THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 509
Chapter 13: DHĀRAṆĪ (2)
At that time, Śāriputra asked the Buddha:
“World-Honored One, five hundred years after the Buddha enters Nirvāṇa, when the True Dharma is about to perish, in the northeastern direction, how many virtuous men and virtuous women will abide in the Great Vehicle, hear the profound Prajñāpāramitā, deeply delight in it, and furthermore be able to transcribe, uphold, read, recite, cultivate, contemplate, and explain it to others?”
The Buddha told Śāriputra:
“After I enter Nirvāṇa, five hundred years later and thereafter, when the True Dharma is about to perish, although in the northeastern direction there will be immeasurable virtuous men and virtuous women abiding in the Great Vehicle, few among them will hear the profound Prajñāpāramitā, deeply delight in it, and also be able to transcribe, uphold, read, recite, cultivate, contemplate, and explain it to others.
Furthermore, Śāriputra, those virtuous men abiding in the Great Vehicle who, upon hearing the profound Prajñāpāramitā, do not become fearful or alarmed, deeply delight in it, and either transcribe, uphold, read, recite, cultivate, contemplate, or explain it are extremely rare. Why? Śāriputra, those virtuous men and women abiding in the Great Vehicle have in the past drawn near to, made offerings to, revered, honored, praised, and extolled immeasurable Tathāgatas and Bodhisattvas, and asked about the profound meanings of the Prajñāpāramitā.
Furthermore, Śāriputra, those virtuous men abiding in the Great Vehicle will soon certainly perfect generosity up to Prajñāpāramitā. They will soon certainly perfect the wisdom of the knowledge of all aspects and the immeasurable, boundless other Buddha-dharmas.
Furthermore, Śāriputra, those virtuous men abiding in the Great Vehicle are remembered and protected by all Tathāgatas, assisted by countless virtuous friends, and safeguarded by superior roots of virtue. Because they wish to benefit sentient beings, they seek the unsurpassed enlightenment. Why? Śāriputra, I constantly teach those virtuous men abiding in the Great Vehicle Dharma corresponding to the wisdom of omniscience. In the past, the Tathāgata also constantly taught them Dharma corresponding to the wisdom of omniscience. Because of this cause and condition, in future lives those virtuous men and women will be able to seek the unsurpassed enlightenment.
Furthermore, Śāriputra, those virtuous men abiding in the Great Vehicle have stable bodies and minds. Even evil Māra kings and their wicked followers cannot destroy their aspiration for unsurpassed enlightenment; how much less could those who delight in evil and wish to slander the Prajñāpāramitā obstruct their minds and cause these virtuous men to fail to diligently seek unsurpassed enlightenment?
Furthermore, Śāriputra, those virtuous men abiding in the Great Vehicle, upon hearing Me teach this profound Prajñāpāramitā, rejoice in receiving the vast and wondrous Dharma, which has the ability to establish immeasurable sentient beings in superior wholesome Dharma and lead them to unsurpassed enlightenment.
Furthermore, Śāriputra, today these virtuous men abiding in the Great Vehicle before Me make great vows: ‘I shall establish countless hundreds of thousands of kinds of sentient beings, causing them to arouse the aspiration for unsurpassed enlightenment, cultivate the practices of great Bodhisattvas, manifest, guide, encourage, praise, and cause them to rejoice in unsurpassed enlightenment until they receive the prediction of non-retrogression.’ I greatly rejoice in these vows. Why? Śāriputra, because I see that these virtuous men abiding in the Great Vehicle have made great vows, and their minds and words are in accordance with each other. In future lives, they will certainly be able to establish countless hundreds of thousands of kinds of sentient beings, causing them to arouse the aspiration for unsurpassed enlightenment and cultivate the practices of great Bodhisattvas: manifesting, guiding, encouraging, praising, rejoicing in unsurpassed enlightenment until they receive the prediction of non-retrogression.
In the past, these virtuous men and women also made great vows before immeasurable Buddhas: ‘I must establish immeasurable hundreds of thousands of kinds of sentient beings, causing them to arouse the aspiration for unsurpassed enlightenment, cultivate the practices of great Bodhisattvas, manifest, guide, encourage, praise, and rejoice in unsurpassed enlightenment until they receive the prediction of non-retrogression.’ In the past, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones also greatly rejoiced in those vows. Why? Śāriputra, because the past Buddhas also saw that these virtuous men abiding in the Great Vehicle had made great vows, and that their minds and words were in accordance with each other. In the future, they will certainly be able to establish immeasurable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unsurpassed enlightenment, cultivate the practices of great Bodhisattvas: manifesting, guiding, encouraging, praising, causing them to rejoice in unsurpassed enlightenment until they receive the prediction of non-retrogression.
Furthermore, Śāriputra, these virtuous men abiding in the Great Vehicle possess vast faith and understanding. They can rely upon wonderful forms, sounds, fragrances, tastes, and tactile sensations to practice great generosity. Having practiced generosity, they can cultivate vast roots of virtue. Through these roots of virtue, they can receive vast karmic results. They receive such vast karmic results solely for the benefit of all sentient beings; toward sentient beings they can relinquish all internal and external possessions. They dedicate such cultivated roots of virtue, aspiring to be reborn in other Buddha lands where Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are presently teaching the unsurpassed profound Prajñāpāramitā. After hearing the unsurpassed profound Prajñāpāramitā, these people can establish immeasurable hundreds of thousands of sentient beings in that Buddha land, causing them to arouse the aspiration for unsurpassed enlightenment, cultivate the practices of great Bodhisattvas: manifesting, guiding, encouraging, praising, rejoicing, and causing them not to regress from unsurpassed enlightenment.”
