覺魔事品第二十一
Chapter 21: Recognizing Mara Karma
爾時，善現便白佛言：「行深般若波羅蜜多諸菩薩摩訶薩云何習空？云何現入空三摩地？」
At that time, Subhūti addressed the Buddha, saying: 'How do bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā cultivate emptiness? How do they enter the samādhi of emptiness?'
佛告善現：「若菩薩摩訶薩行深般若波羅蜜多，應觀色空，應觀受、想、行、識空，作此觀時不令心亂，若心不亂則不見法，若不見法則不作證。」
The Buddha told Subhūti: 'When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they should observe that form is empty, should observe that sensation, perception, mental formations, and consciousness are empty. When making this observation, they do not let their minds become disturbed. If their minds are not disturbed, then they do not see phenomena. If they do not see phenomena, then they do not actualize realization.'
爾時，善現便白佛言：「如世尊說，諸菩薩摩訶薩行深般若波羅蜜多，應觀法空而不作證，云何菩薩摩訶薩行深般若波羅蜜多時，住空等持而不作證？」
At that time, Subhūti addressed the Buddha: 'As the World-Honored One has said, bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā should observe that phenomena are empty but not actualize realization. How do bodhisattva-mahāsattvas, when practicing the profound Prajñāpāramitā, abide in the concentration of emptiness without actualizing realization?'
佛告善現：「諸菩薩摩訶薩行深般若波羅蜜多，觀法空時，先作是念：『我應觀法諸相皆空，不應作證。我為學故觀諸法空，不為證故觀諸法空，今是學時非為證時。』是菩薩摩訶薩未入定時，繫心於境攝受般若波羅蜜多，非入定位繫心於境攝受般若波羅蜜多。是菩薩摩訶薩於如是時，不退一切菩提分法，不證漏盡。所以者何？是菩薩摩訶薩成就如是廣大智慧，善住法空及一切種菩提分法，恒作是念：『今時應學，不應作證。』
The Buddha told Subhūti: 'When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā and observe that phenomena are empty, they first think: "I should observe that all characteristics of phenomena are empty, but I should not actualize realization. I observe the emptiness of all phenomena for the sake of learning, not for the sake of realization. Now is the time for learning, not the time for realization." When such bodhisattva-mahāsattvas are not in concentration, they focus their minds on objects and receive Prajñāpāramitā; when in concentration, they do not focus their minds on objects to receive Prajñāpāramitā. At such times, these bodhisattva-mahāsattvas do not retreat from all factors of enlightenment and do not realize the exhaustion of defilements. Why is this so? These bodhisattva-mahāsattvas achieve such vast wisdom, skillfully abiding in the emptiness of phenomena and all kinds of factors of enlightenment, constantly thinking: "Now is the time to learn, not the time to actualize realization."
「善現當知！若時菩薩摩訶薩住空三摩地而不證空，是時菩薩摩訶薩亦住無相三摩地而不證無相。所以者何？是菩薩摩訶薩成就殊勝堅淨善根，常作是念：『今時應學，不應作證。今應攝受甚深般若波羅蜜多，於一切法觀空、無相，圓滿一切菩提分法，不應今時證於實際。』由此因緣，是菩薩摩訶薩不墮聲聞及獨覺地，疾證無上正等菩提。
'You should know, Subhūti! When bodhisattva-mahāsattvas abide in the samādhi of emptiness without realizing emptiness, at that time they also abide in the samādhi of signlessness without realizing signlessness. Why is this so? These bodhisattva-mahāsattvas achieve excellent, firm, and pure virtuous roots, constantly thinking: "Now is the time to learn, not the time to actualize realization. Now I should receive the profound Prajñāpāramitā, observe emptiness and signlessness in all phenomena, perfect all factors of enlightenment, but not realize the ultimate truth at this time." Due to this cause and condition, these bodhisattva-mahāsattvas do not fall to the śrāvaka or pratyekabuddha grounds and quickly realize unsurpassed perfect enlightenment.
「善現！譬如有人勇健威猛，所立堅固難可動搖，形色端嚴眾人憙見，具多最勝功德尸羅，聰慧巧言善能酬對，具辯具行知處知時，於兵伎術學至究竟，所防堅固能摧多敵，一切伎能皆善成就，諸工巧處學至窮盡，具念慧行勇捍儀式，於諸經典得無所畏，具慈具義有大勢力，支體無缺諸根圓滿，眷屬資財無不具足，眾人敬伏悉皆欽仰，諸有所為皆能成辦，善事業故功少利多。由此因緣富諸財寶，善能給施多品有情，應供養者能供養之，應恭敬者能恭敬之，應尊重者能尊重之，應讚歎者能讚歎之。
'Subhūti! Suppose there is a person who is brave, strong, and mighty, whose stance is firm and difficult to shake, whose form and appearance are dignified and pleasing to all who see him, who possesses many supreme virtues and moral conduct, who is intelligent and eloquent, skillful in response, possessed of eloquence and conduct, knowing place and time, who has studied military arts to perfection, whose defenses are solid and can defeat many enemies, who has achieved mastery in all skills, who has studied all crafts to their limits, who possesses mindfulness, wisdom, conduct, and heroic bearing, who is fearless regarding all scriptures, who possesses compassion and righteousness with great power, whose limbs are intact and faculties perfect, whose relatives and wealth are completely sufficient, whom all people respect and submit to with admiration, who can accomplish whatever he undertakes, who through good works achieves great benefit with little effort. Due to these causes and conditions he is wealthy in treasures, skillfully able to give to many kinds of sentient beings—those who should be offered to, he offers to; those who should be respected, he respects; those who should be honored, he honors; those who should be praised, he praises.'
「善現！於意云何？彼人由此倍增喜躍，深心歡悅自慶慰不？」
'Subhūti! What do you think? Does that person thereby become doubly joyful and exuberant, deeply happy and self-congratulatory?'
善現對曰：「如是！世尊！如是！善逝！」
Subhūti replied: 'So it is, World-Honored One! So it is, Well-Gone One!'
佛告善現：「彼勇健人成就如是大興盛事。有因緣故，將其父母、妻子、眷屬發趣他方，中路經過險難曠野，其中多有惡獸、怨賊、怨家潛伏諸怖畏事，眷屬小大無不驚惶。其人自恃多諸伎術，威猛勇健身意泰然，安慰父母、妻子、眷屬：『勿有憂懼！必令無苦，疾度曠野至安隱處。』
The Buddha told Subhūti: 'That brave and strong person, having achieved such great prosperity, for certain reasons takes his parents, wife, children, and relatives and sets out for another region. Along the way they pass through dangerous wilderness where there are many evil beasts, enemy bandits, hostile families lurking, and various frightening things. All the relatives, young and old, are alarmed and frightened. That person, relying on his many skills, being mighty, brave, and strong, with body and mind at ease, comforts his parents, wife, children, and relatives: "Have no worry or fear! I will certainly ensure you suffer no pain and will quickly cross this wilderness to reach a safe place."
「復次，善現！於意云何？此曠野中怨害現起，彼人既具勇健伎能，慈愛尊親備諸器仗，而棄父母、妻子、眷屬，獨運自身度險難不？」
'Furthermore, Subhūti! What do you think? When enemies and harm arise in this wilderness, would that person, though possessing brave skills and abilities, loving and respecting his relatives and being equipped with various weapons, abandon his parents, wife, children, and relatives to save only himself and cross the danger alone?'
善現對曰：「不也！世尊！所以者何？彼多伎術，能於曠野化作兵仗，勇健精銳過諸怨敵，令彼見之自然退散，而捨親愛獨運自身度險曠野，無有是處。然彼壯士於曠野中，惡獸、怨賊無加害意。所以者何？自恃威猛、具諸伎術、無怖畏故。世尊！彼人以善巧術將諸眷屬，度險曠野無所損害，必至村城或大王都安樂之處。」
Subhūti replied: 'No, World-Honored One! Why is this so? With his many skills, he can conjure weapons in the wilderness, brave and sharp, surpassing all enemies, causing them to naturally retreat and scatter when they see him. For him to abandon his beloved ones and save only himself to cross the dangerous wilderness—this would be impossible. Moreover, that strong man has no intention of being harmed by evil beasts or enemy bandits in the wilderness. Why is this so? Because he relies on his might, possesses various skills, and has no fears. World-Honored One! That person, with skillful arts, will lead all his relatives across the dangerous wilderness without any harm, certainly reaching villages, cities, or great royal capitals—places of peace and happiness.'
