Chapter 11: Mara karma 魔事品第十一

魔事品第十一之一

爾時，善現便白佛言：「世尊！已說住菩薩乘善男子等修功德時多有留難，何等名為諸留難事？」

At that time, Subhūti addressed the Buddha, saying: 'World-Honored One! You have already said that when good men and others who abide in the bodhisattva vehicle cultivate merit, they encounter many obstacles. What are called these various obstacles?'

佛告善現：「留難事者謂諸魔事。」

The Buddha told Subhūti: 'Obstacles are what are called demonic activities (Māra-karma).'

具壽善現復白佛言：「云何名為菩薩魔事？」

The Venerable Subhūti again addressed the Buddha, saying: 'What are called bodhisattva demonic activities?'

佛告善現：「若菩薩摩訶薩欲宣說般若波羅蜜多時，或說法要辯久乃生，或說法要辯乃卒起，或說法要辯過量生，或所欲說未盡便止，或說法要言詞亂雜，或說法要言詞間斷，或說法時諸橫事起，令所欲說不遂本心，當知是為菩薩魔事。

The Buddha told Subhūti: 'When bodhisattva-mahāsattvas wish to proclaim Prajñāpāramitā, either eloquence in expounding the Dharma arises only after a long time, or eloquence in expounding the Dharma suddenly arises, or eloquence in expounding the Dharma arises excessively, or they stop before finishing what they wished to say, or their words in expounding the Dharma become confused and jumbled, or their words in expounding the Dharma become interrupted, or when expounding the Dharma various unexpected events arise that prevent them from saying what they originally intended—know that these are bodhisattva demonic activities.

「復次，善現！若菩薩摩訶薩書寫般若波羅蜜多甚深經時，或頻申欠呿，或互相嗤笑，或更相輕凌，或身心躁擾，或失念散亂，或文句顛倒，或迷惑義理，或不得滋味心生厭捨，或橫事卒起，或互相乖諍，由此等事書寫不終，當知是為菩薩魔事。

'Furthermore, Subhūti! When bodhisattva-mahāsattvas are transcribing the profound sūtra of Prajñāpāramitā, either they frequently stretch and yawn, or they mock and laugh at each other, or they despise and insult one another, or their bodies and minds become restless and agitated, or they lose mindfulness and become scattered, or the text and sentences become inverted, or they become confused about the meaning and principles, or they find no satisfaction and their minds generate aversion and abandonment, or unexpected events suddenly arise, or they argue with each other—due to such matters the transcription is not completed. Know that these are bodhisattva demonic activities.'

「復次，善現！若菩薩摩訶薩受持、讀誦、思惟、修習、說聽般若波羅蜜多甚深經時，或頻申欠呿，或互相嗤笑，或更相輕凌，或身心躁擾，或失念散亂，或文句顛倒，或迷惑義理，或不得滋味心生厭捨，或橫事卒起，或互相乖諍，由此等事所作不成，當知是為菩薩魔事。

'Furthermore, Subhūti! When bodhisattva-mahāsattvas are upholding, reciting, contemplating, practicing, expounding, or listening to the profound sūtra of Prajñāpāramitā, either they frequently stretch and yawn, or they mock and laugh at each other, or they despise and insult one another, or their bodies and minds become restless and agitated, or they lose mindfulness and become scattered, or the text and sentences become inverted, or they become confused about the meaning and principles, or they find no satisfaction and their minds generate aversion and abandonment, or unexpected events suddenly arise, or they argue with each other—due to such matters their activities are not accomplished. Know that these are bodhisattva demonic activities.

「復次，善現！若菩薩摩訶薩聞說般若波羅蜜多甚深經時，或作是念：『我於此中不得受記，何用聽為？』或作是念：『此中不說我之名字，何用聽為？』或作是念：『此中不說我之生處城邑、聚落，何用聽為？』由此等緣心不清淨，即從座起厭捨而去，無顧戀心，當知是為菩薩魔事。善現當知！若菩薩摩訶薩聞說般若波羅蜜多甚深經時，心不清淨厭捨去者，隨彼所起不清淨心，厭捨此經舉步多少，便減爾許劫數功德，獲爾許劫障菩提罪。受彼罪已，更爾許時發勤精進修諸菩薩難行苦行方可復本，是故名為菩薩魔事。

'Furthermore, Subhūti! When bodhisattva-mahāsattvas hear the profound sūtra of Prajñāpāramitā being explained, they may think: "I do not receive a prediction herein—what is the use of listening?" Or they may think: "My name is not mentioned herein—what is the use of listening?" Or they may think: "My birthplace, cities, or villages are not mentioned herein—what is the use of listening?" Due to such causes their minds become impure, and they immediately rise from their seats and leave with aversion and abandonment, without any attachment or longing. Know that these are bodhisattva demonic activities. Know this, Subhūti! When bodhisattva-mahāsattvas hear the profound sūtra of Prajñāpāramitā being explained but their minds become impure and they leave with aversion and abandonment—according to however many steps they take with such impure minds in abandoning this sūtra with aversion, they will lose that many eons' worth of merit and acquire that many eons' worth of sin that obstructs bodhi. After receiving such sin, they must spend that same amount of time generating diligent effort and cultivating the difficult ascetic practices of bodhisattvas before they can return to their original state. Therefore this is called bodhisattva demonic activity.

