捶打訶罵，何容於彼反以暴惡身語加報？我應和解一切有情令相敬愛，何容復起勃惡語言與彼乖爭？我應堪耐一切有情長時履踐，猶如道路亦如橋樑，何容於彼反加凌辱？我求無上正等菩提，為拔有情生死大苦，令得究竟安樂涅槃，何容反欲加之以苦？我應從今盡未來際，如癡、如瘂、如聾、如盲，於諸有情無所分別。假使斬截頭足手臂、挑目、割耳、劓鼻、截舌、鋸解一切身分支體，於彼有情終不起惡。若我起惡，則便退壞所發無上正等覺心，障礙所求一切智智，不能利益安樂有情。』慶喜當知！是菩薩摩訶薩我說中間亦有出罪還補善義，非要經於爾所劫數流轉生死。惡魔於彼不能擾亂，疾證無上正等菩提。
“But if a bodhisattva‑mahāsattva has not yet received the prediction of irreversibility toward unsurpassed perfect enlightenment and toward those bodhisattva‑mahāsattvas who have received that prediction he gives rise to a harmful mind, engaging in disputes, disdain, humiliation, and slander, and afterward gives rise to shame, does not remain tied to evil, and promptly confesses and repents in accordance with Dharma, thinking: ‘Now that I have attained the hard‑to‑obtain human body, how could I again commit such faults and lose great benefits? I should benefit all beings—how could I instead bring them harm? I should honor all beings as a servant serves a master—how could I then give rise to arrogance, revilement, and contempt? I should endure beatings and scoldings from all beings—how could I repay them with violent deeds and harsh words? I should reconcile all beings and lead them to mutual respect and love—how could I stir up angry speech and contention against them? I should be able to bear being trodden on by all beings for a long time, like a road or a bridge—how could I heap abuse upon them? I seek unsurpassed perfect enlightenment to free beings from the great suffering of birth and death and to bring them to the ultimate peace of nirvāṇa—how could I wish instead to add suffering to them? From now until the end of future time I should be as if foolish, as if mute, as if deaf, as if blind, making no discriminations among beings. Even if they cut off my head, feet, and arms; gouge out my eyes; cut off my ears; slit my nose; cut out my tongue; and saw apart all the parts of my body, toward those beings I will never give rise to ill will. If I give rise to ill will, I immediately undermine the resolve I have made for unsurpassed perfect enlightenment, obstruct the wisdom of all aspects that I seek, and cannot bring benefit and happiness to beings.’—Ānanda, you should know: for such a bodhisattva‑mahāsattva I say there is, in the interim, a way to be released from offenses and to restore the wholesome. It is not necessary to revolve for aeons through birth and death. Māra cannot disturb him, and he swiftly realizes unsurpassed perfect enlightenment.
「復次，慶喜！諸菩薩摩訶薩與求聲聞、獨覺乘者不應交涉，設與交涉不應共住，設與共住不應與彼論義決擇。所以者何？若與彼類論義決擇，或當發起忿恚等心，或復令生麁惡言說；然諸菩薩於有情類不應發起忿恚等心，亦不應生麁惡言說，設被斬斫首足身分亦不應起忿恚惡言。所以者何？諸菩薩摩訶薩應作是念：『我求無上正等菩提，為拔有情生死眾苦，令得究竟利益安樂，何容於彼翻為惡事？』慶喜當知！若菩薩摩訶薩於有情類起忿恚心、發麁惡言，便礙無上正等菩提，亦壞無邊菩薩行法。是故菩薩摩訶薩眾欲得無上正等菩提，於諸有情不應忿恚，亦不應起麁惡言說。」
“Furthermore, Ānanda, bodhisattva‑mahāsattvas should not associate with those who seek the śrāvaka or pratyekabuddha vehicles; if they do associate, they should not dwell together; if they do dwell together, they should not engage them in debates and determinations of meaning. Why? Because if they engage in such debates and determinations, they may give rise to anger and the like, or be led to coarse and harsh speech. Yet bodhisattvas toward beings should not give rise to anger and the like, nor should they produce coarse and harsh speech; even if their heads, feet, and limbs are chopped off, they should not give rise to angry, harsh words. Why? Because bodhisattva‑mahāsattvas should think: ‘I seek unsurpassed perfect enlightenment to rescue beings from the many sufferings of birth and death and to bring them ultimate benefit and peace—how could I do evil to them?’ Ānanda, you should know: if a bodhisattva‑mahāsattva gives rise to anger toward beings and utters coarse, harsh speech, he obstructs unsurpassed perfect enlightenment and ruins the boundless practices of the bodhisattva path. Therefore, bodhisattva‑mahāsattvas who wish to attain unsurpassed perfect enlightenment should not be angry toward beings, nor should they give rise to coarse, harsh speech.”
爾時，慶喜便白佛言：「諸菩薩摩訶薩與菩薩摩訶薩云何共住？」
Then Ānanda said to the Buddha, “How should bodhisattva‑mahāsattvas live together with other bodhisattva‑mahāsattvas?”
佛告慶喜：「諸菩薩摩訶薩與菩薩摩訶薩共住相視應如大師。所以者何？諸菩薩摩訶薩與菩薩摩訶薩展轉相視，應作是念：『彼是我等真善知識，與我為伴同乘一舡、同行一道、同一所趣、同一事業，我等與彼學時、學處及所學法、若由此學皆無有異。』復作是念：『彼諸菩薩為我等說大菩提道，即我良伴亦我導師。若彼菩薩摩訶薩住雜作意，遠離一切智智相應作意，我當於中不同彼學。若彼菩薩摩訶薩離雜作意，不離一切智智相應作意，我當於中常同彼學。』慶喜當知！若菩薩摩訶薩能如是學，菩提資糧疾得圓滿，速證無上正等菩提，於其中間無障無難。」
The Buddha told Ānanda, “When bodhisattva‑mahāsattvas live together with other bodhisattva‑mahāsattvas, they should regard one another as great teachers. Why? Because when bodhisattva‑mahāsattvas look upon one another in turn, they should think: ‘These are our true good friends. They are our companions, boarding the same boat, traveling the same path, heading toward the same goal, engaged in the same work. When we learn with them, the times of learning, the places of learning, and the dharmas to be learned—by learning in this way, there is no difference.’ They should further think: ‘These bodhisattvas explain to us the path to great enlightenment—they are truly our good companions and also our guides. If those bodhisattva‑mahāsattvas abide in mixed and scattered attentions and are far from attention that accords with the knowledge of all aspects, I should not learn together with them in that. If those bodhisattva‑mahāsattvas are free of mixed and scattered attentions and do not depart from attention that accords with the knowledge of all aspects, I should always learn together with them in that.’ Ānanda, you should know: if a bodhisattva‑mahāsattva can learn in this way, the accumulations for enlightenment are swiftly perfected; he quickly realizes unsurpassed perfect enlightenment, and in the meantime encounters no obstacles or difficulties.”