At that time, Śāriputra again addressed the Buddha:
“World-Honored One, it is truly rare! Sugata, it is truly wondrous! Regarding all phenomena of the past, present, and future, the Buddha completely knows and realizes them. You completely know and realize all phenomena, suchness, the Dharma realm, and broadly speaking even the inconceivable realm; You completely know and realize the various meanings of teachings concerning phenomena; You completely know and understand the various mental activities of sentient beings; You completely know and realize the Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the past; You completely know and understand the Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the future; You completely know and realize the Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the present. Regarding all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in the ten directions and their teachings of Dharma concerning Bodhisattvas, Śrāvakas, Buddha lands, and so forth, You completely know and realize them.
World-Honored One, concerning the six pāramitās, does a great Bodhisattva who diligently and courageously constantly seeks them without stopping sometimes attain and sometimes fail to attain the six pāramitās?”
The Buddha said:
“Śāriputra, because that great Bodhisattva constantly diligently, courageously, and joyfully seeks the six pāramitās without stopping, he attains them at all times and there is no time when he does not attain them. Why? Because that great Bodhisattva constantly diligently, courageously, and joyfully seeks the six pāramitās without stopping, Buddhas and Bodhisattvas constantly protect and remember him.”
Śāriputra said:
“World-Honored One, if that great Bodhisattva sometimes does not attain the sūtras corresponding to the six pāramitās, how can it be said that he attains these six pāramitās?”
The Buddha taught:
“Śāriputra, if a great Bodhisattva constantly courageously believes in and seeks the six pāramitās, not caring even for his own body and life, yet sometimes fails to attain the sūtras corresponding to these teachings, such a thing cannot exist. Why? Śāriputra, because that great Bodhisattva seeks unsurpassed enlightenment, he manifests, guides, encourages, praises, and rejoices with sentient beings, causing them to uphold, read, recite, contemplate, and study these scriptures corresponding to the six pāramitās. Because of these roots of virtue, wherever he is born, he will constantly obtain the sūtras corresponding to the six pāramitās in order to uphold, read, recite, courageously strive, diligently practice, cultivate according to Dharma, bring about the accomplishment of sentient beings, and adorn purified Buddha lands. Until he attains unsurpassed enlightenment, during that period he will never temporarily abandon them.”
Chapter 14: MĀRA
At that time, Subhūti immediately addressed the Buddha:
“The Buddha has praised the merits and virtues of Bodhisattvas who, in order to attain unsurpassed enlightenment, diligently and courageously cultivate generosity up to Prajñāpāramitā, bring about the accomplishment of sentient beings, and purify and adorn Buddha lands. How can one know that Māra’s activities have obstructed these Bodhisattvas while they cultivate the practices leading toward unsurpassed enlightenment?”
The Buddha told Subhūti:
“Subhūti, if a great Bodhisattva wishes to teach Dharma with eloquence, but his eloquence only arises after a long delay, you should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“For what reason is it said that when a great Bodhisattva wishes to teach Dharma, his eloquence only arises after a long delay, and this is Māra’s activity?”
The Buddha said:
“Subhūti, while practicing the profound Prajñāpāramitā, this great Bodhisattva has cultivated Prajñāpāramitā up to generosity pāramitā, but they are difficult to perfect. Because of this reason, it is said to be Māra’s activity toward a Bodhisattva.
Furthermore, Subhūti, if a great Bodhisattva wishes to teach Dharma and eloquence suddenly arises, you should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“For what reason is it said that when a Bodhisattva wishes to teach Dharma and eloquence suddenly arises, this is Māra’s activity?”
The Buddha said:
“Subhūti, this great Bodhisattva practices generosity up to Prajñāpāramitā, wishes to fully teach Dharma, and when eloquence suddenly arises, he abandons cultivation. Therefore, this is Māra’s activity.
Furthermore, Subhūti, when transcribing the profound Prajñāpāramitā sūtra, if one becomes weary, yawns, laughs without reason, mocks one another, becomes disturbed in body and mind, reverses sentences, misunderstands meanings, fails to perceive the excellent intent, or sudden misfortunes occur, causing the transcription not to be completed, you should know this is Māra’s activity toward a Bodhisattva.
Furthermore, Subhūti, when upholding, reading, reciting, contemplating, cultivating, teaching, or listening to the profound Prajñāpāramitā sūtra, if one becomes weary, yawns, laughs without reason, mocks one another, becomes troubled in body and mind, disturbs the wording, misunderstands meanings, fails to perceive the excellent intent, or sudden misfortunes occur, causing the practice not to be accomplished, you should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“For what reason do some virtuous men abiding in the Bodhisattva Vehicle, upon hearing the teaching of the profound Prajñāpāramitā, suddenly think: ‘In this sūtra, I do not perceive any excellent meaning. Why should I endure the hardship of applying effort to listen to this sūtra?’ Having thought this, they leave; or they likewise abandon transcribing, upholding, reading, reciting, contemplating, cultivating, and explaining it?”
The Buddha said:
“Subhūti, these virtuous men abiding in the Bodhisattva Vehicle have not cultivated the six pāramitās such as generosity for a long time in previous lives. Therefore, regarding this sūtra, they do not perceive its excellent meaning, their minds do not delight in it, and they abandon it.
Furthermore, Subhūti, when virtuous men abiding in the Bodhisattva Vehicle hear the teaching of Prajñāpāramitā and think: ‘We have not received a prediction in this sūtra, so why should we listen?’ Because their minds are impure, they rise from their seats, become weary, leave, and have no attachment. You should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“Why does this profound sūtra not give them predictions, causing them to become weary, leave, and have no attachment?”
The Buddha said:
“Subhūti, Bodhisattvas who have not entered the stage of rightness separated from arising should not receive predictions of great Bodhi. If they are given predictions, their arrogance and conceited thoughts will increase; there would only be harm and no benefit. Therefore, they should not receive predictions.
Furthermore, Subhūti, when virtuous men abiding in the Bodhisattva Vehicle hear the teaching of Prajñāpāramitā and think: ‘This does not mention our names, so why should we listen?’ Because their minds are impure, they rise, become weary, leave, and have no attachment. You should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“Why does this profound sūtra not mention the names of those Bodhisattvas?”