「復次，善現！若菩薩摩訶薩棄捨能引一切智智甚深般若波羅蜜多相應經典，學不能引一切智智隨順二乘諸餘經典，棄捨根本而攀枝葉，當知是為菩薩魔事。所以者何？甚深般若波羅蜜多相應經典，能生菩薩摩訶薩眾世、出世間殊勝功德，由斯能引一切智智，有大勢用，譬如樹根。諸餘經典無如是用，譬如枝葉無勝功能。若菩薩乘善男子等，修學如是甚深般若波羅蜜多相應經典，即為修學一切菩薩摩訶薩眾世、出世間殊勝功德，速能引發一切智智。若菩薩乘善男子等，棄捨如是甚深般若波羅蜜多相應經典，求學二乘相應經典，即為棄捨一切菩薩摩訶薩眾世、出世間殊勝功德，終不能得一切智智。是菩薩乘善男子等，福慧狹少棄本求末，是故名為菩薩魔事。

'Furthermore, Subhūti! When bodhisattva-mahāsattvas abandon the sūtras corresponding to the profound Prajñāpāramitā that can lead to omniscient wisdom, and instead study other sūtras corresponding to the two vehicles that cannot lead to omniscient wisdom, abandoning the root and grasping at branches and leaves—know that this is bodhisattva demonic activity. Why is this so? The sūtras corresponding to the profound Prajñāpāramitā can generate the excellent worldly and transcendental merits of the assembly of bodhisattva-mahāsattvas, and through this can lead to omniscient wisdom, having great power and function like tree roots. Other sūtras do not have such function, being like branches and leaves without superior capabilities. If good men and others of the bodhisattva vehicle study such sūtras corresponding to the profound Prajñāpāramitā, they are studying all the excellent worldly and transcendental merits of the assembly of bodhisattva-mahāsattvas and can swiftly generate omniscient wisdom. If good men and others of the bodhisattva vehicle abandon such sūtras corresponding to the profound Prajñāpāramitā and seek to study sūtras corresponding to the two vehicles, they abandon all the excellent worldly and transcendental merits of the assembly of bodhisattva-mahāsattvas and will never be able to attain omniscient wisdom. Such good men and others of the bodhisattva vehicle have limited merit and wisdom, abandoning the root and seeking the end. Therefore this is called bodhisattva demonic activity.'"

「善現當知！如癡餓狗棄捨主食，反從僕使而求索之。於當來世有菩薩乘善男子等，棄捨一切智智根本甚深般若波羅蜜多相應經典，求學二乘相應經典，亦復如是。所以者何？是菩薩乘善男子等覺慧闇鈍，棄捨能引一切智智甚深般若波羅蜜多相應經典，求學能引聲聞獨覺功德經典，定不能得一切智智。所以者何？聲聞、獨覺相應經典，但為自身調伏寂靜，出生死苦得涅槃樂，精勤修學如是經典，所引善根究竟唯得住二乘地自利圓滿。甚深般若波羅蜜多相應經典，普為濟拔一切有情出生死苦得涅槃樂，精勤修學如是經典所引善根究竟能得一切智智，利益安樂一切有情。

'Know this, Subhūti! It is like a foolish hungry dog that abandons its master's food and instead begs from servants. In future times, there will be good men and others of the bodhisattva vehicle who abandon the sūtras corresponding to the profound Prajñāpāramitā—the root of omniscient wisdom—and seek to study sūtras corresponding to the two vehicles, and it will be just like this. Why is this so? Such good men and others of the bodhisattva vehicle have dull and dim awakening wisdom. They abandon the sūtras corresponding to the profound Prajñāpāramitā that can lead to omniscient wisdom, and seek to study sūtras that can lead to the merits of śrāvakas and pratyekabuddhas—they will definitely not be able to attain omniscient wisdom. Why is this so? The sūtras corresponding to śrāvakas and pratyekabuddhas are only for one's own taming and pacification, to escape the suffering of birth and death and attain the bliss of nirvana. Diligently studying such sūtras, the wholesome roots they generate ultimately only enable one to abide on the ground of the two vehicles with self-benefit perfected. The sūtras corresponding to the profound Prajñāpāramitā are universally for rescuing and liberating all sentient beings from the suffering of birth and death to attain the bliss of nirvana. Diligently studying such sūtras, the wholesome roots they generate can ultimately attain omniscient wisdom and benefit and bring peace to all sentient beings.

「復次，善現！譬如有人欲觀香象身量大小、形類勝劣，得而不觀反尋其跡。於意云何？彼人黠不？」

'Furthermore, Subhūti! It is like a person who wishes to observe a fragrant elephant's body size and superior or inferior form and characteristics, but having obtained the elephant, does not observe it and instead searches for its tracks. What do you think? Is that person wise?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「於當來世有菩薩乘善男子等，棄捨一切智智根本甚深般若波羅蜜多相應經典，求學二乘相應經典，於中望得一切智智，亦復如是。

「復次，善現！譬如有人為珍寶故求趣大海，既至海岸不入大海反觀牛跡，作是念言：『大海中水其量深廣豈及此耶？此中亦應有諸珍寶。』於意云何？彼人黠不？」

'Furthermore, Subhūti! It is like a person who seeks the great ocean for the sake of precious jewels. Having reached the ocean shore, they do not enter the great ocean but instead observe cattle tracks, thinking: "How could the water in the great ocean be as deep and vast as this? There should also be precious jewels herein." What do you think? Is that person wise?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「於當來世有菩薩乘善男子等，棄捨一切智智根本甚深般若波羅蜜多相應經典，求學二乘相應經典，於中望得一切智智，亦復如是。所以者何？精勤修學二乘經典，究竟唯能得預流果，展轉乃至獨覺菩提，必不能得一切智智。故菩薩乘善男子等，欲疾證得一切智智，應學般若波羅蜜多，不應求學二乘經典。何以故？甚深般若波羅蜜多定是一切智智根本，二乘經典如枝葉故。

The Buddha told Subhūti: 'In future times, there will be good men and others of the bodhisattva vehicle who abandon the sūtras corresponding to the profound Prajñāpāramitā—the root of omniscient wisdom—and seek to study sūtras corresponding to the two vehicles, hoping to attain omniscient wisdom therein, and it will be just like this. Why is this so? Diligently studying the sūtras of the two vehicles can ultimately only enable one to attain the fruit of stream-entry and progressively up to pratyekabuddha enlightenment—one will definitely not be able to attain omniscient wisdom. Therefore, good men and others of the bodhisattva vehicle who wish to swiftly attain omniscient wisdom should study Prajñāpāramitā and should not seek to study the sūtras of the two vehicles. Why is this so? The profound Prajñāpāramitā is definitely the root of omniscient wisdom, while the sūtras of the two vehicles are like branches and leaves.'"

