大般若波羅蜜多經

02

At that time, Shariputra addressed the Buddha:

“World-Honored One! Five hundred years after the Buddha’s entrance into nirvana, when the True Dharma is about to perish, how many good men and others in the northeast, abiding in the Great Vehicle, will hear the profound prajnaparamita and, with deep faith, delight in it? Moreover, how many will be able to copy it, receive and retain it, read and recite it, cultivate it, contemplate it, and expound it to others?”

The Buddha said:

“Shariputra! Five hundred years after I enter nirvana, when the True Dharma is about to perish, although there will be immeasurable numbers of good men and others in the northeast abiding in the Great Vehicle, few will hear the extremely profound prajnaparamita, delight in it with deep faith, and further be able to copy it, receive and retain it, read and recite it, cultivate it, contemplate it, and expound it to others.

“Furthermore, Shariputra! It is exceedingly rare for those good men and others abiding in the Great Vehicle, upon hearing the extremely profound prajnaparamita, not to become timid, terrified, or alarmed, but to delight in it with deep faith and perhaps copy it, receive and retain it, read and recite it, cultivate it, contemplate it, and explain it. Why is this? Shariputra! It is because those good men and others abiding in the Great Vehicle have formerly drawn near to, made offerings to, revered, honored, and praised immeasurable Tathagatas and bodhisattvas, and have asked them about the profound meaning and principles of prajnaparamita.

“Furthermore, Shariputra! Before long, those good men and others abiding in the Great Vehicle will certainly perfect the perfection of generosity through the perfection of prajnaparamita. Before long, they will certainly perfect the knowledge of all aspects and immeasurable, boundless other qualities of a Buddha.

“Furthermore, Shariputra! Those good men and others abiding in the Great Vehicle are kept in mind and protected by all Tathagatas, assisted by innumerable spiritual friends, and safeguarded by their supreme roots of virtue. Because they wish to benefit sentient beings, they seek unsurpassed, complete enlightenment.

Why is this? Shariputra! I have constantly taught those good men and others abiding in the Great Vehicle the Dharma corresponding to omniscience.

Tathagatas of the past also constantly taught them the Dharma corresponding to omniscience. Because of these causes and conditions, in future lives those good men, good women, and others will be able to seek unsurpassed, complete enlightenment. They will teach others such Dharma and enable them to attain unsurpassed, complete enlightenment.

“Furthermore, Shariputra! The bodies and minds of those good men and others abiding in the Great Vehicle are settled and secure. Even Mara kings and their wicked retinues cannot destroy their aspiration to seek unsurpassed, complete enlightenment. How much less could those who delight in wrongdoing and wish to slander prajnaparamita obstruct their resolve and prevent them from diligently seeking unsurpassed, complete enlightenment?

“Furthermore, Shariputra! When those good men and others abiding in the Great Vehicle hear me teach this extremely profound prajnaparamita, their hearts rejoice because they have obtained the vast and wondrous Dharma, through which they can establish immeasurable sentient beings in the supreme and wholesome Dharma and bring them to unsurpassed, complete enlightenment.

“Furthermore, Shariputra! Today, before me, those good men and others abiding in the Great Vehicle make this vast vow: ‘I shall establish innumerable hundreds of thousands of sentient beings, cause them to arouse the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas, and shall demonstrate, guide, encourage, and praise this path so that they rejoice in unsurpassed, complete enlightenment, until they receive the prediction of non-retrogression.’ I greatly rejoice in that vow.

Why is this? Shariputra! It is because I perceive that these good men and others abiding in the Great Vehicle have made a vast vow, and that their thoughts accord with their words.

In this life, they will certainly be able to establish innumerable hundreds of thousands of sentient beings, cause those sentient beings to arouse the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas, and shall demonstrate, guide, encourage, and praise this path so that they rejoice in unsurpassed, complete enlightenment, until they receive the prediction of non-retrogression.

“In the past, these good men, good women, and others also made vast vows before immeasurable Buddhas: ‘I shall establish immeasurable hundreds of thousands of sentient beings, cause them to arouse the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas, and shall demonstrate, exhort, guide, and praise this path so that they rejoice in unsurpassed, complete enlightenment, until they receive the prediction of non-retrogression.’ The Tathagatas, Arhats, Perfectly Enlightened Ones of the past also greatly rejoiced in those vows. Why is this? Shariputra! It is because the Buddhas of the past also perceived that these good men and others abiding in the Great Vehicle had made vast vows, and that their thoughts accorded with their words.

“In the future, they will certainly be able to establish immeasurable hundreds of thousands of sentient beings, cause those sentient beings to arouse the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas, and shall demonstrate, guide, encourage, and praise this path so that they rejoice in unsurpassed, complete enlightenment, until they receive the prediction of non-retrogression.