The Buddha said:
“Subhūti, Bodhisattvas who have not received the prediction of great Bodhi are governed by this principle; their names should not be mentioned.
Furthermore, Subhūti, when virtuous men abiding in the Bodhisattva Vehicle hear the teaching of Prajñāpāramitā and think: ‘This does not mention the cities, towns, villages, or places where we were born, so why should we listen?’ Because their minds are impure, they rise, become weary, leave, and have no attachment. You should know this is Māra’s activity toward a Bodhisattva.”
Venerable Subhūti immediately addressed the Buddha:
“Why does this profound sūtra not speak of the villages, cities, or birthplaces of those Bodhisattvas?”
The Buddha taught:
“Subhūti, before the name of such a Bodhisattva has received prediction, one should not speak of the place where that Bodhisattva was born.
Furthermore, Subhūti, if virtuous men abiding in the Bodhisattva Vehicle hear the profound Prajñāpāramitā sūtra and, because their minds are impure, abandon it, then according to the degree of impurity in their minds and the extent of their weariness toward this sūtra, the number of eons corresponding to their merits will be diminished, and they will incur an obstacle to Bodhi corresponding to that. After experiencing this offense, they must pass through a period equal to the previous time before arousing diligence and effort again, seeking unsurpassed enlightenment and cultivating the difficult practices of Bodhisattvas, only then returning to their former state. Therefore, if one wishes to quickly attain unsurpassed enlightenment, a Bodhisattva should not become weary of and abandon the profound Prajñāpāramitā.
Furthermore, Subhūti, if virtuous men abiding in the Bodhisattva Vehicle abandon the profound Prajñāpāramitā in order to study other sūtras, you should know this is Māra’s activity toward a Bodhisattva. Why? Because these virtuous men abiding in the Bodhisattva Vehicle abandon the profound Prajñāpāramitā, which is the root of the wisdom of omniscience, and instead study other sūtras, which are merely branches and leaves; they certainly cannot attain the Buddha’s Bodhi.”
Venerable Subhūti immediately addressed the Buddha:
“Which scriptures are branches and leaves that cannot lead toward the wisdom of omniscience?”
The Buddha taught:
“Subhūti, if a Dharma that accords with the teachings of the Two Vehicles includes the four Foundations of Mindfulness, broadly speaking up to the eightfold Noble Path, the three liberation gates, the Four Truths, wisdom, and so forth, and virtuous men who cultivate within these attain only the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha Bodhi, they do not realize the unsurpassed state of Enlightenment. These are called branch-and-leaf scriptures that cannot lead to the wisdom of omniscience.
The profound Prajñāpāramitā will certainly lead to the wisdom of omniscience. It possesses great power and function, like the root of a tree. Those virtuous men abiding in the Bodhisattva Vehicle who abandon this Prajñāpāramitā and seek to study other scriptures will certainly not realize the wisdom of omniscience. Why? Because the profound Prajñāpāramitā constantly gives rise to assemblies of great Bodhisattvas and all worldly and supramundane merits. Other scriptures do not have this function. If a great Bodhisattva studies the Prajñāpāramitā, then he is studying all the precious worldly and supramundane merits of the great Bodhisattvas.
Furthermore, Subhūti, it is like a hungry dog that abandons the food given by its master and instead follows servants seeking scraps of food. In the future age there will be virtuous men abiding in the Mahāyāna who abandon the profound Prajñāpāramitā, the root source of all Buddha-dharmas, and seek to study scriptures that accord with the Two Vehicles. This matter is the same. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like someone who wishes to find a great elephant. After obtaining that elephant, he abandons it and searches for the elephant’s footprints. What do you think? Is that person wise?
Subhūti replied:
“That person is not wise.”
The Buddha said:
“Subhūti, in the future age there will be virtuous men abiding in the Mahāyāna who abandon the profound Prajñāpāramitā, the root source of all Buddha-dharmas, and seek to study scriptures that accord with the Two Vehicles. This matter is also the same. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like someone who wishes to see the great ocean. Having already reached the shore of the ocean, he instead looks at the hoofprints of an ox, thinking: ‘Is the water of the great ocean as deep and vast as this?’ What do you think? Is that person wise?
Subhūti replied:
“That person is not wise.”
The Buddha said:
“Subhūti, in the future age there will be virtuous men abiding in the Mahāyāna who abandon the profound Prajñāpāramitā, which is the root source of all Buddha-dharmas, and seek to study scriptures that accord with the Two Vehicles. This matter is also the same. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like a skilled craftsman or his disciple who wishes to create a great palace like the magnificent palace of Śakra, lord of the gods. After seeing that palace, he instead draws a preliminary plan for the palaces of the sun and moon. What do you think? Can that skilled craftsman or his disciple create a great palace like Śakra’s magnificent palace?
Subhūti replied:
“World-Honored One, no!”
The Buddha said:
“Subhūti, what do you think? Is that person wise?”
Subhūti replied:
“That person is not wise; rather, he is a foolish person.”
The Buddha said:
“Subhūti, in the future age there will be virtuous men abiding in the Mahāyāna who wish to reach the unsurpassed state of Enlightenment but abandon the profound Prajñāpāramitā and instead seek to study scriptures that accord with the Two Vehicles. This matter is likewise the same. Such a person will certainly not attain the unsurpassed state of Enlightenment. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like someone who wishes to see a Wheel-Turning King. After seeing one, but not recognizing him, he leaves and encounters a petty king, examines his appearance, and thinks: ‘How are the appearance and majesty of the Wheel-Turning Sage King different from this person?’ What do you think? Is that person wise?
Subhūti replied:
“That person is not wise.”