佛告善現：「諸菩薩摩訶薩亦復如是，愍生死苦諸有情類，繫念安住慈、悲、喜、捨，攝受般若波羅蜜多殊勝善根，方便善巧如佛所許，持諸功德迴向無上正等菩提。雖具修空、無相、無願，而於實際無作證心，勿墮聲聞及獨覺地。所以者何？是諸菩薩具大勢力精進堅固，攝受般若波羅蜜多，殊勝善根方便善巧，誓不棄捨一切有情，由此定能安隱無難，速證無上正等菩提。
The Buddha told Subhūti: 'Bodhisattva-mahāsattvas are likewise—they pity sentient beings who suffer in birth and death, maintain mindfulness and abide in loving-kindness, compassion, sympathetic joy, and equanimity, receive the excellent virtuous roots of Prajñāpāramitā, and employ skillful means as permitted by the Buddha, dedicating all merits toward unsurpassed perfect enlightenment. Although they fully cultivate emptiness, signlessness, and wishlessness, they have no mind to realize the ultimate truth, lest they fall to the śrāvaka or pratyekabuddha grounds. Why is this so? These bodhisattvas possess great power with firm vigor, receive Prajñāpāramitā, excellent virtuous roots, and skillful means, and vow never to abandon all sentient beings. Due to this, they can definitely and safely, without difficulty, quickly realize unsurpassed perfect enlightenment.
「善現當知！若時菩薩慈心愍念一切有情，緣諸有情欲施安樂，是時菩薩超煩惱品，亦超魔品及二乘地，雖住三摩地而不至漏盡，雖善習空而不作證。善現當知！若時菩薩能善安住空解脫門，是時菩薩於無相定亦能安住，而於其中方便善巧不證無相，由此因緣超二乘地，必趣無上正等菩提。
'You should know, Subhūti! When bodhisattvas compassionately think of all sentient beings and, focusing on sentient beings, wish to give them happiness, at that time the bodhisattvas transcend the category of afflictions, also transcend the category of māras and the two vehicle grounds. Although they abide in samādhi, they do not reach the exhaustion of defilements; although they skillfully cultivate emptiness, they do not actualize realization. You should know, Subhūti! When bodhisattvas can skillfully abide in the liberation gate of emptiness, at that time they can also abide in the concentration of signlessness, but within it, through skillful means, they do not realize signlessness. Due to this cause and condition, they transcend the two vehicle grounds and necessarily proceed toward unsurpassed perfect enlightenment.
「善現當知！如堅翅鳥飛騰虛空，自在翱翔久不墮落，雖依空戲而不住空，亦不為空之所拘礙，應知菩薩亦復如是，雖習空、無相、無願解脫門，而不住空、無相、無願，乃至佛法未極圓滿，終不依彼永盡諸漏。
'You should know, Subhūti! Like a strong-winged bird soaring through space, freely flying and circling without falling for a long time—though it depends on space for play, it does not dwell in space and is not constrained by space—you should know that bodhisattvas are likewise. Although they cultivate the liberation gates of emptiness, signlessness, and wishlessness, they do not dwell in emptiness, signlessness, and wishlessness. Until all Buddha-dharmas are perfectly complete, they never rely on these to permanently exhaust all defilements.
「善現當知！如有壯夫善閑射術，欲顯己伎仰射虛空，為令空中箭不墮地，復以後箭射前箭筈，如是展轉經於多時，箭箭相承不令其墮，若欲令墮便止後箭，爾時諸箭方頓墮落；應知菩薩亦復如是，行深般若波羅蜜多，攝受殊勝方便善巧，乃至無上正等菩提因行善根未皆成熟，終不中道證於實際，若時無上正等菩提因行善根一切成熟，爾時菩薩方證實際，便得無上正等菩提。
'You should know, Subhūti! Like a strong man skilled in archery who, wishing to display his skill, shoots arrows into the sky—to prevent the arrows in the air from falling to the ground, he shoots subsequent arrows at the nocks of previous arrows, and so on continuously for a long time, with arrow supporting arrow so they do not fall. When he wishes them to fall, he stops shooting subsequent arrows, and then all the arrows fall at once. You should know that bodhisattvas are likewise—practicing the profound Prajñāpāramitā and receiving excellent skillful means, as long as the causal practices and virtuous roots for unsurpassed perfect enlightenment have not all matured, they never realize the ultimate truth midway. When the causal practices and virtuous roots for unsurpassed perfect enlightenment have all matured, then the bodhisattvas realize the ultimate truth and attain unsurpassed perfect enlightenment.'"
「是故，善現！諸菩薩摩訶薩行深般若波羅蜜多，攝受殊勝方便善巧，皆應如是於深法性審諦觀察，若諸佛法未極圓滿不應作證。」
'Therefore, Subhūti! Bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā and receive excellent skillful means should all thus carefully and truthfully observe the profound dharma-nature. If all Buddha-dharmas are not perfectly complete, they should not actualize realization.'
爾時，善現便白佛言：「諸菩薩摩訶薩甚為希有，能為難事，謂雖行空而不住空，雖現入空定而不證實際。」
At that time, Subhūti addressed the Buddha: 'Bodhisattva-mahāsattvas are extremely rare and able to accomplish difficult deeds—namely, although they practice emptiness they do not dwell in emptiness, and although they enter the concentration of emptiness they do not realize the ultimate truth.'
佛告善現：「如是！如是！如汝所說。所以者何？是諸菩薩於有情類誓不棄捨，謂發如是殊勝妙願：『若諸有情未得解脫，我終不捨加行善根。』善現當知！是諸菩薩由起如是廣大心故，為欲解脫一切有情，雖引發空、無相、無願三三摩地，而由攝受方便善巧不證實際。所以者何？是諸菩薩方便善巧所護持故，常作是念：『我終不捨一切有情而趣圓寂。』由起此念方便善巧，故於中間不證實際。
The Buddha told Subhūti: 'So it is! So it is! As you have said. Why is this so? These bodhisattvas vow never to abandon sentient beings, making such excellent wonderful vows: "If sentient beings have not attained liberation, I will never abandon my applied practices and virtuous roots." You should know, Subhūti! Because these bodhisattvas generate such vast minds, wishing to liberate all sentient beings, although they induce the three samādhis of emptiness, signlessness, and wishlessness, through receiving skillful means they do not realize the ultimate truth. Why is this so? Because these bodhisattvas are protected by skillful means, they constantly think: "I will never abandon all sentient beings to proceed toward perfect tranquility." Through generating this thought with skillful means, they do not realize the ultimate truth in the interim.
「復次，善現！若諸菩薩於甚深處或已觀察、或當觀察，謂空、無相、無願等持三解脫門所行之處。是諸菩薩恒作是念：『有情長夜起有情想行有所得，引生種種邪惡見趣，輪迴生死受苦無窮。我為斷彼邪惡見趣，應求無上正等菩提，為諸有情說深空法，令斷彼執出生死苦。是故雖學空解脫門，而於中間不證實際。』善現當知！是諸菩薩由起此念方便善巧，雖於中間不證實際，而不退失四無量定。所以者何？是諸菩薩甚深般若波羅蜜多方便善巧所攝受故，倍增白法諸根漸利，力、覺、道支轉復增益。
'Furthermore, Subhūti! When bodhisattvas observe or will observe profound places—namely, the spheres of activity of the three liberation gates of emptiness, signlessness, and wishlessness concentration—these bodhisattvas constantly think: "Sentient beings throughout the long night generate the notion of sentient beings and practice with attainment, producing various evil wrong views and tendencies, cycling through birth and death and suffering endlessly. To cut off those evil wrong views and tendencies, I should seek unsurpassed perfect enlightenment and teach profound emptiness dharma to sentient beings, enabling them to cut off those attachments and escape the sufferings of birth and death. Therefore, although I study the liberation gate of emptiness, I do not realize the ultimate truth in the interim." You should know, Subhūti! Because these bodhisattvas generate this thought with skillful means, although they do not realize the ultimate truth in the interim, they do not lose the four immeasurable concentrations. Why is this so? Because these bodhisattvas are received by the skillful means of the profound Prajñāpāramitā, their wholesome dharmas multiply, their faculties gradually become sharp, and the powers, factors of enlightenment, and path factors progressively increase.
「復次，善現！是諸菩薩恒作是念：『有情長夜行諸相中起種種執，由斯輪轉受苦無窮。我為斷彼諸相執故，應求無上正等菩提，為諸有情說無相法，令斷相執出生死苦，由斯數入無相等持。』善現當知！是諸菩薩由先成就方便善巧及所起念，雖數現入無相等持，而於中間不證實際。雖於中間不證實際，而不退失慈、悲、喜、捨及諸餘定。所以者何？是諸菩薩甚深般若波羅蜜多方便善巧所攝受故，倍增白法諸根漸利，力、覺、道支轉復增益。
'Furthermore, Subhūti! These bodhisattvas constantly think: "Sentient beings throughout the long night practice among various characteristics, generating various attachments, thereby cycling and suffering endlessly. To cut off their attachments to characteristics, I should seek unsurpassed perfect enlightenment and teach signless dharma to sentient beings, enabling them to cut off attachment to characteristics and escape the sufferings of birth and death. Therefore I frequently enter signless concentration." You should know, Subhūti! Because these bodhisattvas have previously achieved skillful means and generate such thoughts, although they frequently enter signless concentration, they do not realize the ultimate truth in the interim. Although they do not realize the ultimate truth in the interim, they do not lose loving-kindness, compassion, sympathetic joy, equanimity, and other concentrations. Why is this so? Because these bodhisattvas are received by the skillful means of the profound Prajñāpāramitā, their wholesome dharmas multiply, their faculties gradually become sharp, and the powers, factors of enlightenment, and path factors progressively increase.