「復次，善現！如有工匠或彼弟子，欲造大殿如天帝釋殊勝殿量，見彼殿已而反規摸日月宮殿。於意云何？如是工匠或彼弟子，能造大殿量如帝釋殊勝殿不？」

"'Furthermore, Subhūti! It is like a craftsman or his disciple who wishes to build a great hall equal in size to Śakra's excellent palace. Having seen that palace, they instead model it after the palaces of the sun and moon. What do you think? Could such a craftsman or his disciple build a great hall equal in size to Śakra's excellent palace?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「彼人黠不？」

The Buddha told Subhūti: 'Is that person wise?'

善現答言：「彼人非黠。」

Subhūti answered: 'That person is not wise.'

佛告善現：「於當來世有菩薩乘善男子等，得深般若波羅蜜多，捨而求學二乘經典，欲證無上正等菩提利樂有情，亦復如是，當知彼是愚癡品類。

The Buddha told Subhūti: 'In future times, there will be good men and others of the bodhisattva vehicle who obtain the profound Prajñāpāramitā but abandon it and seek to study the sūtras of the two vehicles, wishing to attain supreme perfect enlightenment and benefit sentient beings—it will be just like this. Know that they belong to the category of the foolish.

「復次，善現！如有欲見轉輪聖王，見已不識捨至餘處，見小國王觀其形相，作如是念：『轉輪聖王形相威德豈勝於此？』於意云何？彼人黠不？」

'Furthermore, Subhūti! It is like someone who wishes to see a wheel-turning sage king. Having seen him but not recognizing him, they go elsewhere and see a petty king, observing his appearance and thinking: "How could the appearance and majestic virtue of a wheel-turning sage king surpass this?" What do you think? Is that person wise?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「於當來世有菩薩乘善男子等，欲趣無上正等菩提，轉妙法輪度有情眾，棄深般若波羅蜜多，求學二乘相應經典，言：『彼經典與此何異？何用彼為？』彼由此緣定不能得一切智智。所以者何？甚深般若波羅蜜多相應經典，種種方便示現、勸導、讚勵、慶喜住菩薩乘善男子等，令於無上正等菩提得不退轉。捨而求學二乘經典，當知彼人亦復如是。何以故？精勤修學二乘經典，定於佛果不能證故。

The Buddha told Subhūti: 'In future times, there will be good men and others of the bodhisattva vehicle who wish to proceed toward supreme perfect enlightenment and turn the wonderful Dharma wheel to liberate sentient beings, but they abandon the profound Prajñāpāramitā and seek to study sūtras corresponding to the two vehicles, saying: "How are those sūtras different from these? What use are they?" Through this cause they will definitely not be able to attain omniscient wisdom. Why is this so? The sūtras corresponding to the profound Prajñāpāramitā use various skillful means to demonstrate, encourage, praise, and inspire good men and others who abide in the bodhisattva vehicle, enabling them to attain non-retrogression regarding supreme perfect enlightenment. Those who abandon them and seek to study the sūtras of the two vehicles—know that such persons are just like this. Why is this so? Because diligently studying the sūtras of the two vehicles definitely cannot enable one to attain the Buddha fruit.'"

「復次，善現！如有饑人得百味食，棄而求噉兩月穀飯。於意云何？彼人黠不？」

'Furthermore, Subhūti! It is like a hungry person who obtains food with a hundred flavors but abandons it and seeks to eat two-month-old grain porridge. What do you think? Is that person wise?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「於當來世有菩薩乘善男子等亦復如是，求趣無上正等菩提，棄深般若波羅蜜多，求學二乘相應經典，於中欲覓一切智智，徒設劬勞終不能得。

The Buddha told Subhūti: 'In future times, good men and others of the bodhisattva vehicle will be just like this—seeking to proceed toward supreme perfect enlightenment, they abandon the profound Prajñāpāramitā and seek to study sūtras corresponding to the two vehicles, hoping to find omniscient wisdom therein. They set up toil in vain and will never be able to attain it.

「復次，善現！如有貧人得無價寶，棄而翻取迦遮末尼。於意云何？彼人黠不？」

'Furthermore, Subhūti! It is like a poor person who obtains a priceless treasure but abandons it and instead takes a kācamaṇi gem. What do you think? Is that person wise?'

善現對曰：「不也！世尊！」

Subhūti replied: 'No, World-Honored One!'

佛告善現：「於當來世有菩薩乘善男子等亦復如是，求趣無上正等菩提，棄深般若波羅蜜多，求學二乘相應經典，於中欲覓一切智智，徒設劬勞終不能得。

「復次，善現！住菩薩乘善男子等，若正書寫、受持、讀誦、思惟、修習甚深般若波羅蜜多相應經時，眾辯卒起，樂說種種差別法門，令書寫等不得究竟，當知是為菩薩魔事。」

'Furthermore, Subhūti! When good men and others who abide in the bodhisattva vehicle are properly transcribing, upholding, reciting, contemplating, and practicing the sūtras corresponding to the profound Prajñāpāramitā, if various eloquent discussions suddenly arise and they delight in expounding various different Dharma teachings, causing their transcribing and other activities to not reach completion—know that this is bodhisattva demonic activity.'

具壽善現便白佛言：「甚深般若波羅蜜多可書寫不？」

The Venerable Subhūti then addressed the Buddha, saying: 'Can the profound Prajñāpāramitā be transcribed?'