“Furthermore, Shariputra! These good men abiding in the Great Vehicle possess vast faith and understanding. Relying upon subtle and wondrous forms, sounds, odors, flavors, and tangible objects, they can practice vast generosity.

Having practiced generosity, they can cultivate vast roots of virtue. By virtue of these roots of virtue, they can experience vast fruits of karmic recompense. They experience such vast fruits of karmic recompense solely for the benefit of all sentient beings.

For the sake of all sentient beings, they can relinquish all their internal and external possessions. They dedicate the roots of virtue thus planted, vowing to be born in Buddha lands in other directions where Tathagatas, Arhats, Perfectly Enlightened Ones are presently expounding this extremely profound prajnaparamita and this unsurpassed Dharma.

“After hearing the unsurpassed Dharma of the extremely profound prajnaparamita, they will be able to establish immeasurable hundreds of thousands of sentient beings in those Buddha lands, cause them to arouse the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas, and shall demonstrate, guide, encourage, and praise this path so that they rejoice and attain non-retrogression from unsurpassed, complete enlightenment.”

At that time, Shariputra again addressed the Buddha:

“World-Honored One! How rare this is! Sugata!

How marvelous this is! The Buddha has completely realized and known all phenomena of the past, future, and present. He has completely realized and known the suchness of all phenomena, the Dharma realm, and, broadly speaking, even the inconceivable realm.

He has completely realized and known the differing doctrines and meanings of all phenomena. He has completely realized and known the differing mental activities of sentient beings. He has completely realized and known the Buddhas, bodhisattvas, shravakas, Buddha lands, and so forth of the past.

He has completely realized and known the Buddhas, bodhisattvas, shravakas, and Buddha lands of the future. He has completely realized and known the Buddhas, bodhisattvas, shravakas, and Buddha lands of the present. He has completely realized and known the teachings concerning bodhisattvas, shravakas, Buddha lands, and so forth proclaimed by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the realms of the ten directions.

“World-Honored One! Among great bodhisattvas who diligently and courageously seek the six perfections without ever resting, are there any who sometimes fail to realize the six perfections?”

The Buddha said:

– Shariputra! That great bodhisattva always applies himself diligently and courageously to the six paramitas, joyfully seeking them without rest; therefore, at all times he is able to obtain them, and there is no time when he does not obtain them. Why is this? Shariputra! Because that great bodhisattva always applies himself diligently and courageously to the six paramitas, joyfully seeking them without rest, the Buddhas and bodhisattvas constantly watch over and remain mindful of him.

Shariputra said to the Buddha:

– Blessed One! If at times that great bodhisattva does not obtain scriptures corresponding to the six paramitas, how can it be said that he obtains these six paramitas?

The Buddha said:

– Shariputra! If a great bodhisattva constantly seeks the six paramitas with courageous faith, regardless of his own body and life, it is impossible that at any time he should fail to obtain scriptures corresponding to them. Why is this? Shariputra! Because that great bodhisattva seeks unsurpassed, complete and perfect enlightenment, and demonstrates, instructs, encourages, praises, and inspires joy in sentient beings, causing them to receive and retain, read and recite, contemplate, and cultivate the scriptures corresponding to these six paramitas. By virtue of these roots of goodness, wherever he is born, he always obtains sutras corresponding to these six paramitas, receives and retains, reads and recites them, and courageously and diligently practices in accordance with the Dharma, bringing sentient beings to maturity and adorning and purifying Buddha lands. Until he has attained unsurpassed, complete and perfect enlightenment, he never temporarily abandons these practices.

XIV. CHAPTER ON THE DEEDS OF MARA

At that time, Subhuti said to the Buddha:

– The Buddha has praised the merits of bodhisattvas who, in order to attain unsurpassed, complete and perfect enlightenment, diligently and courageously cultivate generosity through prajnaparamita, bring sentient beings to maturity, and adorn and purify Buddha lands. How can one recognize the deeds of Mara that obstruct these great bodhisattvas while they practice toward unsurpassed, complete and perfect enlightenment?

The Buddha said:

– Subhuti! If a great bodhisattva, delighting in eloquent exposition of the Dharma, waits a long time before expounding it, you should know that this is a deed of Mara affecting the bodhisattva.

The Venerable Subhuti then said to the Buddha:

– For what reason is it said that when a great bodhisattva, delighting in eloquent exposition of the Dharma, waits a long time before expounding it, this is a deed of Mara?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, it becomes difficult for him to perfect prajnaparamita through the paramita of generosity. For this reason, it is said to be a deed of Mara affecting the bodhisattva.

Furthermore, Subhuti! If a great bodhisattva, because he delights in eloquent exposition of the Dharma, waits a long time before expounding it, you should know that this is a deed of Mara affecting the bodhisattva.

The Venerable Subhuti said to the Buddha:

– For what reason is it said that when a bodhisattva, delighting in eloquent exposition of the Dharma, waits a long time before expounding it, this is a deed of Mara?