「復次，善現！是諸菩薩恒作是念：『有情長夜其心常起常想、樂想、我想、淨想，由此引生顛倒執著，輪迴生死受苦無窮。我為斷彼四顛倒故，應求無上正等菩提，為諸有情說無倒法，謂說生死無常、無樂、無我、無淨，唯有涅槃微妙寂靜，具足種種真實功德。由斯數入無願等持。』善現當知！是諸菩薩由先成就方便善巧及所起念，雖數現入無願等持，而諸佛法未極圓滿，終不中間證於實際。雖於中間不證實際，而不退失慈、悲、喜、捨及諸餘定。所以者何？是諸菩薩甚深般若波羅蜜多方便善巧所攝受故，倍增白法諸根漸利，力、覺、道支轉復增益。
'Furthermore, Subhūti! These bodhisattvas constantly think: "Sentient beings throughout the long night constantly generate thoughts of permanence, pleasure, self, and purity in their minds. Through this they produce inverted attachments, cycling through birth and death and suffering endlessly. To cut off their four inversions, I should seek unsurpassed perfect enlightenment and teach non-inverted dharma to sentient beings—namely, teaching that birth and death are impermanent, without pleasure, without self, and impure, and that only nirvana is subtle, tranquil, and endowed with various true merits. Therefore I frequently enter wishless concentration." You should know, Subhūti! Because these bodhisattvas have previously achieved skillful means and generate such thoughts, although they frequently enter wishless concentration, until all Buddha-dharmas are perfectly complete, they never realize the ultimate truth in the interim. Although they do not realize the ultimate truth in the interim, they do not lose loving-kindness, compassion, sympathetic joy, equanimity, and other concentrations. Why is this so? Because these bodhisattvas are received by the skillful means of the profound Prajñāpāramitā, their wholesome dharmas multiply, their faculties gradually become sharp, and the powers, factors of enlightenment, and path factors progressively increase.
「復次，善現！是諸菩薩恒作是念：『有情長夜先已行有所得，今亦行有所得，先已行有相，今亦行有相，先已行顛倒，今亦行顛倒，先已行和合想，今亦行和合想，先已行虛妄想，今亦行虛妄想，先已行邪見，今亦行邪見，由斯輪轉受苦無窮。我為斷彼如是過失，應求無上正等菩提，為諸有情說甚深法，令彼過失皆永斷除，不復輪迴受生死苦，速證常樂真淨涅槃。』善現當知！是諸菩薩由深愍念一切有情，成就殊勝方便善巧；甚深般若波羅蜜多所攝受故，於深法性常樂觀察，謂空、無相、無願、無作、無生、無滅、無起、無盡、無性、實際。善現當知！是諸菩薩成就如是殊勝智見，若墮無相無作之法或住三界，俱無是處。善現當知！是諸菩薩成就如是殊勝功德，捨諸有情而趣圓寂，不證無上正等菩提饒益有情，定無是處。
'Furthermore, Subhūti! These bodhisattvas constantly think: "Sentient beings throughout the long night have previously practiced with attainment and still practice with attainment now, have previously practiced with characteristics and still practice with characteristics now, have previously practiced inversions and still practice inversions now, have previously practiced thoughts of combination and still practice thoughts of combination now, have previously practiced false thoughts and still practice false thoughts now, have previously practiced wrong views and still practice wrong views now. Through this they cycle and suffer endlessly. To cut off such faults, I should seek unsurpassed perfect enlightenment and teach profound dharma to sentient beings, causing all those faults to be permanently eliminated so they no longer cycle through the sufferings of birth and death but quickly realize the permanent, blissful, true, and pure nirvana." You should know, Subhūti! Because these bodhisattvas deeply pity and think of all sentient beings, they achieve excellent skillful means. Being received by the profound Prajñāpāramitā, they constantly delight in observing the profound dharma-nature—namely, emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, non-origination, inexhaustibility, no-nature, and the ultimate truth. You should know, Subhūti! These bodhisattvas who achieve such excellent wisdom and vision—for them to fall into signless and non-active dharmas or to dwell in the three realms would both be impossible. You should know, Subhūti! These bodhisattvas who achieve such excellent merits—for them to abandon sentient beings to proceed toward perfect tranquility without realizing unsurpassed perfect enlightenment to benefit sentient beings would definitely be impossible.'
「復次，善現！若諸菩薩欲證無上正等菩提，應審請問諸餘菩薩：『云何菩薩修習一切菩提分法，引發何心，能令菩薩習空、無相、無願、無作、無生、無滅、無起、無盡、無性、實際而不作證，然修般若波羅蜜多？』善現當知！若餘菩薩得此問時作如是答：『諸菩薩摩訶薩但應思惟：若空、若無相乃至若實際不為顯示，應念不捨一切有情，攝受殊勝方便善巧。』當知彼菩薩先未蒙諸佛授與無上正等菩提不退轉記。所以者何？彼諸菩薩未能開示、記別、顯了不退轉地諸菩薩眾不共法相，不如實知他所請問不退轉地諸行、狀、相，亦不能答。」
'Furthermore, Subhūti! If bodhisattvas wish to realize unsurpassed perfect enlightenment, they should carefully ask other bodhisattvas: "How do bodhisattvas cultivate all factors of enlightenment? What mind do they generate that enables bodhisattvas to practice emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, non-origination, inexhaustibility, no-nature, and the ultimate truth without actualizing realization, while still practicing Prajñāpāramitā?" You should know, Subhūti! If other bodhisattvas, when receiving this question, answer thus: "Bodhisattva-mahāsattvas should only think: Whether emptiness, whether signlessness, up to whether the ultimate truth—these are not for display. They should remember not to abandon all sentient beings and should receive excellent skillful means"—you should know that such bodhisattvas have not previously received from the Buddhas the prediction of non-retrogression from unsurpassed perfect enlightenment. Why is this so? Those bodhisattvas are unable to reveal, distinguish, and clearly explain the unique dharma characteristics of non-retrogressing bodhisattvas. They do not truly understand the conduct, characteristics, and signs of the non-retrogressing ground that others ask about, and therefore cannot answer.'
爾時，善現便白佛言：「頗有因緣知諸菩薩不退轉不？」
At that time, Subhūti addressed the Buddha: 'Are there causes and conditions by which to know whether bodhisattvas are non-retrogressing or not?'
佛告善現：「亦有因緣知諸菩薩是不退轉，謂有菩薩於深般若波羅蜜多，若聞、不聞能如實答先所請問，能如實行不退轉地諸菩薩行，由此因緣知彼菩薩是不退轉。」
The Buddha told Subhūti: 'There are also causes and conditions to know that bodhisattvas are non-retrogressing. Namely, there are bodhisattvas who, regarding the profound Prajñāpāramitā, whether having heard it or not, can truly answer the questions previously asked and can truly practice the conduct of non-retrogressing bodhisattvas. Through these causes and conditions, one knows that such bodhisattvas are non-retrogressing.'
具壽善現復白佛言：「以何因緣，有多菩薩求學無上正等菩提，少有能作如實答者？」
The Venerable Subhūti again addressed the Buddha: 'For what causes and conditions are there many bodhisattvas who seek to study unsurpassed perfect enlightenment, yet few who can give true answers?'
佛告善現：「雖多菩薩求學無上正等菩提，而少菩薩得受如是不退轉地微妙慧記。若有得受如是記者，皆能於此作如實答。善現當知！是諸菩薩善根明淨智慧深廣，世間天、人、阿素洛等不能破壞，必證無上正等菩提。
The Buddha told Subhūti: 'Although many bodhisattvas seek to study unsurpassed perfect enlightenment, few bodhisattvas receive such predictions of the subtle wisdom of the non-retrogressing ground. Those who do receive such predictions can all give true answers to these questions. You should know, Subhūti! Such bodhisattvas have bright and pure virtuous roots and deep and vast wisdom that cannot be destroyed by worldly gods, humans, asuras, and others—they will definitely realize unsurpassed perfect enlightenment.'