世尊告曰：「不也！善現！若菩薩乘善男子等，書寫如是甚深般若波羅蜜多相應經時，作如是念：『我以文字書寫般若波羅蜜多，如是文字即是般若波羅蜜多。』或依文字執著般若波羅蜜多，當知是為菩薩魔事。

The World-Honored One replied: 'No, Subhūti! When good men and others of the bodhisattva vehicle transcribe such sūtras corresponding to the profound Prajñāpāramitā, if they think: "I transcribe Prajñāpāramitā with written words, and such written words are Prajñāpāramitā," or if they cling to Prajñāpāramitā based on written words—know that this is bodhisattva demonic activity.

「復次，善現！住菩薩乘善男子等，書寫、受持、讀誦、修習、思惟、演說甚深般若波羅蜜多相應經時，或念國土，或念城邑，或念王都，或念方處，或念師友，或念父母，或念妻子，或念兄弟，或念姊妹，或念親戚，或念朋侶，或念王臣，或念盜賊，或念猛獸，或念惡人，或念惡鬼，或念眾集，或念遊戲，或念音樂，或念報怨，或念報恩，或念飲食、衣服、臥具，或念諸餘資身什物，或念製造文頌書論，或念時節寒熱豐儉，或念象、馬、水、火等事，或念諸餘所作事業，當知皆是菩薩魔事。魔以此事擾惱菩薩，令書寫等皆不得成，菩薩覺知皆應遠離。

'Furthermore, Subhūti! When good men and others who abide in the bodhisattva vehicle are transcribing, upholding, reciting, practicing, contemplating, and expounding the sūtras corresponding to the profound Prajñāpāramitā, if they think of countries, or think of cities, or think of royal capitals, or think of places, or think of teachers and friends, or think of parents, or think of wives and children, or think of brothers, or think of sisters, or think of relatives, or think of companions, or think of kings and ministers, or think of thieves, or think of fierce beasts, or think of evil people, or think of evil spirits, or think of gatherings, or think of games, or think of music, or think of revenge, or think of repaying kindness, or think of food, clothing, and bedding, or think of other necessities for the body, or think of composing verses, books, and treatises, or think of seasons of cold, heat, abundance, and scarcity, or think of elephants, horses, water, fire, and other matters, or think of other various works and activities—know that all these are bodhisattva demonic activities. Demons use these matters to disturb and vex bodhisattvas, preventing their transcribing and other activities from being accomplished. Bodhisattvas should recognize this and stay far away from all such distractions.'"

「復次，善現！住菩薩乘善男子等，書寫、受持、讀誦、修習、思惟、演說甚深般若波羅蜜多相應經時，得大名利恭敬供養，彼由此緣廢所作業，當知亦是菩薩魔事，菩薩覺知皆應厭捨。

'Furthermore, Subhūti! When good men and others who abide in the bodhisattva vehicle are transcribing, upholding, reciting, practicing, contemplating, and expounding the sūtras corresponding to the profound Prajñāpāramitā, if they obtain great fame, profit, reverence, and offerings, and through this cause abandon their original work—know that this is also bodhisattva demonic activity. Bodhisattvas should recognize this and reject it with aversion.

「復次，善現！住菩薩乘善男子等，書寫、受持、讀誦、修習、思惟、演說甚深般若波羅蜜多相應經時，惡魔化作苾芻等像，執持種種世俗書論或復二乘相應經典，詐現親友授與菩薩，告菩薩言：『如是經典義味深奧，應勤修學捨所習經。』此菩薩乘善男子等方便善巧，不應受著惡魔所授世俗書論或復二乘相應經典。所以者何？世俗書論、二乘經典，不能引發一切智智，非趣無上正等菩提無倒方便，乃於無上正等菩提極為障礙。善現當知！甚深般若波羅蜜多相應經中，廣說菩薩摩訶薩道方便善巧，若於此中精勤修學，速能證得一切智智。若菩薩乘善男子等，無巧便故，近惡友故，棄深般若波羅蜜多，受學惡魔世俗書論、二乘經典，當知是為菩薩魔事。

'Furthermore, Subhūti! When good men and others who abide in the bodhisattva vehicle are transcribing, upholding, reciting, practicing, contemplating, and expounding the sūtras corresponding to the profound Prajñāpāramitā, evil demons transform into the appearance of monks and others, holding various worldly books and treatises or sūtras corresponding to the two vehicles, falsely appearing as close friends and giving them to bodhisattvas, telling the bodhisattvas: "Such sūtras have profound and subtle meaning—you should diligently study them and abandon the sūtras you are currently practicing." Such good men and others of the bodhisattva vehicle, through skillful means, should not accept or become attached to the worldly books and treatises or sūtras corresponding to the two vehicles given by evil demons. Why is this so? Worldly books and treatises and sūtras of the two vehicles cannot generate omniscient wisdom—they are not the correct skillful means for proceeding toward supreme perfect enlightenment, but are extreme obstacles to supreme perfect enlightenment. Know this, Subhūti! In the sūtras corresponding to the profound Prajñāpāramitā, the skillful means of the bodhisattva-mahāsattva path are extensively explained. If one diligently studies herein, one can swiftly attain omniscient wisdom. If good men and others of the bodhisattva vehicle, lacking skillful means and being close to evil friends, abandon the profound Prajñāpāramitā and accept and study the worldly books and treatises or sūtras of the two vehicles given by evil demons—know that this is bodhisattva demonic activity.

「復次，善現！能聽法者樂聽、樂問、書寫、受持、讀誦、修習甚深般若波羅蜜多，能說法者著樂懈怠不欲為說，亦不施與甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can listen to the Dharma delight in listening, delight in asking questions, and wish to transcribe, uphold, recite, and practice the profound Prajñāpāramitā, but those who can expound the Dharma are attached to pleasure and lazy, unwilling to expound for them or give them the profound Prajñāpāramitā—know that this is bodhisattva demonic activity.