The Buddha said:
“Subhūti, in the future age, there will be virtuous men abiding in the Mahāyāna who are likewise like this. They wish to reach the unsurpassed state of Enlightenment but abandon the profound Prajñāpāramitā and seek to study scriptures that accord with the Two Vehicles, even saying: ‘These scriptures and those scriptures are no different, so what use is there in studying those other scriptures?’ Because of this reason, that person certainly will not realize the unsurpassed state of Enlightenment. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like someone who, when hungry, obtains delicious food of a hundred flavors but abandons it and seeks to eat rice made from grain that takes sixty days to grow. What do you think? Is that person wise?
Subhūti replied:
“That person is not wise.”
The Buddha taught:
“Subhūti, in the future age there will be virtuous men abiding in the Mahāyāna who abandon the profound Prajñāpāramitā and seek to study scriptures that accord with the Two Vehicles, wishing to find the wisdom of omniscience within them. They will only labor in vain and ultimately gain nothing. What do you think? Is that person wise?”
Subhūti replied:
“That person is not wise.”
The Buddha said:
“Subhūti, it is so, it is so! You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, it is like someone who, being poor, obtains a priceless jewel but throws it away and takes an ordinary Ca-giá-mạt-ni jewel instead. What do you think? Is that person wise?
Subhūti replied:
“That person is not wise.”
The Buddha said:
“Subhūti, in the future age there will be virtuous men abiding in the Mahāyāna who abandon the profound Prajñāpāramitā and seek to study scriptures that accord with the Two Vehicles, hoping to obtain the wisdom of omniscience within those scriptures. They will only waste their effort and toil without gaining anything. What do you think? Is that person wise?”
Subhūti replied:
“That person is not wise.”
The Buddha taught:
“It is so, it is so! You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, when virtuous men abiding in the Mahāyāna transcribe the profound Prajñāpāramitā, various scattered debates arise, wishing to speak of different kinds of Dharma methods, causing the transcription of the sutra not to be completed perfectly. You should know that this is a demonic deed of the Bodhisattva.
What are called many forms of debate? They are: delighting in speaking of form, sound, smell, taste, and touch; delighting in speaking of the six pāramitās; delighting in speaking of the Desire Realm, Form Realm, and Formless Realm; delighting in speaking of the merits of receiving, upholding, and reciting [the sutra]; delighting in speaking of cultivating other meritorious deeds, such as caring for the sick; delighting in speaking of the Foundations of Mindfulness up to the factors of the Noble Path; delighting in speaking of all meditative absorptions, liberations, concentrations, and attainments; delighting in speaking of the emptiness of the internal up to the unsurpassed state of Enlightenment. You should know that all of these are demonic deeds of the Bodhisattva.
Why? Because regarding the profound Prajñāpāramitā, when one wishes to explain the characteristics of Dharma, they are completely impossible to grasp, because there is no investigation and thought, because they are difficult to conceive, because there is no worry or concern, because there is no arising or ceasing, because there is no defilement or purity, because there is no concentration or disturbance, because they are far removed from names and language, because they cannot be spoken, and because they cannot be grasped. Why? Because within the profound Prajñāpāramitā, all Dharmas mentioned above do not truly exist and are completely impossible to grasp.
Virtuous men abiding in the Mahāyāna, when transcribing the profound Great Prajñāpāramitā Sutra, have their minds disturbed by such Dharmas, causing the act of transcription not to be completed. Therefore, it is said that this is a demonic deed of the Bodhisattva.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, can the profound Prajñāpāramitā be transcribed?”
The Buddha said:
“Subhūti, it cannot be transcribed. Why? Because within this profound Prajñāpāramitā Sutra, the six pāramitās, such as Prajñā and so forth, have no inherent nature and are completely impossible to grasp. Broadly speaking, even the wisdom of all aspects has no inherent nature and is completely impossible to grasp.
Subhūti, you should know that the inherent nature of all Dharmas does not truly exist and is completely impossible to grasp; this is emptiness. Such emptiness itself is the profound Prajñāpāramitā. A Dharma that is empty cannot transcribe emptiness. Therefore, I say that the profound Prajñāpāramitā cannot be transcribed.
Subhūti, you should know that if virtuous men abiding in the Mahāyāna give rise to the concept of emptiness toward the Prajñāpāramitā, you should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, when transcribing the profound Prajñāpāramitā Sutra, if virtuous men abiding in the Mahāyāna think: ‘I use written words to transcribe the Prajñāpāramitā. Those people rely on written words and cling to the Prajñāpāramitā,’ you should know that this is a demonic deed of the Bodhisattva. Why? Because within this profound Prajñāpāramitā Sutra, all Prajñā up to Giving pāramitā have no written words; form up to consciousness also have no written words; broadly speaking, even the wisdom of all aspects has no written words. Therefore, one should not cling to the idea that there are written words by which the Prajñāpāramitā can be transcribed.
Subhūti, you should know that if virtuous men abiding in the Mahāyāna cling to the thought: ‘Within this profound Prajñāpāramitā Sutra, all Prajñā up to Giving pāramitā have no written words; form up to consciousness also have no written words; broadly speaking, even the wisdom of all aspects has no written words,’ you should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, when transcribing, receiving, upholding, reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sutra, if virtuous men abiding in the Mahāyāna think of countries, cities, capitals, places, or think of their original teacher, or teaching masters, or fellow students, or acquaintances, or parents, or wives and children, or brothers and sisters, or relatives and friends, or kings and ministers; or think of thieves, robbers, wild beasts, evil people, demons, assemblies, entertainment, seeking revenge or repaying kindness, or other activities, you should know that all are demonic deeds of the Bodhisattva, because Māra uses these matters to disturb Bodhisattvas and prevent the deeds they are undertaking from being accomplished.
Furthermore, Subhūti, when virtuous men abiding in the Mahāyāna, while transcribing, receiving, upholding, reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sutra, gain great fame and benefits, receive respect and offerings such as clothing, food and drink, bedding, medicine during illness, and other possessions, if they become attached to these things and abandon their work, you should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, when virtuous men abiding in the Mahāyāna are transcribing, receiving, upholding, reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sutra, some evil Māras carry worldly treatises or scriptures that accord with the Two Vehicles and, pretending to be close friends, give them to the Bodhisattvas. These texts also extensively speak of worldly excellence, or extensively speak of the aggregates, sense bases, elements, and true principles of dependent origination, or the thirty-seven factors of Enlightenment, the three liberation gates, the four meditative absorptions, and so forth, saying:
‘This scripture has profound meaning. You should diligently cultivate and study it. Abandon your cultivation of that other scripture.’