「復次，善現！若諸菩薩乃至夢中，亦不愛樂三界諸法，亦不稱讚一切聲聞、獨覺地法，雖觀諸法如夢所見，而於實際不證不取，當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas, even in dreams, do not love or delight in the phenomena of the three realms, do not praise the dharmas of the śrāvaka and pratyekabuddha grounds, and although they observe all phenomena as if seen in dreams, they neither realize nor grasp the ultimate truth—know that these are characteristics of non-retrogressing bodhisattvas.
「復次，善現！若諸菩薩夢見如來、應、正等覺坐師子座，有無數量百千俱胝苾芻眾等恭敬圍繞而為說法，或見自身有如是事，當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas dream of seeing a Tathāgata, Arhat, and Perfectly Enlightened One sitting on a lion throne, with countless hundreds of thousands of koṭis of monks respectfully surrounding him while he teaches the Dharma, or see themselves in such circumstances—know that these are characteristics of non-retrogressing bodhisattvas.
「復次，善現！若諸菩薩夢見如來、應、正等覺，三十二相、八十隨好圓滿莊嚴，常光一尋周匝照曜，與無量眾踊在虛空現大神通說正法要，化作化士令往他方無邊佛土施作佛事，或見自身有如是事，當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas dream of seeing a Tathāgata, Arhat, and Perfectly Enlightened One perfectly adorned with the thirty-two major marks and eighty minor characteristics, with constant light radiating one fathom around him, leaping into space with countless beings, manifesting great supernatural powers while teaching the essential Dharma, creating emanations to go to other limitless Buddha-lands to perform Buddha activities, or see themselves in such circumstances—know that these are characteristics of non-retrogressing bodhisattvas.
「復次，善現！若諸菩薩夢見狂賊破壞村城，或見火起焚燒聚落，或見師子、虎狼、猛獸、毒蛇、惡蝎欲來害身，或見怨家欲斬其首，或見父母、妻子、眷屬臨當命終，或見自身有餘苦事欲相逼迫；雖見此等諸怖畏事，而不驚懼亦不憂惱，從夢覺已即能思惟：『三界非真皆如夢見，我得無上正等覺時，當為有情說三界法一切虛妄皆如夢境。』當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas dream of seeing mad bandits destroying villages and cities, or see fires arising to burn settlements, or see lions, tigers, wolves, fierce beasts, poisonous snakes, and evil scorpions wishing to harm their bodies, or see enemies wishing to cut off their heads, or see their parents, wives, children, and relatives about to die, or see themselves with other sufferings about to press upon them—though they see such frightening things, they are neither startled nor afraid, neither worried nor distressed. Upon awakening from the dream, they can immediately think: "The three realms are not real—all are like what is seen in dreams. When I attain unsurpassed perfect enlightenment, I will teach sentient beings that the dharmas of the three realms are all false and illusory like dream realms"—know that these are characteristics of non-retrogressing bodhisattvas.
「復次，善現！若諸菩薩乃至夢中見有地獄、傍生、鬼界諸有情類，便作是念：『我當精勤修諸菩薩摩訶薩行，速趣無上正等菩提，我佛土中得無地獄、傍生、鬼界惡趣及名。』從夢覺已亦作是念。善現當知！是諸菩薩當作佛時國土清淨，定無惡趣及惡趣名，當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas, even in dreams, see sentient beings of the hell realm, animal realm, and hungry ghost realm, they immediately think: "I should diligently practice the conduct of bodhisattva-mahāsattvas, quickly proceed toward unsurpassed perfect enlightenment, so that in my Buddha-land there will be no hell realms, animal realms, hungry ghost realms, evil destinies, or even their names." Upon awakening from the dream, they also think thus. You should know, Subhūti! When such bodhisattvas become Buddhas, their lands will definitely be pure, without evil destinies or even the names of evil destinies—know that these are characteristics of non-retrogressing bodhisattvas.'"
「復次，善現！若諸菩薩夢中見火燒地獄等諸有情類，或復見燒城邑聚落，便發誓願：『我若已受不退轉記當證無上正等菩提，願此大火即時頓滅變為清涼。』若此菩薩作是願已，夢中見火即時頓滅，當知已受不退轉記；若此菩薩作是願已，夢中見火不即頓滅，當知未受不退轉記。
'Furthermore, Subhūti! If bodhisattvas in dreams see fire burning hell-beings and other sentient beings, or see fire burning cities, towns, and villages, they make this vow: "If I have already received the prediction of non-retrogression and will realize unsurpassed perfect enlightenment, may this great fire immediately be completely extinguished and become cool." If such bodhisattvas make this vow and the fire in their dream is immediately extinguished, know that they have already received the prediction of non-retrogression. If such bodhisattvas make this vow and the fire in their dream is not immediately extinguished, know that they have not yet received the prediction of non-retrogression.
「復次，善現！若諸菩薩覺時現見大火卒起，燒諸城邑或燒聚落，便作是念：『我在夢中或在覺位，曾見自有不退轉地諸行、狀、相，未審虛實？若我所見是實有者，願此大火即時頓滅變為清涼。』善現當知！若此菩薩作是誓願發誠諦言，爾時大火即為頓滅，當知已受不退轉記；若此菩薩作是誓願發誠諦言，火不頓滅，當知未受不退轉記。
'Furthermore, Subhūti! If bodhisattvas while awake suddenly see a great fire arise, burning cities, towns, or villages, they think: "In dreams or while awake, I have seen myself possessing the conduct, characteristics, and signs of the non-retrogressing ground—but I'm uncertain whether this is real or false. If what I have seen truly exists, may this great fire immediately be completely extinguished and become cool." You should know, Subhūti! If such bodhisattvas make this vow and speak these words of truth, and at that time the great fire is immediately extinguished, know that they have already received the prediction of non-retrogression. If such bodhisattvas make this vow and speak these words of truth, but the fire is not immediately extinguished, know that they have not yet received the prediction of non-retrogression.
「復次，善現！若諸菩薩覺時見火燒諸城邑或燒聚落，便作是念：『我在夢中或在覺位，曾見自有不退轉地諸行、狀、相。若我所見定是實有，必證無上正等菩提，願此大火即時頓滅變為清涼。』善現當知！此諸菩薩發是誓願誠諦言已，爾時大火不為頓滅，然燒一家越置一家復燒一家，或燒一巷越置一巷復燒一巷，如是展轉其火乃滅，是諸菩薩決定已受不退轉記。然被燒者，由彼有情造作增長壞正法業，彼由此業先墮惡趣，無量劫中受正苦果，今生人趣受彼餘殃，或由此業當墮惡趣，經無量劫受正苦果，今在人趣先現少殃，當知是為不退轉地諸菩薩相。
'Furthermore, Subhūti! If bodhisattvas while awake see fire burning cities, towns, or villages, they think: "In dreams or while awake, I have seen myself possessing the conduct, characteristics, and signs of the non-retrogressing ground. If what I have seen is definitely real and I will certainly realize unsurpassed perfect enlightenment, may this great fire immediately be completely extinguished and become cool." You should know, Subhūti! After such bodhisattvas make this vow and speak these truthful words, at that time the great fire is not completely extinguished, but burns one house, skips one house, then burns another house, or burns one lane, skips one lane, then burns another lane—in this alternating way the fire finally goes out. Such bodhisattvas have definitely already received the prediction of non-retrogression. However, those who are burned have created and accumulated karma that destroys the true Dharma. Through this karma they either previously fell into evil destinies and suffered the direct karmic results for countless eons, now being born in the human realm to receive the remaining consequences, or through this karma they will fall into evil destinies to suffer the direct karmic results for countless eons, now in the human realm first experiencing minor calamities. Know that these are characteristics of non-retrogressing bodhisattvas.
「復次，善現！更有所餘諸行、狀、相，知是不退轉菩薩摩訶薩，吾當為汝分別解說，汝應諦聽，極善思惟。」
'Furthermore, Subhūti! There are other various conduct, characteristics, and signs for knowing non-retrogressing bodhisattva-mahāsattvas. I will distinguish and explain them for you—you should listen carefully and contemplate them extremely well.'
善現答言：「唯然！願說！我等樂聞。」
Subhūti replied: 'Yes indeed! Please speak! We delight in hearing this.'"