「復次，善現！能說法者心不著樂亦不懈怠，樂說、樂施甚深般若波羅蜜多，方便勸勵書寫、受持、讀誦、修習，能聽法者懈怠著樂，不欲聽受乃至修習，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have minds not attached to pleasure and are not lazy, delighting in expounding and giving the profound Prajñāpāramitā and skillfully encouraging transcribing, upholding, reciting, and practicing, but those who can listen to the Dharma are lazy and attached to pleasure, unwilling to listen and receive it or practice it—know that this is bodhisattva demonic activity.

「復次，善現！能聽法者具念慧力，樂聽、樂問、書寫、受持、讀誦、修習甚深般若波羅蜜多，能說法者欲往他方不獲教授，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can listen to the Dharma possess mindfulness and wisdom power, delighting in listening, asking questions, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā, but those who can expound the Dharma wish to go to other places so that instruction cannot be obtained—know that this is bodhisattva demonic activity.

「復次，善現！能說法者樂說、樂施甚深般若波羅蜜多，方便勸勵書寫、受持、讀誦、修習，能聽法者欲往他方不獲聽受，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma delight in expounding and giving the profound Prajñāpāramitā and skillfully encourage transcribing, upholding, reciting, and practicing, but those who can listen to the Dharma wish to go to other places so that listening and receiving cannot be obtained—know that this is bodhisattva demonic activity.

「復次，善現！能說法者具大惡欲，愛重名利，衣服、飲食、臥具、醫藥及餘資財，供養恭敬心無厭足，能聽法者少欲喜足修遠離行，勇猛正勤具念定慧，厭怖利養恭敬名譽，或具嫉慳不能捨施，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have great evil desires, cherishing fame and profit, clothing, food, bedding, medicine, and other material goods, with insatiable minds for offerings and reverence, while those who can listen to the Dharma have few desires and are content, cultivating practices of renunciation, with courageous right effort and complete mindfulness, concentration, and wisdom, being disgusted by and fearful of gain, reverence, and reputation, or being jealous and stingy and unable to give generously—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者少欲喜足修遠離行，勇猛正勤具念定慧，厭怖利養恭敬名譽，或具嫉慳不能捨施，能聽法者具大惡欲，愛重名利、衣服、飲食、臥具、醫藥及餘資財，供養恭敬心無厭足，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have few desires and are content, cultivating practices of renunciation, with courageous right effort and complete mindfulness, concentration, and wisdom, being disgusted by and fearful of gain, reverence, and reputation, or being jealous and stingy and unable to give generously, while those who can listen to the Dharma have great evil desires, cherishing fame and profit, clothing, food, bedding, medicine, and other material goods, with insatiable minds for offerings and reverence—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.'"

「復次，善現！能說法者有信、有戒，受行十二杜多功德，樂為他說甚深般若波羅蜜多，方便勸勵書寫、受持、讀誦、修習，能聽法者無信、無戒，亦無十二杜多功德，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have faith and moral conduct, practice the twelve dhūta (ascetic) merits, and delight in expounding the profound Prajñāpāramitā for others, skillfully encouraging transcribing, upholding, reciting, and practicing, but those who can listen to the Dharma have no faith, no moral conduct, and no twelve dhūta merits—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能聽法者有信、有戒，受行十二杜多功德，樂聽、樂問、書寫、受持、讀誦、修習甚深般若波羅蜜多，能說法者無信、無戒，亦無十二杜多功德，不欲教授，兩不和合，不獲說聽、書寫、受持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can listen to the Dharma have faith and moral conduct, practice the twelve dhūta merits, and delight in listening, asking questions, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā, but those who can expound the Dharma have no faith, no moral conduct, and no twelve dhūta merits and are unwilling to teach—the two are incompatible and cannot obtain expounding, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者心無慳悋一切能捨，能聽法者心有慳悋不能捨施，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have minds without stinginess and can give up everything, but those who can listen to the Dharma have minds with stinginess and cannot give generously, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能聽法者欲求供養能說法者衣服、飲食、臥具、醫藥及餘資財，能說法者不樂受用，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can listen to the Dharma wish to make offerings of clothing, food, bedding, medicine, and other material goods to those who can expound the Dharma, but those who can expound the Dharma do not enjoy receiving them, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者成就開智不樂廣說，能聽法者成就演智不樂略說，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma possess analytical wisdom but do not delight in extensive explanation, while those who can listen to the Dharma possess expository wisdom but do not delight in brief explanations, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者專樂廣知十二分教次第法義，能聽法者不樂廣知十二分教次第法義，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma exclusively delight in extensive knowledge of the sequential meanings of the twelve-fold teachings, but those who can listen to the Dharma do not delight in extensive knowledge of the sequential meanings of the twelve-fold teachings, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者成就六種波羅蜜多，方便善巧得陀羅尼，能聽法者無如是德，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have accomplished the six pāramitās, possess skillful means, and have attained dhāraṇī, but those who can listen to the Dharma lack such virtues, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者欲令恭敬書寫、受持、讀誦、修習甚深般若波羅蜜多，能聽法者不隨其意，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish for respectful transcribing, upholding, reciting, and practicing of the profound Prajñāpāramitā, but those who can listen to the Dharma do not follow their wishes, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者已離慳垢、已離五蓋，能聽法者未離慳垢、未離五蓋，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have already abandoned stinginess and the five hindrances, but those who can listen to the Dharma have not yet abandoned stinginess and the five hindrances, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能聽法者有信樂心欲了深義，而說法者於此經中未甚純熟不能決了，能聽法者不樂聽聞，由是因緣，不得書寫、受持、讀誦、思惟、修習，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can listen to the Dharma have faithful and joyful minds and wish to understand the profound meaning, but those who can expound the Dharma are not yet thoroughly familiar with this sūtra and cannot resolve it definitively, and those who can listen to the Dharma do not delight in listening—through this cause and condition, they cannot transcribe, uphold, recite, contemplate, and practice. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者心樂為說，能聽法者不樂聽聞，或上相違，兩不和合，不獲說聽、書寫、受持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have minds that delight in expounding, but those who can listen to the Dharma do not delight in listening, or the reverse—the two are incompatible and cannot obtain expounding, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.'"