These virtuous men abiding in the Mahāyāna should use skillful means to refuse and should not accept the worldly treatises or scriptures of the Two Vehicles given by evil Māra. Why? Because worldly treatises and Two Vehicle scriptures cannot lead to the wisdom of omniscience and do not lead toward the unsurpassed state of Enlightenment. Although skillful means may not be contradictory, they greatly obstruct the unsurpassed state of Enlightenment.
Subhūti, you should know that within this profound Prajñāpāramitā Sutra, the Tathāgata has extensively explained the skillful means concerning the path of great Bodhisattvas. If one diligently cultivates and studies within it, one will quickly realize the unsurpassed state of Enlightenment. If virtuous men abiding in the Mahāyāna, lacking skillful means, abandon the profound Prajñāpāramitā, accept and study the worldly treatises of evil Māra and the scriptures of the Two Vehicles, you should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, there are people who constantly hear the Dharma, rejoice in hearing it, enjoy hearing it, transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā. But those who teach the Dharma delight in pleasure and are lazy, unwilling to teach the Dharma to others, and do not give the profound Prajñāpāramitā to them. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, there are Dharma teachers whose minds do not delight in pleasure and are not lazy, who enjoy teaching and wish to give the profound Prajñāpāramitā, using every means to encourage transcription, receiving, upholding, reciting, and cultivation. But those who hear the Dharma are lazy and attached to pleasure, unwilling to listen, receive, or cultivate. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, there are people who hear the Dharma, rejoice in hearing it, enjoy hearing it, transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā. But the Dharma teachers wish to go to another place and refuse to teach. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, there are Dharma teachers who rejoice in teaching, delight in giving the profound Prajñāpāramitā, and use every means to encourage transcription, receiving, upholding, reciting, and cultivation. But those who hear the Dharma wish to go elsewhere and refuse to listen. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, Dharma teachers may have many evil desires, pursue fame and gain, clothing, food and drink, bedding, medicine, and other possessions, and their minds are never satisfied with respect and offerings. Meanwhile, those who hear the Dharma have few desires, are content, cultivate the practice of seclusion, are courageous and diligent, possess mindfulness, concentration, and wisdom, and dislike gain, offerings, respect, and reputation. The two sides do not harmonize, and thus there is no transmission, instruction, listening, receiving, upholding, reciting, or cultivation of the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, Dharma teachers may have few desires, be content, cultivate the practice of seclusion, be courageous and diligent, possess mindfulness, concentration, and wisdom, and dislike gain, offerings, respect, and reputation. Meanwhile, those who hear the Dharma may have many evil desires, pursue fame and gain, clothing, food and drink, bedding, medicine, and other possessions, and their minds are never satisfied with offerings and respect. The two sides do not harmonize, and thus there is no transmission, hearing, transcription, receiving, upholding, reciting, or cultivation of the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, Dharma teachers may practice the twelve ascetic virtues (dhūta practices), meaning that they dwell in secluded places and, wherever they are, possess only three robes. Those who hear the Dharma do not practice the twelve ascetic virtues. The two sides do not harmonize and do not transmit, listen to, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, those who hear the Dharma practice the twelve ascetic virtues, while the Dharma teachers do not practice the twelve ascetic virtues. The two sides do not harmonize and do not transmit, teach, listen to, transcribe, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, Dharma teachers may have faith, possess precepts, delight in teaching the profound Prajñāpāramitā to others, and skillfully encourage transcription, receiving, upholding, reciting, and cultivation. But those who hear the Dharma lack faith, lack precepts, and do not wish to listen. The two sides do not harmonize and do not transmit, teach, receive, transcribe, uphold, recite, or cultivate the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, those who hear the Dharma have faith, possess precepts, enjoy listening, enjoy asking questions, transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā. But the Dharma teachers lack faith, lack precepts, and do not wish to teach. The two sides do not harmonize, and there is no teaching, hearing, transcription, receiving, upholding, reciting, or cultivation of the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.
Furthermore, Subhūti, Dharma teachers may have minds free of stinginess and be able to give up everything. But those who hear the Dharma have stingy minds and do not often let go or practice giving. The two sides do not harmonize, and there is no teaching, receiving, transcription, upholding, recitation, or cultivation of the profound Prajñāpāramitā. You should know that this is a demonic deed of the Bodhisattva.”