佛告善現：「若諸菩薩見有男子、或有女人、或有童男、或有童女現為非人之所魅著，受諸苦惱不能遠離，便作是念：『若諸如來、應、正等覺知我已得清淨意樂，授我無上正等菩提不退轉記；若我久發清淨意樂，求證無上正等菩提，遠離聲聞、獨覺作意，不以聲聞、獨覺作意求證無上正等菩提；若我當來必得無上正等菩提，能盡未來利益安樂諸有情類；若十方界現在實有無量如來、應、正等覺說正法要饒益有情，彼諸如來、應、正等覺無所不見、無所不知、無所不解、無所不證，現知見覺一切有情意樂差別，願垂照察我心所念及誠諦言：若我實能修菩薩行，必證無上正等菩提救拔有情生死苦者，願是男子、或此女人、或此童男、或此童女不為非人之所擾惱，彼隨我語即當捨去。』是諸菩薩作此語時，若彼非人不為去者，當知未受不退轉記。若彼非人即為去者，當知已受不退轉記。
The Buddha told Subhūti: “If bodhisattvas see a man, a woman, a boy, or a girl who is currently possessed by a non-human being, suffering various torments and unable to get free, they should think as follows: ‘If the Tathāgatas, Arhats, and Perfectly Enlightened Ones know that I have already gained pure intent and have granted me the prediction of non-retrogression to unsurpassed perfect enlightenment; if I have long since aroused pure intent, seeking to realize unsurpassed perfect enlightenment, and have set aside the mindset of śrāvakas and pratyekabuddhas, not seeking that enlightenment with a śrāvaka or pratyekabuddha mindset; if in the future I will certainly attain unsurpassed perfect enlightenment and be able, throughout the future, to benefit and bring happiness to all sentient beings; if in the present there truly are in the ten directions innumerable Tathāgatas, Arhats, and Perfectly Enlightened Ones who proclaim the essentials of the true Dharma for the benefit of beings, and those Tathāgatas, Arhats, and Perfectly Enlightened Ones see all, know all, understand all, and realize all, and at this very moment know and perceive the differences in the dispositions of all beings, may they look upon and examine the thought in my heart and these truthful words: If I truly can practice the bodhisattva path and will certainly realize unsurpassed perfect enlightenment to rescue beings from the suffering of birth and death, then may this man—or this woman, or this boy, or this girl—no longer be harassed by the non-human; let it heed my words and depart at once.’”
“When such bodhisattvas speak these words, if that non-human does not depart, you should know they have not yet received the non-retrogression prediction. If the non-human departs immediately, you should know they have already received the non-retrogression prediction.”
「復次，善現！有諸菩薩未具修行一切佛法，未入菩薩正性離生，未免惡魔之所擾亂，於諸魔事未能覺知，未受菩提不退轉記，不能自審善根厚薄，於少所修起增上慢，學諸菩薩發誠諦言，便為惡魔之所誑惑。謂彼菩薩見有男子、或有女人、或有童男、或有童女現為非人之所魅著，受諸苦惱不能遠離，即便輕爾發誠諦言：『我若已從過去諸佛受得無上正等菩提不退轉記，令此男子或女人等不為非人之所擾惱，彼隨我語速當捨去。』是諸菩薩作此語已，爾時惡魔為誑惑故，即便驅迫非人令去。所以者何？惡魔威力勝彼非人，是故非人受魔教勅即便捨去。時，彼菩薩見此事已，歡喜踊躍作是念言：『非人今去是吾威力。所以者何？非人隨我所發誓願即便放此諸男女等，無別緣故。』是諸菩薩不能覺知惡魔所作，謂是己力妄生歡喜，恃此輕弄諸餘菩薩言：『我已從過去諸佛受得無上正等菩提不退轉記，所發誓願皆不唐捐。汝等未蒙諸佛授記，不應相學發誠諦言，設有要期必空無果。』是諸菩薩輕弄毀蔑餘菩薩故，妄恃少能於諸功德生長多種增上慢故，遠離無上正等菩提，不能證得一切智智。是諸菩薩以無方便善巧力故，生長多種增上慢故，毀訾輕蔑餘菩薩故，雖勤精進而墮聲聞或獨覺地。是諸菩薩薄福德故，所作善業發誠諦言皆動魔事。是諸菩薩不能親近、供養恭敬、尊重讚歎真善知識，不能請問得不退轉菩薩行相，不能諮受諸惡魔軍所作事業，由斯魔縛轉復堅牢。所以者何？是諸菩薩不久修行六到彼岸，遠離般若波羅蜜多方便善巧，故為惡魔之所誑惑。是故，菩薩應善覺知諸惡魔事，勤修善業。
“Furthermore, Subhūti! There are bodhisattvas who have not yet fully cultivated all the Buddha-dharmas, have not yet entered the bodhisattva’s right-nature beyond birth, and have not yet escaped disturbance by evil māras. They are not yet able to recognize demonic affairs, have not received the non-retrogression prediction toward bodhi, cannot assess for themselves whether their roots of virtue are deep or shallow, and, based on a little cultivation, give rise to conceit. Imitating bodhisattvas, they utter words of truth, and are thereby deceived by evil māras. Namely, when such a bodhisattva sees a man, a woman, a boy, or a girl currently possessed by a non-human and suffering various torments without being able to get free, he rashly utters words of truth: ‘If I have already received from past Buddhas the non-retrogression prediction to unsurpassed perfect enlightenment, let this man or woman, and the rest, no longer be harassed by the non-human; at my words, let it quickly depart.’ When such a bodhisattva has said this, then the evil māra, in order to deceive, immediately coerces the non-human to leave. Why? Because the māra’s power surpasses that of the non-human; therefore the non-human, obeying the māra’s command, at once departs. The bodhisattva, seeing this, rejoices and thinks: ‘The non-human left by my power. Why? Because the non-human followed my vow and immediately released these people—there was no other cause.’ Such bodhisattvas cannot recognize what the evil māra has done and, taking it to be their own power, give rise to deluded joy. Relying on this, they mock other bodhisattvas, saying: ‘I have already received from past Buddhas the non-retrogression prediction to unsurpassed perfect enlightenment; none of my truthful vows are in vain. You who have not been given predictions by the Buddhas should not imitate this by uttering words of truth—if you fix a deadline, it will surely come to nothing.’ Because these bodhisattvas mock and revile other bodhisattvas, and, arrogantly relying on scant ability, grow many kinds of conceit in regard to virtues, they become distant from unsurpassed perfect enlightenment and cannot realize the wisdom that knows all. Because these bodhisattvas lack the power of skillful means, grow many kinds of conceit, and slander and belittle other bodhisattvas, though they practice diligently they fall into the śrāvaka or pratyekabuddha paths. Because their merit is meager, whenever they perform good deeds and utter words of truth, they stir up māra’s affairs. Such bodhisattvas are unable to draw near to, make offerings to, revere, honor, and praise true good spiritual friends; they cannot inquire about the marks of non-retrogressing bodhisattva conduct; they cannot consult about the activities of the armies of evil māras—thus the bonds of māra become ever more firm. Why? Because these bodhisattvas have not long practiced the six perfections, and, being far from the skillful means of Prajñāpāramitā, they are deceived by evil māras. Therefore, bodhisattvas should skillfully recognize all demonic affairs and diligently cultivate wholesome deeds.”
「復次，善現！有諸菩薩未久修行六到彼岸，遠離般若波羅蜜多方便善巧，故為惡魔之所誑惑。謂有惡魔為誑惑故，方便化作種種形像，至菩薩所作如是言：『咄！善男子！汝自知耶？過去諸佛已曾授汝大菩提記，汝於無上正等菩提決定當得不復退轉。汝身父母、兄弟、姊妹、親友、眷屬乃至七世名字差別我悉善知，汝身生在某方、某國、某城、某邑、某聚落中，汝在某年、某月、某日、某時、某宿相王中生。』如是惡魔若見菩薩稟性柔軟、諸根昧鈍，便詐記言：『汝於先世所稟根性已曾如是。』若見菩薩稟性剛強、諸根明利，便詐記言：『汝於先世所稟根性亦曾如是。』若見菩薩居阿練若，或常乞食，或受一食，或一坐食，或一鉢食，或居塚間，或居露地，或居樹下，或糞掃衣，或但三衣，或常坐不臥，或如舊敷具，或少欲，或喜足，或樂遠離，或樂寂定，或具正念，或具妙慧，或不重利養，或不貴名譽，或好廉儉不塗其足，或省睡眠，或離掉舉，或好少言，或樂軟語。如是惡魔見此菩薩種種行已，便詐記言：『汝於先世亦曾如是。所以者何？汝今成就如是如是殊勝功德，世間同見，先世定應亦有如是殊勝功德，應自慶慰勿得自輕。』
“Furthermore, Subhūti! There are bodhisattvas who have not long cultivated the six perfections and, being far from the skillful means of Prajñāpāramitā, are therefore deceived by evil māras. An evil māra, in order to delude them, will conveniently assume various forms, come before the bodhisattva, and say: ‘Ho! Good man! Do you know? The Buddhas of the past have already given you a great bodhi prediction; with regard to unsurpassed perfect enlightenment, you are definitely destined to attain it and will never retrogress. As for your parents, brothers, sisters, relatives, and kin up to seven generations, their names and distinctions I know completely. You were born in such-and-such a region, such-and-such a country, such-and-such a city, such-and-such a town, such-and-such a village; on such-and-such a year, month, day, time, under such-and-such a lunar mansion and ruling sign.’