「復次，善現！能說法者雖樂說法而身沈重，眾病所纏不能為說，或聽法者雖樂聽法而身沈重，眾病所纏不能聽受，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma, although they delight in expounding the Dharma, have heavy bodies and are bound by various illnesses so they cannot expound, or when those who can listen to the Dharma, although they delight in listening to the Dharma, have heavy bodies and are bound by various illnesses so they cannot listen and receive—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！有菩薩乘善男子等，書寫、受持、讀誦、修習、思惟、演說甚深般若波羅蜜多相應經時，若有人來說諸惡趣種種苦事，因復告言：『汝於此身應勤精進，速盡苦際入般涅槃，何用稽留生死大海，受百千種難忍苦事，求趣無上正等菩提？』彼由此言，於所書寫、受持、讀誦、修習、思惟、演說如是甚深般若波羅蜜多不得究竟，當知是為菩薩魔事。

「復次，善現！有菩薩乘善男子等，書寫、受持、讀誦、修習、思惟、演說甚深般若波羅蜜多相應經時，若有人來讚說人趣種種勝事，讚說諸天長壽安樂，因而告曰：『雖於欲界受諸欲樂，於色界中受靜慮樂，於無色界受等至樂，而彼皆是無常、苦、空、無我、不淨、變壞之法、謝法、離法、盡法、滅法，汝於此身何不精進取預流果展轉乃至獨覺菩提，入般涅槃畢竟安樂，何用久處生死輪迴，無事為他受諸勤苦，求趣無上正等菩提？』彼由此言，於所書寫、受持、讀誦、修習、思惟、演說如是甚深般若波羅蜜多不得究竟，當知是為菩薩魔事。

'Furthermore, Subhūti! When good men and others of the bodhisattva vehicle are transcribing, upholding, reciting, practicing, contemplating, and expounding the sūtras corresponding to the profound Prajñāpāramitā, if someone comes and praises the various excellent affairs of the human realm and praises the longevity and peace of the gods, then tells them: "Although in the desire realm one enjoys various sense pleasures, in the form realm one enjoys meditative bliss, and in the formless realm one enjoys absorption bliss, all these are impermanent, suffering, empty, selfless, impure dharmas—dharmas of decay, departure, exhaustion, and extinction. Why do you not diligently strive in this very body to attain the fruit of stream-entry and progressively up to pratyekabuddha enlightenment, entering parinirvāṇa for ultimate peace? Why remain long in the cycle of birth and death, uselessly accepting various hardships for others, seeking to proceed toward supreme perfect enlightenment?"—through such words, they cannot complete their transcribing, upholding, reciting, practicing, contemplating, and expounding of such profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者一身無繫，專修己事不憂他業，能聽法者好領徒眾，樂營他事不憂自業，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma are unattached and focused on cultivating their own affairs without worrying about others' business, while those who can listen to the Dharma enjoy leading groups of disciples and delight in managing others' affairs without worrying about their own cultivation, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者不樂喧雜，能聽法者樂處喧雜，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma do not enjoy clamor and noise, while those who can listen to the Dharma enjoy being in clamorous places, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者欲令聽者於我所為悉皆隨助，能聽法者不隨其欲，或上相違，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish listeners to assist in all their undertakings, but those who can listen to the Dharma do not follow their wishes, or the reverse—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者為名利故欲為他說，復欲令彼書寫、受持、讀誦、修習甚深般若波羅蜜多，能聽法者知其所為不欲從受；或能聽者為名利故欲請他說，復欲方便書寫、受持、讀誦、修習甚深般若波羅蜜多，能說法者知其所為而不隨請，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish to expound for others for the sake of fame and profit, and also wish them to transcribe, uphold, recite, and practice the profound Prajñāpāramitā, but those who can listen to the Dharma know their motives and do not wish to receive from them; or when those who can listen wish to request others to expound for the sake of fame and profit, and also wish to skillfully transcribe, uphold, recite, and practice the profound Prajñāpāramitā, but those who can expound the Dharma know their motives and do not comply with the request—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者欲往他方危身命處，能聽法者恐失身命不欲隨往；或能聽者欲往他方危身命處，能說法者恐失身命不欲共往，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish to go to other places that endanger body and life, but those who can listen to the Dharma fear losing their lives and do not wish to follow; or when those who can listen wish to go to other places that endanger body and life, but those who can expound the Dharma fear losing their lives and do not wish to go together—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者欲往他方多賊、疾疫、饑渴國土，能聽法者慮彼艱辛不肯隨往；或能聽者欲往他方多賊、疾疫、饑渴國土，能說法者慮彼艱辛不肯共往，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish to go to other lands with many bandits, epidemics, hunger, and thirst, but those who can listen to the Dharma consider those hardships and refuse to follow; or when those who can listen wish to go to other lands with many bandits, epidemics, hunger, and thirst, but those who can expound the Dharma consider those hardships and refuse to go together—the two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.'"