Again, Subhūti, the person who listens to the Dharma has a mind that is not stingy and constantly gives up everything. But the person who expounds the Dharma has a stingy mind, does not constantly give up and practice generosity. The two sides are not in harmony, so there is no transmission, no hearing and receiving, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma wishes to make offerings to the Dharma teacher of clothing, food and drink, bedding, medicine, and various precious objects. But the Dharma teacher does not wish to accept and use them. The two sides are not in harmony, and therefore there is no transmission, listening, receiving, upholding, writing down, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma wishes to receive from the Dharma listener clothing, food, bedding, medicine, and various precious objects. But the person who listens to the Dharma does not wish to provide them. The two sides are not in harmony, and therefore there is no teaching, no hearing and receiving, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma has attained the ability of opening wisdom and does not enjoy speaking extensively. But the person who listens to the Dharma has attained the ability of elaborative wisdom and does not wish to speak briefly. The two sides are not in harmony, and therefore there is no teaching, no hearing and receiving, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma has attained the ability of opening wisdom and does not enjoy speaking extensively. But the person who expounds the Dharma has attained the ability of elaborative wisdom and does not like speaking briefly. The two sides are not in harmony, and therefore there is no teaching, no hearing and receiving, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma is dedicated to broadly knowing the sequence and meanings of the twelve divisions of the teachings, from Sūtras through Discourses. But the person who listens to the Dharma does not wish to broadly know the sequence and meanings of the twelve divisions of the teachings. The two sides are not in harmony, and therefore there is no teaching, no listening, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma is dedicated to broadly knowing the sequence and meanings of the twelve divisions of the scriptures. But the person who expounds the Dharma does not like broadly knowing the sequence and meanings of the twelve divisions of the scriptures. The two sides are not in harmony, and therefore there is no teaching, listening, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma has accomplished the six pāramitās and possesses skillful means regarding the six pāramitās. But the person who listens to the Dharma does not possess this virtue. The two sides are not in harmony, and therefore there is no teaching, listening, receiving, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma has accomplished the six pāramitās and also possesses skillful means regarding the six pāramitās. But the person who expounds the Dharma does not possess this virtue. The two sides are not in harmony, and therefore there is no hearing of the Dharma, no teaching, no writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma has attained dhāraṇī. But the person who listens to the Dharma has not yet attained dhāraṇī. The two sides are not in harmony, and therefore there is no teaching, listening, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma has attained dhāraṇī, but the person who expounds the Dharma has not yet attained dhāraṇī. The two sides are not in harmony, and therefore there is no transmission, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who expounds the Dharma wishes to cause the listener to respectfully write down, uphold, recite, and cultivate the profound Prajñāpāramitā. But the Dharma listener does not follow that person’s wishes. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma wishes to receive respect, write down, uphold, recite, and cultivate the profound Prajñāpāramitā. But the Dharma teacher does not follow that person’s wishes. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher has abandoned greed and has abandoned the five hindrances. But the person who listens to the Dharma has not abandoned greed and has not abandoned the five hindrances. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma has abandoned greed and has abandoned the five hindrances. But the Dharma teacher has not abandoned greed and has not abandoned the five hindrances. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, there are virtuous men dwelling in the Great Vehicle who, while writing down, upholding, reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sūtra, have someone come and speak about the sufferings in the three evil destinies. Taking this as an opportunity, that person says: “Regarding this body, you should diligently and energetically eradicate the roots of suffering quickly and enter Nirvāṇa. Why remain in the ocean of birth and death, undergoing hundreds of thousands of painful torments, in order to seek the supreme enlightenment?” Because of these words, that person’s writing down, upholding, reciting, cultivating, contemplating, and explaining of the Prajñāpāramitā does not reach completion. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, there are virtuous men dwelling in the Great Vehicle who, while writing down, upholding, reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sūtra, have someone come and praise the excellent things of the human realm, praise the Four Great Heavenly Kings, and even praise the wondrous superior things of the Heaven of Neither Perception nor Non-Perception. Taking this as an opportunity, that person says: “Although in the Desire Realm one enjoys sensual pleasures, in the Form Realm one enjoys the bliss of meditative absorptions, and in the Formless Realm one enjoys the bliss of attainments, all of these are impermanent, suffering, empty, selfless, impure, changing and deteriorating phenomena; phenomena of falling away, phenomena of separation, phenomena of exhaustion, phenomena of cessation. Regarding this body, why do you not diligently attain the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship, or Pratyekabuddha enlightenment, and enter the realm of completely peaceful Nirvāṇa? Why remain for a long time in cyclic existence, and why endure suffering for the sake of others in order to seek the supreme enlightenment?” Because of these words, that person’s writing down, upholding, reciting, cultivating, contemplating, and explaining the profound Prajñāpāramitā Sūtra does not reach completion. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher lives alone, is not bound by attachments, devotes himself to his own practice, and does not concern himself with others’ affairs. The Dharma listener enjoys gathering disciples, likes taking care of others’ affairs, and does not concern himself with his own practice. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the person who listens to the Dharma lives alone, is not bound by attachments, devotes himself to his own practice, and does not concern himself with others’ affairs. But the Dharma teacher enjoys gathering disciples, likes taking care of others’ affairs, and does not concern himself with his own practice. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher does not enjoy noisy and crowded places. But the Dharma listener likes noisy and crowded places. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma listener does not enjoy noisy and crowded places. But the Dharma teacher likes noisy and crowded places. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher wishes to cause the listener to support and assist all of that person’s activities. But the Dharma listener does not rejoice in the wishes of that person. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma listener enjoys helping with the activities of the Dharma teacher. But the Dharma teacher does not rejoice in the wishes of that person. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher, because of fame and gain, teaches the Dharma to others and also wishes to cause that person to write down, uphold, recite, and cultivate the profound Prajñāpāramitā. The Dharma listener recognizes that person’s actions and therefore does not wish to listen and accept. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma listener, because of fame and gain, wishes to invite the Dharma teacher and also seeks ways to write down, uphold, recite, and cultivate the profound Prajñāpāramitā. But the Dharma teacher recognizes that person’s actions and therefore does not accept the invitation. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher wishes to travel to another region, a place dangerous to body and life. The Dharma listener fears losing life and does not wish to go along. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma listener wishes to travel to another region, a place dangerous to body and life. The Dharma teacher fears losing life and does not wish to travel together. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher wishes to travel to another region where there are many bandits, diseases, epidemics, and famine. The Dharma listener fears those difficulties and refuses to go along. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma listener wishes to travel to another region where there are many bandits, diseases, epidemics, and famine. The Dharma teacher worries about those difficulties and refuses to go together. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher wishes to travel to another region that is safe, prosperous, joyful, and free from disasters. The Dharma listener wishes to follow along. The Dharma teacher skillfully says: “Although you follow me for the sake of benefit, when we arrive there, how can you be certain that it will satisfy you? You should carefully consider this so that you will not regret it later.” At that time, after hearing these words, the Dharma listener thinks: “It seems that he does not want me to go. If I insist on following, how can I be certain that I will hear the Dharma?” Therefore, he does not follow. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher wishes to travel to another region, and the road will pass through wilderness and dangerous places, with many dangers from bandits, robbers, violent groups, wild animals, hunters, poisonous snakes, and so forth. The Dharma listener wishes to follow that person. But the Dharma teacher skillfully says: “Why today, when there is no need, do you wish to follow me and pass through such a dangerous place? You should carefully reflect so that you will not regret it later.” After hearing this, the Dharma listener thinks: “That person’s intention is not to allow me to follow. If I insist on following, how can I be certain that I will hear the Dharma?” Therefore, he does not follow. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, the Dharma teacher has many patrons who often follow along. The Dharma listener comes to request teachings on Prajñāpāramitā, or requests to write down, uphold, recite, and practice according to the teachings. That person has many obstructing conditions and no free time to teach. The Dharma listener gives rise to anger and resentment. Later, even if teachings are given, he neither listens nor receives them. The two sides are not in harmony, and therefore there is no teaching, hearing and receiving, writing down, upholding, reciting, or cultivating the profound Prajñāpāramitā. You should know that this is a deed of Māra for a Bodhisattva.