“In this way, if the evil māra sees the bodhisattva’s disposition to be pliant and the faculties dull, it fabricates a prediction, saying: ‘In your former lives your inborn disposition was just like this.’ If it sees the bodhisattva’s disposition to be firm and the faculties sharp, it fabricates a prediction, saying: ‘In your former lives your inborn disposition was likewise so.’ If it sees the bodhisattva dwelling in a forest hermitage, or always going on almsround, or taking one meal, or one sitting per meal, or eating from one bowl, or dwelling in a charnel ground, or in the open, or beneath a tree, or wearing rag-robes, or only the three robes, or always sitting without lying down, or using old bedding, or being of few desires, or contented, or delighting in seclusion, or delighting in meditation, or endowed with right mindfulness, or endowed with excellent wisdom, or not valuing material support, or not prizing fame, or frugal and not anointing the feet, or reducing sleep, or free from restlessness, or fond of few words, or inclined to gentle speech—seeing such various practices, the evil māra fabricates a prediction, saying: ‘In your former lives you were also thus. Why? Because you now accomplish such-and-such outstanding virtues as are commonly acknowledged in the world, therefore in your former lives you must certainly also have had such outstanding virtues. You should rejoice and console yourself; do not belittle yourself.”
「時，彼菩薩聞此惡魔說其過去、當來功德，及說現在親友自身名等功德，兼歎種種殊勝善根，歡喜踊躍起增上慢，凌蔑毀罵諸餘菩薩。爾時，惡魔知其闇鈍，生增上慢凌蔑他人，復告之言：『汝定成就殊勝功德，過去如來已授汝記，汝於無上正等菩提定當證得不復退轉，已有如是瑞相現前。』爾時，惡魔為擾亂故，或矯現作出家形像，或矯現作在家形像，或矯現作父母、兄弟、姊妹、親友、梵志、師主、天、龍、藥叉、人非人等種種形像，至此菩薩所居之處，作如是言：『過去如來久已授汝大菩提記，汝於無上正等菩提決定當得不復退轉。所以者何？不退轉地菩薩行相汝皆具有，應自尊重莫生疑惑。』時，此菩薩聞彼語已，增上慢心轉復堅固。
At that time, when that bodhisattva hears the evil māra speak of his past and future merits, and also speak of present merits such as the names of his relatives and of himself, while further praising his various supreme roots of goodness, he becomes delighted and exultant, gives rise to overweening pride, and reviles and slanders the other bodhisattvas. Then the evil māra, knowing he is dull-witted and now swollen with pride and contempt for others, further says to him: “You will certainly accomplish supreme virtues. The Tathāgatas of the past have already given you a prediction; with respect to unsurpassed perfect enlightenment, you will definitely attain it and will not retrogress—you already have such auspicious signs appearing.” At that time, for the sake of causing disturbance, the evil māra may feign the appearance of a monastic, or feign the appearance of a householder, or feign the appearance of parents, brothers, sisters, relatives, brahmins, teachers, gods, nāgas, yakṣas, humans or non-humans of various kinds, and come to the place where this bodhisattva dwells, saying: “The Tathāgatas of the past long ago gave you the great bodhi prediction; with respect to unsurpassed perfect enlightenment you will definitely attain it and will not retrogress. Why? Because you possess all the characteristics of a bodhisattva on the non-retrogressing ground. You should honor yourself and not give rise to doubt.” When this bodhisattva hears these words, his pride becomes all the more entrenched.
「善現當知！如我所說不退轉地諸行、狀、相，是諸菩薩實皆未有。善現當知！是諸菩薩魔所執持，為魔所嬈不得自在。所以者何？是諸菩薩於不退轉諸行、狀、相實皆非有，但聞惡魔詐說其德及名字等，生增上慢，凌蔑毀罵諸餘菩薩。是故，善現！若諸菩薩欲得無上正等菩提，應善覺知諸惡魔事。
You should know, Subhūti: the conduct, marks, and signs of the non-retrogressing ground as I have described—these bodhisattvas in fact do not possess them. You should know, Subhūti: these bodhisattvas are held in the grip of māra and harassed by māra, lacking freedom. Why? Because, as for the conduct, marks, and signs of non-retrogression, they truly do not possess them; they merely hear the evil māra deceitfully speak of their virtues and names and so give rise to overweening pride, reviling and slandering other bodhisattvas. Therefore, Subhūti, if bodhisattvas wish to attain unsurpassed perfect enlightenment, they should skillfully discern the affairs of evil māras.
「復次，善現！有諸菩薩魔所執持、為魔所魅，但聞名字妄生執著。所以者何？是諸菩薩未善修行六到彼岸及餘無量無邊佛法，由此因緣令魔得便。是諸菩薩不能了知四魔行相，由此因緣令魔得便。是諸菩薩不能了知五取蘊等無量法門，亦不了知有情諸法名字實相，由此因緣令魔得便，方便化作種種形像，告菩薩言：『汝所修行願行已滿，當得無上正等菩提，汝成佛時當得如是功德名號。』謂彼惡魔知此菩薩長夜思願：『我成佛時當得如是功德名號。』隨其思願而記說之。
"Furthermore, Subhūti! There are bodhisattvas who are held by māras and bewitched by māras, who, merely upon hearing a name, give rise to deluded attachment. Why is this? Because these bodhisattvas have not well cultivated the six perfections and the other boundless Buddha-dharmas; for this reason the māras gain an opening. These bodhisattvas do not understand the modes of the four māras, and thus the māras gain an opening. These bodhisattvas do not understand the innumerable dharma-gates such as the five appropriated aggregates, nor do they understand the true reality behind the names of the dharmas of sentient beings. Because of this the māras gain an opening, and, by expedient means, take on various forms and say to the bodhisattva: ‘Your practices and vows are fulfilled; you will obtain unsurpassed perfect enlightenment. When you become a Buddha you will receive such-and-such meritorious epithets.’ Knowing that this bodhisattva has long harbored the aspiration, ‘When I become a Buddha I will have such-and-such a meritorious name,’ the evil māra gives a “prediction” in accord with that wish.
「時，此菩薩遠離般若波羅蜜多方便善巧，聞魔記說，作是念言：『此人奇哉！為我記說當得成佛功德名號，與我長夜思願相應。由此故知，過去諸佛必已授我大菩提記，我於無上正等菩提決定當得不復退轉，我成佛時必定當得如是功德尊貴名號。』是諸菩薩如如惡魔、或魔眷屬、或魔所執諸沙門等記說當來成佛名號，如是如是憍慢轉增：『我於未來定當作佛，獲得如是功德名號，諸餘菩薩無與我等。』
At that time, this bodhisattva, being far from the skillful means of Prajñāpāramitā, hears the māra’s prediction and thinks: ‘How marvelous! He has predicted the meritorious Buddha-name I will obtain, matching my long-held aspiration. Therefore I know that the Buddhas of the past must already have granted me the great bodhi prediction; with respect to unsurpassed perfect enlightenment I will surely attain it without retrogression, and when I become a Buddha I will certainly obtain such a noble, meritorious name.’ As these bodhisattvas hear such “future Buddha-name” predictions from the evil māra, or the māra’s retinue, or ascetics under the māra’s control, their arrogance increases accordingly: ‘In the future I will definitely become a Buddha and obtain such a meritorious name. No other bodhisattvas are equal to me.’"
「善現當知！如我所說不退轉地諸行、狀、相，此諸菩薩皆未成就，但聞魔說成佛虛名，便生憍慢輕弄、毀蔑餘菩薩眾。由此因緣，是諸菩薩遠離無上正等菩提。是諸菩薩遠離般若波羅蜜多方便善巧，棄捨善友，為惡知識所攝受故，當墮聲聞或獨覺地。
“Subhūti, you should know! As for the conducts, marks, and signs of the non-retrogressing ground that I have described—these bodhisattvas have not truly accomplished them. Having merely heard a māra speak the empty name of ‘becoming a Buddha,’ they become arrogant and make light of and slander other bodhisattvas. Because of this cause and condition, such bodhisattvas become distant from unsurpassed perfect enlightenment. Being far from the skillful upāya of Prajñāpāramitā, abandoning good spiritual friends, and falling under the sway of bad companions, they are bound to fall into the paths of the śrāvaka or the pratyekabuddha.