「復次，善現！能說法者欲往他方安隱豐樂無難之處，能聽法者欲隨其去，能說法者方便試言：『汝雖為利欲隨我往，而汝至彼豈必遂心？宜善審思勿後憂悔。』時，聽法者聞已念言：『是師不欲令我去相，設固隨往豈必聞法？』由此因緣不隨其去，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish to go to other places that are peaceful, prosperous, and without difficulties, and those who can listen to the Dharma wish to follow them, those who can expound the Dharma test them by saying: "Although you wish to follow me for benefit, how can you be certain your wishes will be fulfilled when you arrive there? You should carefully consider this and not regret it later." At that time, those who can listen to the Dharma, having heard this, think: "The teacher does not want me to go. Even if I insist on following, how could I necessarily hear the Dharma?" Through this cause and condition they do not follow, the two are incompatible, and they cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者欲往他方，所經道路曠野險阻，多諸賊難及旃荼羅惡獸、獵師、毒蛇等怖，能聽法者欲隨其去，能說法者方便試言：『汝今何故無事隨我欲往如是諸險難處？宜善審思勿後憂悔。』能聽法者聞已念言：『師應不欲令我隨往，設固隨往何必聞法？』由此因緣不隨其去，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma wish to go to other places where the roads pass through vast wilderness with dangerous obstacles, many bandits and difficulties, as well as caṇḍālas, wild beasts, hunters, poisonous snakes, and other terrors, and those who can listen to the Dharma wish to follow them, those who can expound the Dharma test them by saying: "Why do you now wish to follow me to such dangerous places for no reason? You should carefully consider this and not regret it later." Those who can listen to the Dharma, having heard this, think: "The teacher probably does not want me to follow. Even if I insist on following, how could I necessarily hear the Dharma?" Through this cause and condition they do not follow, the two are incompatible, and they cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！能說法者多有施主數相追隨，聽法者來請說般若波羅蜜多，或請書寫、受持、讀誦、如說修行，彼多緣礙無暇教授，能聽法者起嫌恨心，後雖教授而不聽受，兩不和合，不獲教授、聽受、書持、讀誦、修習甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! When those who can expound the Dharma have many patrons who frequently follow them, and those who can listen to the Dharma come requesting the teaching of Prajñāpāramitā, or requesting transcribing, upholding, reciting, and practicing according to the teachings, but due to many obligations and obstacles they have no time to teach, those who can listen to the Dharma generate resentment and hatred. Later, although they do teach, they do not listen and receive. The two are incompatible and cannot obtain instruction, listening, transcribing, upholding, reciting, and practicing the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！有諸惡魔作種種形，至菩薩所方便破壞，令於般若波羅蜜多相應經典，不得書寫、受持、讀誦、修習、思惟、為他演說。是故，善現！住菩薩乘善男子等，於深般若波羅蜜多書寫等時所有留難，當知皆是菩薩魔事。」

'Furthermore, Subhūti! Evil demons take various forms and come to bodhisattvas to skillfully sabotage them, preventing them from transcribing, upholding, reciting, practicing, contemplating, and expounding for others the sūtras corresponding to Prajñāpāramitā. Therefore, Subhūti! When good men and others who abide in the bodhisattva vehicle encounter obstacles during transcribing and other activities related to the profound Prajñāpāramitā, know that all these are bodhisattva demonic activities.'

具壽善現便白佛言：「何緣惡魔作諸形像，至菩薩所方便破壞，令於般若波羅蜜多相應經典不得書寫乃至演說？」

The Venerable Subhūti then addressed the Buddha, saying: 'For what reason do evil demons take various forms and come to bodhisattvas to skillfully sabotage them, preventing them from transcribing through to expounding the sūtras corresponding to Prajñāpāramitā?'

佛告善現：「甚深般若波羅蜜多能生諸佛一切智智，諸佛所有一切智智能生佛教，佛教能生無量無數有情般若，有情般若能證無邊諸煩惱斷，煩惱斷者一切惡魔不得其便，一切惡魔不得便故多生憂苦，如箭入心：『勿我由斯甚深般若波羅蜜多境界空缺。』是故惡魔作諸形像，至菩薩所方便破壞，令於般若波羅蜜多相應經典不得書寫乃至演說。」

The Buddha told Subhūti: 'The profound Prajñāpāramitā can generate the omniscient wisdom of all Buddhas. The omniscient wisdom possessed by all Buddhas can generate the Buddha's teaching. The Buddha's teaching can generate the prajñā of countless sentient beings. The prajñā of sentient beings can realize the cutting off of boundless afflictions. Those whose afflictions are cut off cannot be taken advantage of by any evil demons. Because all evil demons cannot take advantage of them, they generate much worry and suffering, like arrows piercing their hearts: "Let not our realm become vacant due to this profound Prajñāpāramitā." Therefore, evil demons take various forms and come to bodhisattvas to skillfully sabotage them, preventing them from transcribing through to expounding the sūtras corresponding to Prajñāpāramitā.'

爾時，善現復白佛言：「云何惡魔作諸形像，至菩薩所方便破壞？」

At that time, Subhūti again addressed the Buddha, saying: 'How do evil demons take various forms and come to bodhisattvas to skillfully sabotage them?'

佛告善現：「有諸惡魔作沙門像，至菩薩所方便破壞，令其毀厭甚深般若波羅蜜多，謂作是言：『汝所習誦無相經典非真般若波羅蜜多，我所習誦有相經典是真般若波羅蜜多。』作是語時，有諸菩薩未得受記，新學大乘智慧狹劣，便於般若波羅蜜多相應經典心生疑惑，由疑惑故便於般若波羅蜜多而生毀厭，由毀厭故遂不書寫、受持、讀誦、修習、思惟、為他演說甚深般若波羅蜜多，當知是為菩薩魔事。

The Buddha told Subhūti: 'Evil demons take the appearance of śramaṇas and come to bodhisattvas to skillfully sabotage them, causing them to disparage and become disgusted with the profound Prajñāpāramitā, saying: "The signless sūtras you study and recite are not the true Prajñāpāramitā. The sūtras with signs that I study and recite are the true Prajñāpāramitā." When they speak thus, some bodhisattvas who have not yet received predictions and are new to studying the Great Vehicle with limited wisdom generate doubt about the sūtras corresponding to Prajñāpāramitā. Due to doubt they generate disparagement and disgust toward Prajñāpāramitā. Due to disparagement and disgust they then do not transcribe, uphold, recite, practice, contemplate, or expound for others the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「復次，善現！有諸惡魔作苾芻像，至菩薩所語菩薩言：『若諸菩薩行深般若波羅蜜多，唯證實際得預流果乃至或得獨覺菩提，終不能證無上佛果，何緣於此唐設劬勞？』菩薩既聞，便不書寫、受持、讀誦、修習、思惟、為他演說甚深般若波羅蜜多，當知是為菩薩魔事。

'Furthermore, Subhūti! Evil demons take the appearance of monks and come to bodhisattvas, telling them: "If bodhisattvas practice the profound Prajñāpāramitā, they will only realize the true limit and attain the fruit of stream-entry up to or obtain pratyekabuddha enlightenment—they will never be able to realize the supreme Buddha fruit. Why set up such futile toil for this?" Having heard this, bodhisattvas then do not transcribe, uphold, recite, practice, contemplate, or expound for others the profound Prajñāpāramitā. Know that this is bodhisattva demonic activity.