Again, Subhūti, there are evil Māras who take the appearance of Bhikṣus and come to the Bodhisattvas, seeking ways to destroy their efforts, causing them not to write down, uphold, recite, cultivate, contemplate, or explain to others the profound Prajñāpāramitā Sūtra.
The Venerable Subhūti then said to the Buddha:
What is meant by demons disguising themselves as Bhikshus who come to Bodhisattvas and seek ways to obstruct them, preventing them from copying, receiving and retaining, reading and reciting, cultivating, contemplating, and explaining to others the profound Prajñāpāramitā Sutra?
The Buddha taught:
Subhūti, there are evil demons who disguise themselves as Bhikshus and come to Bodhisattvas, seeking ways to obstruct them and cause Bodhisattvas to abandon and become weary of the profound Prajñāpāramitā. The evil demons say: “What you have read, recited, and cultivated—the scriptures that teach the absence of characteristics—are not the true Prajñāpāramitā. I have recited and cultivated scriptures that have characteristics; those are the true Prajñāpāramitā.” When these words are spoken, some Bodhisattvas who have not yet received a prediction of Buddhahood immediately give rise to doubt toward Prajñāpāramitā. Because of doubt, they become weary of and abandon Prajñāpāramitā. Because they become weary of and abandon it, they do not copy, receive and retain, read and recite, cultivate, contemplate, or explain the profound Prajñāpāramitā to others. You should know that this is the work of Māra against Bodhisattvas.
Furthermore, Subhūti, there are evil demons who disguise themselves as Bhikshus and come to Bodhisattvas, saying to them: “If Bodhisattvas practice the profound Prajñāpāramitā, they will only realize the ultimate reality and attain the fruits from Stream-entry up to Pratyekabuddha Bodhi; in the end they will never attain unsurpassed Buddhahood. Why waste effort and undergo hardship with this scripture?” Hearing this, Bodhisattvas do not copy, receive and retain, read and recite, cultivate, contemplate, or explain the profound Prajñāpāramitā to others. You should know that this is the work of Māra against Bodhisattvas.
Furthermore, Subhūti, when copying… the Prajñāpāramitā, there are many works of Māra. Bodhisattvas should clearly recognize them and stay away from them.
The venerable Subhūti then asked the Buddha:
“What are called the works of Māra that Bodhisattvas need to clearly recognize and avoid?”
The Buddha taught:
Subhūti, when copying… the profound Prajñāpāramitā, there are many works of evil demons that resemble Prajñāpāramitā, Meditative Absorption, Patience, Pure Discipline, and Giving Perfections. There are many works of evil demons that resemble the Dharma of emptiness of the internal, the Dharma of emptiness of the external, the Dharma of emptiness of both the internal and external, the Dharma of emptiness of emptiness, the Dharma of great emptiness, the Dharma of ultimate-meaning emptiness, the Dharma of conditioned emptiness, the Dharma of unconditioned emptiness, the Dharma of ultimate emptiness, the Dharma of emptiness without boundaries, the Dharma of dispersed emptiness, the Dharma of inherent-nature emptiness, the Dharma of characteristic emptiness, the Dharma of emptiness in all phenomena, the Dharma of emptiness of non-existence, and the Dharma of emptiness of the self-nature of emptiness. There are also many works of evil demons that resemble such things as thusness, the Dharma realm, and, broadly speaking, even the inconceivable realm. Bodhisattvas should clearly recognize them and avoid them.
Furthermore, Subhūti, when copying… the profound Prajñāpāramitā, there are many works of Māra that obstruct. That is, there are evil demons who disguise themselves as Bhikshus, come to Bodhisattvas, and teach doctrines corresponding to the Two Vehicles, telling Bodhisattvas: “This is truly the Buddha’s teaching. Those who learn this Dharma will quickly attain the highest enlightenment.”
There are also evil demons who disguise themselves as Bhikshus, come to Bodhisattvas, teach the Four Foundations of Mindfulness of the Two Vehicles, and tell Bodhisattvas: “You should rely on this Dharma and diligently cultivate it; you will attain the fruit of Stream-entry, and broadly speaking, Pratyekabuddha Bodhi, leaving behind all birth, aging, illness, and death. Why seek the highest enlightenment?” These are the works of Māra concerning Prajñāpāramitā that Bodhisattvas must clearly recognize and avoid.
Furthermore, Subhūti, there are evil demons who assume the appearance of a Buddha, with bodies entirely the color of refined gold, constantly emitting light a fathom’s distance away, possessing the thirty-two marks of a Great Being and the eighty excellent features that adorn them completely, and come to Bodhisattvas. When Bodhisattvas see this, they develop deep admiration and respect. Because of this, they regress from the wisdom of omniscience and no longer wish to listen to, copy, receive and retain, read and recite, cultivate, contemplate, or teach the profound Prajñāpāramitā. You should know that this is the work of Māra against Bodhisattvas.