「善現當知！是諸菩薩或有此身，還得正念，至誠悔過，捨憍慢心，親近供養真淨善友；彼雖流轉生死多時，而後復依甚深般若波羅蜜多漸次修學，當證無上正等菩提。善現當知！是諸菩薩若有此身，不得正念，不能悔過，不捨慢心，不樂親承真淨善友；彼定流轉生死多時，後雖精進修諸善業，而墮聲聞或獨覺地。
“Subhūti, you should know! If these bodhisattvas, in this very life, regain right mindfulness, sincerely repent, put down their pride, and draw near to and make offerings to true and pure good friends, then although they may revolve in birth and death for a long time, afterward, relying again on the profound Prajñāpāramitā and gradually training, they will realize unsurpassed perfect enlightenment. Subhūti, you should know! If these bodhisattvas, in this very life, fail to obtain right mindfulness, cannot repent, do not relinquish pride, and do not delight in personally serving true and pure good friends, then they will certainly revolve in birth and death for a long time and, even though they later diligently cultivate wholesome deeds, they will still fall into the paths of the śrāvaka or the pratyekabuddha.
譬如苾芻求聲聞果，於四重罪若隨犯一，便非沙門、非釋迦子，彼於現在定不能得預流等果。妄執虛名菩薩亦爾，但聞魔說成佛空名，便起慢心輕弄、毀蔑餘菩薩眾，當知此罪過彼苾芻所犯四重無邊倍數。置彼苾芻所犯四重，此菩薩罪過五無間亦無量倍。所以者何？是諸菩薩實不成就殊勝功德，聞惡魔說成佛虛名，便自憍慢輕餘菩薩，是故此罪過五無間無量倍數。
“It is like a bhikṣu who seeks the fruit of the śrāvaka: if he commits even one of the four pārājika offenses, he is no longer a renunciant, no longer a son of the Śākyans, and in this very life he definitely cannot attain stream-entry and the like. So too with one who clings to an empty title of ‘bodhisattva’: merely hearing a māra utter the empty name of ‘becoming a Buddha,’ he grows proud and makes light of and slanders other bodhisattvas. You should know that this offense exceeds, by boundless multiples, the four grave offenses committed by that bhikṣu. Setting aside those four grave offenses, the offense of such a bodhisattva surpasses even the five uninterrupted (anantarya) offenses by immeasurable multiples. Why is this so? Because these bodhisattvas have in fact not accomplished extraordinary virtues; hearing an evil māra speak the empty name of ‘becoming a Buddha,’ they become arrogant themselves and belittle other bodhisattvas. Therefore this offense exceeds the five uninterrupted offenses by immeasurable multiples.
「由此當知，若諸菩薩欲證無上正等菩提，應善覺知如是記說虛名號等微細魔事。
“From this you should understand: if bodhisattvas wish to realize unsurpassed perfect enlightenment, they should skillfully recognize such subtle māra-affairs as these so‑called ‘predictions’ and empty epithets.”
「復次，善現！有諸菩薩修遠離行，謂隱山林、空澤、曠野，居阿練若宴坐思惟。時，有惡魔來至其所，恭敬讚歎遠離功德，謂作是言：『善哉！大士！能修如是真遠離行。此遠離行一切如來、應、正等覺共所稱讚，天帝釋等諸天神仙皆共守護、供養尊重，應常住此勿往餘處。』善現當知！我不稱歎諸菩薩眾常樂寂靜，居阿練若、曠野、山林宴坐思惟修遠離行。」
“Furthermore, Subhūti! There are bodhisattvas who practice the discipline of seclusion, that is, they hide away in mountains and forests, empty marshes, and wilderness, dwelling in hermitages to sit in meditation and reflect. At that time, an evil māra may come to them and respectfully praise the virtues of seclusion, saying: ‘Excellent, great being! You are able to cultivate just such a true practice of seclusion. This seclusion is praised by all Tathāgatas, Arhats, Perfectly Enlightened Ones; the Lord of the Gods Śakra and other deities and immortals all protect, make offerings to, and honor you. You should always remain here and not go elsewhere.’ Subhūti, you should know! I do not praise bodhisattvas who take constant delight in quietude, dwelling in hermitages, wildernesses, and mountain forests to sit in meditation and pursue the practice of seclusion.”
爾時，善現便白佛言：「諸菩薩眾應修何等真遠離行？而佛世尊今作是說：『我不稱歎諸菩薩眾常樂寂靜，居阿練若、曠野、山林宴坐思惟修遠離行。』」
Then Subhūti addressed the Buddha: “What, then, is the true practice of seclusion that bodhisattvas should cultivate? For now the World-Honored One has said: ‘I do not praise bodhisattvas who take constant delight in quietude, dwelling in hermitages, wildernesses, and mountain forests to sit in meditation and pursue the practice of seclusion.’”
佛告善現：「若諸菩薩或居山林、空澤、曠野、阿練若處，或住城邑、聚落、王都、喧雜之處，但能遠離煩惱惡業及諸聲聞、獨覺作意，行深般若波羅蜜多方便善巧，及修諸餘殊勝功德，是名菩薩真遠離行。此遠離行，一切如來、應、正等覺共所稱歎，諸佛世尊皆共開許。諸菩薩眾常應修學，若晝若夜應正思惟，精進修行此遠離法，是名菩薩修遠離行。此遠離行不雜聲聞、獨覺作意，不雜一切煩惱惡業，離諸喧雜畢竟清淨，令諸菩薩疾證無上正等菩提，能盡未來度有情眾。
The Buddha told Subhūti: “Whether bodhisattvas dwell in mountain forests, empty marshes, wildernesses, and hermitages, or live in cities, towns, royal capitals, and bustling places—so long as they can distance themselves from afflictions and evil deeds and from the mental orientation of the śrāvaka and pratyekabuddha, practice the profound skillful upāya of Prajñāpāramitā, and cultivate other supreme virtues, this is called the bodhisattvas’ true practice of seclusion. This practice of seclusion is praised in common by all Tathāgatas, Arhats, Perfectly Enlightened Ones; all the Buddhas, World-Honored Ones, approve it together. Bodhisattvas should constantly train in it; by day and by night they should contemplate it correctly and diligently cultivate this dharma of seclusion—this is called the bodhisattvas’ practice of seclusion. This seclusion does not mix with the mental orientation of the two vehicles, nor with any afflictions or evil deeds; it is free from all clamor and utterly pure. It enables bodhisattvas to swiftly realize unsurpassed perfect enlightenment and to deliver beings throughout the future.
「善現當知！魔所稱讚隱於山林、空澤、曠野、阿練若處，棄勝臥具宴坐思惟，非諸菩薩真遠離行。所以者何？彼遠離行猶有喧雜，謂彼或雜惡業煩惱，或雜聲聞、獨覺作意，於深般若波羅蜜多方便善巧不能精進信受修學，不能圓滿一切智智。
“Subhūti, you should know! The seclusion praised by māras—hiding in mountain forests, empty marshes, wildernesses, and hermitages, abandoning fine bedding to sit in meditation and reflect—is not the bodhisattvas’ true practice of seclusion. Why? Because that seclusion still contains ‘noise’—it may be mixed with evil deeds and afflictions, or with the mental orientation of the two vehicles. In regard to the profound Prajñāpāramitā’s skillful upāya, it cannot be zealously received, accepted, and cultivated, and it cannot bring the wisdom of all-knowing wisdom to perfection.”
「善現當知！有諸菩薩雖樂修行魔所稱讚遠離行法，而起憍慢不清淨心，輕蔑毀呰諸餘菩薩摩訶薩眾。謂有菩薩摩訶薩眾雖居城邑、聚落、王都而心清淨，不雜種種煩惱惡業及諸聲聞、獨覺作意，精勤修學波羅蜜多及餘無量菩提分法，成熟有情、嚴淨佛土，雖居憒閙而心寂靜，常樂修習真遠離行。彼於如是真淨菩薩摩訶薩眾，心生憍慢輕弄、毀呰、誹謗、凌蔑。
“Subhūti, you should know! There are bodhisattvas who enjoy cultivating the seclusion praised by māras, yet they give rise to pride and an impure mind, and they belittle, revile, slander, and disdain other bodhisattva-mahāsattvas. There are bodhisattva-mahāsattvas who, though living in cities, towns, or royal capitals, keep their minds pure, unmixed with any afflictions, evil deeds, or the mental orientation of the śrāvaka and pratyekabuddha. They diligently study and practice the perfections and the countless other factors of bodhi, mature sentient beings, and purify buddha-lands. Though they dwell amid bustle, their minds are tranquil, and they constantly delight in cultivating the true practice of seclusion. Toward such pure bodhisattva-mahāsattvas, those others become arrogant of heart and make light of them, revile them, slander them, and look down on them.