「如是，善現！甚深般若波羅蜜多書寫等時多諸魔事，菩薩應覺，覺已精勤正念、正知，方便遠離。」

'Thus, Subhūti! When transcribing and other activities related to the profound Prajñāpāramitā take place, there are many demonic activities. Bodhisattvas should be aware of this, and having become aware, should diligently maintain right mindfulness and right knowing, and skillfully distance themselves from them.'

具壽善現便白佛言：「如是！世尊！如是！善逝！甚深般若波羅蜜多書寫等時多諸魔事。譬如無價大寶神珠，雖有勝能而多怨賊；如是般若波羅蜜多，雖有勝德而多留難。住菩薩乘善男子等，少福德故，書寫等時有諸惡魔為作留難，雖有樂欲而不能成。所以者何？有愚癡者為魔所惑，住菩薩乘善男子等，於深般若波羅蜜多書寫等時為作留難。世尊！彼愚癡者覺慧微昧，不能思議廣大佛法，自於般若波羅蜜多不能書寫、受持、讀誦、修習、思惟、聽聞、演說，復樂障他書寫等事。」

The Venerable Subhūti then addressed the Buddha, saying: 'So it is! World-Honored One! So it is! Well-Gone One! When transcribing and other activities related to the profound Prajñāpāramitā take place, there are many demonic activities. It is like a priceless great precious spiritual jewel—although it has excellent capabilities, it has many enemies and thieves. Similarly, although Prajñāpāramitā has excellent virtues, it has many obstacles. Good men and others who abide in the bodhisattva vehicle, having little merit, encounter evil demons creating obstacles for them during transcribing and other times, and although they have joy and desire, they cannot succeed. Why is this so? There are foolish people who are deluded by demons, and when good men and others who abide in the bodhisattva vehicle are transcribing and engaged in other activities related to the profound Prajñāpāramitā, they create obstacles for them. World-Honored One! Those foolish people have dim and obscure awakening wisdom and cannot contemplate the vast Buddha-dharmas. They themselves cannot transcribe, uphold, recite, practice, contemplate, listen to, or expound Prajñāpāramitā, and they also delight in obstructing others' transcribing and other activities.'

佛告善現：「如是！如是！如汝所說。有愚癡人為魔所使，未種善根福慧薄劣，未於佛所發弘誓願，未為善友之所攝受，自於般若波羅蜜多不能書寫乃至演說，新學大乘善男子等，於深般若波羅蜜多書寫等時為作留難。於當來世有善男子、善女人等，福慧薄劣善根微少，於諸如來廣大功德心不欣樂，自於般若波羅蜜多不能書寫、受持、讀誦、修習、思惟、聽聞、演說，復樂障他書寫等事，當知彼類獲罪無邊。

The Buddha told Subhūti: 'So it is! So it is! It is as you have said. There are foolish people who are employed by demons—they have not planted wholesome roots and have weak merit and wisdom, have not generated great vows before Buddhas, and have not been embraced by good friends. They themselves cannot transcribe through to expound Prajñāpāramitā, and when good men and others who are new to studying the Great Vehicle are transcribing and engaged in other activities related to the profound Prajñāpāramitā, they create obstacles for them. In future times there will be good men and good women with weak merit and wisdom and few wholesome roots who do not rejoice in the vast merits of the Tathāgatas. They themselves cannot transcribe, uphold, recite, practice, contemplate, listen to, or expound Prajñāpāramitā, and they also delight in obstructing others' transcribing and other activities. Know that such people will obtain boundless sin.

「復次，善現！有菩薩乘善男子等，於深般若波羅蜜多書寫等時，多有魔事為作留難，令書寫等皆不得成，由此不能圓滿功德，善根未熟、福慧少故。有菩薩乘善男子等，於深般若波羅蜜多書寫等時，若無魔事，當知皆是諸佛神力慈悲護念。所以者何？惡魔眷屬雖勤方便欲滅般若波羅蜜多，諸佛世尊亦勤方便慈悲護念，令菩薩乘善男子等於深般若波羅蜜多書寫等時無諸留難，速證無上正等菩提。」

'Furthermore, Subhūti! When some good men and others of the bodhisattva vehicle are transcribing and engaged in other activities related to the profound Prajñāpāramitā, there are many demonic activities creating obstacles for them, preventing their transcribing and other activities from being accomplished. Through this they cannot perfect their merit, because their wholesome roots are not yet mature and their merit and wisdom are few. When some good men and others of the bodhisattva vehicle are transcribing and engaged in other activities related to the profound Prajñāpāramitā, if there are no demonic activities, know that this is all due to the spiritual power and compassionate protection of all Buddhas. Why is this so? Although the retinues of evil demons diligently use skillful means wishing to destroy Prajñāpāramitā, all Buddha World-Honored Ones also diligently use skillful means with compassionate protection, enabling good men and others of the bodhisattva vehicle to have no obstacles when transcribing and engaged in other activities related to the profound Prajñāpāramitā, so they can swiftly attain supreme perfect enlightenment.'