Furthermore, Subhūti, there are evil demons who assume the appearance of Bhikshus, with dignified conduct and handsome appearance, and come to Bodhisattvas. When Bodhisattvas see this, they develop admiration and respect. Because of this, they regress from the wisdom of omniscience and are unwilling to listen to, copy, receive and retain, read and recite, cultivate, contemplate, or expound the profound Prajñāpāramitā. You should know that this is the work of Māra against Bodhisattvas.
Furthermore, Subhūti, there are evil demons who assume the appearance of the Buddha, surrounded by Bhikshus, proclaiming the true Dharma, and come to Bodhisattvas. When Bodhisattvas see this, they greatly admire and respect it, thinking: “May I in future lives also become like this.” Because of this, they regress from the wisdom of omniscience and are unwilling to listen to, copy, receive and retain, read and recite, cultivate, contemplate, or expound the profound Prajñāpāramitā. You should know that this is the work of Māra against Bodhisattvas.
Furthermore, Subhūti, there are evil demons who assume the appearance of Bodhisattvas, whether by hundreds, thousands, or even countless numbers, either practicing the Giving Perfection, practicing Pure Discipline, and so forth up to practicing the Prajñāpāramitā. When Bodhisattvas see this, they greatly admire and respect it. Because of this, they regress from the wisdom of omniscience and are unwilling to listen to, copy, receive and retain, read and recite, cultivate, contemplate, or expound the profound Prajñāpāramitā. You should know that this is the work of Māra against Bodhisattvas. Why? Subhūti, because within this teaching of the profound Great Prajñāpāramitā, form does not truly exist, feeling, perception, formations, and consciousness do not truly exist; broadly speaking, all practices of great Bodhisattvas also do not truly exist. The unsurpassed enlightenment of all Buddhas also does not truly exist. If here form does not truly exist, and broadly speaking even the unsurpassed enlightenment of all Buddhas does not truly exist, then here all Tathāgatas, Arhats, Perfectly Enlightened Ones, all assemblies of great Bodhisattvas, Pratyekabuddhas, Śrāvakas, and ordinary beings also do not truly exist. Why? Because the self-nature of all phenomena is empty.
Furthermore, Subhūti, virtuous men abiding in the Great Vehicle, when listening to, copying, receiving and retaining, reading and reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sutra to others, encounter many obstacles, opposition, and destructive forces that arise, causing the efforts of those with little merit not to succeed. Just as in Jambudvīpa there are many precious jewels, such as beryl and even gold, yet many thieves obstruct and destroy the efforts of those seeking them, and those with little merit are unable to obtain them. The priceless wish-fulfilling jewel of the profound Prajñāpāramitā is likewise so. When those with little merit listen… many evil demons create obstacles.
The venerable Subhūti immediately said to the Buddha:
“World-Honored One, indeed so! Well-Gone One, indeed so! The profound Prajñāpāramitā is like the various precious jewels such as beryl… in Jambudvīpa; there are many dangers and obstacles, and those with little merit who seek them cannot obtain them. Virtuous men abiding in the Great Vehicle, because they have little merit and virtue, encounter many dangers and obstacles when listening… Although they desire it, they cannot accomplish it. Why? Because there are ignorant people controlled by demons. Therefore, when virtuous men abiding in the Great Vehicle listen to, copy, receive and retain, read and recite, cultivate, contemplate, and explain this profound Great Prajñāpāramitā Sutra, these virtuous men abiding in the Great Vehicle are obstructed by them.
“World-Honored One, those ignorant people have dull wisdom and cannot contemplate the vast Buddha Dharma. Therefore, they themselves cannot listen to, copy, receive and retain, read and recite, cultivate, contemplate, or explain Prajñāpāramitā. Yet instead they wish to obstruct others from copying… it.”
The Buddha taught:
Subhūti, indeed so, indeed so, just as you have said. There are ignorant people controlled by demons because they have not planted roots of virtue, their merit and wisdom are thin and shallow, they have not made great vows before the Buddhas, and they have not been protected by good spiritual friends.
Regarding Prajñāpāramitā, they themselves cannot listen to it up to explaining it. When virtuous men newly learning the Great Vehicle listen to, copy, and so forth up to explaining this profound Great Prajñāpāramitā Sutra, they will be obstructed by them. In the future age, there will be virtuous men and virtuous women whose merit and wisdom are shallow, whose roots of virtue are extremely few, and whose minds do not rejoice in the vast virtues of the Tathāgata. Regarding Prajñāpāramitā, they themselves cannot listen to it up to explaining it. Instead, they wish to prevent others from listening… You should know that such people incur immeasurable offenses.
Furthermore, Subhūti, there are virtuous men abiding in the Great Vehicle who, when listening to, copying, receiving and retaining, reading and reciting, cultivating, contemplating, and explaining this profound Great Prajñāpāramitā Sutra to others, encounter many works of Māra that obstruct them, causing their listening… not to be accomplished. Therefore, they cannot perfect Prajñāpāramitā up to the Giving Perfection. Broadly speaking, they cannot perfect the wisdom of all aspects.
There are virtuous men abiding in the Great Vehicle who, when listening to, copying, receiving and retaining, reading and reciting, cultivating, contemplating, and explaining the profound Great Prajñāpāramitā Sutra, if they encounter no works of Māra, will perfect Prajñāpāramitā, Meditative Absorption, Diligent Effort, Patience, Pure Discipline, and Giving Perfection, up to perfecting the wisdom of all aspects. You should know that all of this is due to the compassionate protective mindfulness and spiritual power of the Tathāgata. It is also due to the spiritual power of the present Tathāgatas throughout the worlds of the ten directions and the blessings of irreversible Bodhisattva assemblies, which cause evil demons to be unable to obstruct their listening… and prevent this undertaking from succeeding. It is also due to the power of the roots of virtue within the person themselves.