「善現當知！是諸菩薩遠離般若波羅蜜多方便善巧，雖居曠野百踰繕那，其中絕無諸惡禽獸、蛇蝎、盜賊，唯有鬼神、羅剎娑等遊止其中。彼居如是阿練若處，雖經一年，或五、或十、或復乃至百千俱胝若過是數修遠離行，而不了知真遠離行，謂諸菩薩雖居憒閙而心寂靜，遠離種種煩惱惡業及諸聲聞、獨覺作意，發趣無上正等菩提。
“Subhūti, you should know! These bodhisattvas are far from the skillful upāya of Prajñāpāramitā. Even if they live in wildernesses a hundred yojanas across, where there are absolutely no vicious beasts, no snakes or scorpions, and no bandits—only spirits and rākṣasas wandering about—even if they stay in such hermitages for a year, or five, or ten, or even for hundreds of thousands of koṭis of years beyond count, practicing ‘seclusion,’ they still do not understand the true practice of seclusion. That true practice is this: even while dwelling amid bustle, to keep a tranquil mind, to be free from all manner of afflictions, evil deeds, and the mental orientation of the two vehicles, and to set out toward unsurpassed perfect enlightenment.
「善現當知！是諸菩薩雖居曠野經歷多時，而雜聲聞、獨覺作意，於彼二地深生樂著，依二地法修遠離行，復於此行深生耽染。彼雖如是修遠離行，而不稱順諸佛之心。
“Subhūti, you should know! Although these bodhisattvas remain in the wilds for a long time, their minds are mixed with the orientation of the śrāvaka and pratyekabuddha. They become deeply attached to those two grounds, rely on the dharmas of those two grounds to practice ‘seclusion,’ and then become deeply enamored of that very practice. Though they cultivate seclusion in this way, it does not accord with the minds of the Buddhas.”
「善現當知！我所稱歎諸菩薩眾真遠離行，是諸菩薩都不成就。彼於真淨遠離行中，亦不見有相似行相。所以者何？彼於如是真遠離行不生愛樂，但樂勤修聲聞、獨覺空遠離行。
“Subhūti, you should know! As for the true practice of seclusion that I praise—these bodhisattvas do not accomplish it at all. Even within the truly pure practice of seclusion they do not perceive anything resembling its marks. Why is this so? Because toward such true seclusion they give rise to no love or delight; they delight only in diligently cultivating the seclusion of ‘emptiness’ as practiced by the śrāvakas and pratyekabuddhas.
「善現當知！是諸菩薩修不真淨遠離行時，魔來空中歡喜讚歎，告言：『大士！善哉！善哉！汝能勤修真遠離行。此遠離行一切如來、應、正等覺共所稱歎，汝於此行精勤修學，疾證無上正等菩提。』
“Subhūti, you should know! When these bodhisattvas cultivate a seclusion that is not truly pure, a māra comes through the sky, joyfully praising them, saying: ‘Great being, well done, well done! You are diligently cultivating the true practice of seclusion. This seclusion is commonly praised by all Tathāgatas, Arhats, Perfectly Enlightened Ones. If you zealously study and train in this practice, you will quickly realize unsurpassed perfect enlightenment.’
「善現當知！是諸菩薩執著如是二乘所修遠離行法以為最勝，輕弄毀蔑住菩薩乘雖居憒閙而心寂靜成調善法諸苾芻等言：『彼不能修遠離行，身居憒閙心不寂靜，無調善法。』
“Subhūti, you should know! These bodhisattvas cling to such two-vehicle seclusion-practices as supreme, and they make light of and disparage monks established in the bodhisattva vehicle who, though living amid bustle, have minds that are tranquil and well trained in wholesome dharmas, saying: ‘They cannot practice seclusion; living amid bustle, their minds are not at peace; they have no well-trained wholesome dharmas.’
「善現當知！是諸菩薩於佛所讚住真遠離行菩薩摩訶薩輕弄毀呰，謂居憒閙心不寂靜，不能勤修真遠離行。於諸如來所不稱讚住真喧雜行菩薩摩訶薩尊重讚歎，謂不喧雜其心寂靜，能正修行真遠離行。
“Subhūti, you should know! These bodhisattvas make light of and revile bodhisattva-mahāsattvas who abide in the true practice of seclusion praised by the Buddhas, claiming: ‘Living amid bustle, their minds are not tranquil; they cannot diligently cultivate true seclusion.’ And toward bodhisattva-mahāsattvas who dwell in what is truly a noisy practice—whom the Tathāgatas do not praise—they show respect and offer praise, claiming: ‘They are not noisy; their minds are tranquil; they can properly cultivate true seclusion.’
「善現當知！是諸菩薩於應親近、恭敬供養如世尊者，而不親近、供養恭敬，反加輕蔑。於應遠離，不應親近、恭敬供養如惡友者，而反親近、供養恭敬如事世尊。
“Subhūti, you should know! With regard to those who ought to be approached, honored, and offered to—like the World-Honored Ones—they do not draw near, honor, or make offerings, but instead heap contempt upon them. And toward those who should be avoided—bad friends whom one should not approach, honor, or make offerings to—they instead draw near, honor, and make offerings as if serving the World-Honored One.”
「善現當知！是諸菩薩遠離般若波羅蜜多方便善巧，妄起種種分別執著。所以者何？彼作是念：『我所修學是真遠離，故為非人稱讚護念。居城邑者身心擾亂，誰當護念、稱讚、敬重？』是諸菩薩由此因緣心多憍慢，輕蔑毀呰諸餘菩薩，煩惱惡業晝夜增長。
“Subhūti, you should know! These bodhisattvas, being far from the Perfection of Wisdom’s skillful means, arbitrarily generate all kinds of discriminations and attachments. Why is this so? They think: ‘What I cultivate is the true practice of seclusion; therefore non-human beings praise and protect me. Those who live in cities have bodies and minds that are disturbed—who would protect, praise, or honor them?’ Because of this cause and condition, such bodhisattvas become greatly proud at heart; they belittle and revile other bodhisattvas, and their afflictions and evil deeds increase day and night.
「善現當知！是諸菩薩於餘菩薩為旃荼羅，穢污菩薩摩訶薩眾，雖似菩薩摩訶薩相，而是天上、人中大賊，誑惑天、人、阿素洛等，其身雖服沙門法衣，而心常懷盜賊意樂。諸有發趣菩薩乘者，不應親近、供養恭敬、尊重讚歎如是惡人。所以者何？此諸人等懷增上慢，外似菩薩內多煩惱。是故，善現！若菩薩摩訶薩真實不捨一切智智，不棄無上正等菩提，深心欣求一切智智，欲得無上正等菩提，普為利樂諸有情者，不應親近、供養恭敬、尊重讚歎如是惡人。
“Subhūti, you should know! Such bodhisattvas regard other bodhisattvas as caṇḍālas, defiling the community of bodhisattva-mahāsattvas. Though they outwardly resemble bodhisattva-mahāsattvas, they are great thieves among gods and humans, deluding gods, humans, and asuras. Though their bodies wear the monastic robes, their minds always harbor the intentions of thieves. Those who have set out on the bodhisattva vehicle should not draw near to, make offerings to, honor, respect, or praise such evil people. Why is this so? Because these people harbor overweening pride—outwardly appearing like bodhisattvas while inwardly full of afflictions. Therefore, Subhūti, if a bodhisattva-mahāsattva truly does not abandon the wisdom that knows all, does not forsake unsurpassed perfect enlightenment, and with a deep heart delights in seeking the wisdom that knows all, wishing to attain unsurpassed perfect enlightenment for the benefit and happiness of all beings, then he should not draw near to, make offerings to, honor, respect, or praise such evil people.
「善現當知！諸菩薩摩訶薩常應精進修自事業，厭離生死不著三界，於彼惡賊旃荼羅人，常應發心慈、悲、喜、捨，應作是念：『我不應起如彼惡人所起過患，設當失念如彼暫起，即應覺知令速除滅。』是故，善現！諸菩薩摩訶薩欲證無上正等菩提，當善覺知諸惡魔事，應勤精進遠離、除滅如彼菩薩所起過患，勤求無上正等菩提。
“Subhūti, you should know! Bodhisattva-mahāsattvas should always diligently cultivate their own tasks, grow weary of birth and death and be unattached to the three realms. Toward those evil, bandit-like caṇḍāla people they should constantly arouse loving-kindness, compassion, sympathetic joy, and equanimity, and should think: ‘I should not give rise to the faults that those evil people give rise to. If through lapse of mindfulness such faults arise in me even briefly, I should recognize them and quickly eliminate them.’ Therefore, Subhūti, bodhisattva-mahāsattvas who wish to realize unsurpassed perfect enlightenment should skillfully discern all māra-affairs, should diligently strive to abandon and eradicate the very faults that such bodhisattvas have produced, and earnestly seek unsurpassed perfect enlightenment.
「善現當知！如是學者，是為菩薩方便善巧，如實覺知諸惡魔事。」
“Subhūti, you should know! One who learns in this way is a bodhisattva who possesses skillful means and truly recognizes the affairs of the evil māras.”