The Buddha said:

– Subhuti! This great bodhisattva cultivates generosity through prajnaparamita, but, in his haste to give rise to the practice because he delights in eloquent exposition of the Dharma, it becomes a deed of Mara.

Furthermore, Subhuti! While copying the scriptures of profound prajnaparamita, one may become weary, belch and yawn, laugh and jest without cause, treat others contemptuously, become disturbed in body and mind, transpose sentences, misunderstand their meaning, and fail to apprehend their sublime intent; misfortunes then arise, preventing the copying from being completed. You should know that these are deeds of Mara affecting the bodhisattva.

Furthermore, Subhuti! While receiving and retaining, reading and reciting, contemplating and cultivating, expounding or listening to the scriptures of profound prajnaparamita, one may become weary, belch and yawn, laugh and jest without cause, treat others contemptuously, become disturbed in body and mind, transpose sentences, misunderstand their meaning, and fail to apprehend their sublime intent; misfortunes then arise, preventing the undertaking from being accomplished. You should know that these are deeds of Mara affecting the bodhisattva.

The Venerable Subhuti said to the Buddha:

– For what reason do some good men and others who abide in the bodhisattva vehicle, upon hearing profound prajnaparamita expounded, suddenly think: “I cannot apprehend the sublime intent of this scripture, so why should I labor painfully to listen to it?” Having thought thus, they immediately depart; and why does the same occur when they receive and retain, read and recite, contemplate and cultivate, copy, or expound it?

The Buddha said:

– Subhuti! Because these good men and others who abide in the bodhisattva vehicle did not cultivate the six paramitas, such as generosity, for a long time in past lives, they cannot apprehend the sublime intent of this scripture. Their minds take no delight in it, and so they immediately abandon it.

Furthermore, Subhuti! Upon hearing prajnaparamita expounded, some good men and others who abide in the bodhisattva vehicle may think: “Since we receive no prediction in this scripture, why should we listen to it?” Their minds become impure, and so they rise from their seats and leave in weariness and disgust, without any lingering attachment. You should know that this is a deed of Mara affecting the bodhisattva.

The Venerable Subhuti said to the Buddha:

– Why does this profound scripture not confer predictions upon them, causing them to leave in weariness and disgust without any lingering attachment?

The Buddha said:

– Subhuti! Bodhisattvas who have not yet entered the state of right determination should not receive a prediction of great enlightenment. If such a prediction were conferred upon them, their pride and negligence would only increase, bringing harm and no benefit. Therefore, no prediction is conferred upon them.

Furthermore, Subhuti! Upon hearing prajnaparamita expounded, some good men and others who abide in the bodhisattva vehicle may think: “Since our names are not mentioned here, why should we listen to it?” Their minds become impure, and they immediately rise and leave in weariness and disgust, without any lingering attachment. You should know that this is a deed of Mara affecting the bodhisattva.

The Venerable Subhuti said to the Buddha:

– Why does this profound scripture not mention the names of those bodhisattvas?

The Buddha said:

– Subhuti! According to the Dharma, the names of bodhisattvas who have not yet received a prediction of great enlightenment should not be mentioned.

Furthermore, Subhuti! Upon hearing prajnaparamita expounded, some good men and others who abide in the bodhisattva vehicle may think: “Since this scripture does not mention the cities, towns, or villages where we were born, why should we listen to it?” Their minds become impure, and they immediately rise and leave in weariness and disgust, without any lingering attachment. You should know that this is a deed of Mara affecting the bodhisattva.

The Venerable Subhuti said to the Buddha:

– Why does this profound scripture not mention the villages, towns, cities, and birthplaces of those bodhisattvas?

The Buddha said:

– Subhuti! Until those bodhisattvas’ names have been predicted, their birthplaces and other places should not be mentioned.

Furthermore, Subhuti! If good men and others who abide in the bodhisattva vehicle hear the scriptures of profound prajnaparamita expounded, but leave because their minds are impure, then, in proportion to the impurity of their minds and the number of steps they take while departing in weariness and disgust with this scripture, their merit is diminished for a corresponding number of eons, and they incur a corresponding karmic obstruction to enlightenment.

After undergoing the consequences of these offenses, they must spend as much time as before giving rise to diligent effort, seeking unsurpassed, complete and perfect enlightenment, and cultivating the difficult and painful practices of bodhisattvas before they can be restored to their former state. Therefore, bodhisattvas who wish swiftly to attain unsurpassed, complete and perfect enlightenment should not turn away from or abandon profound prajnaparamita.

Furthermore, Subhuti! If good men and others who abide in the bodhisattva vehicle abandon profound prajnaparamita to seek and study other scriptures, you should know that this is a deed of Mara affecting the bodhisattva. Why is this? Because if good men and others who abide in the bodhisattva vehicle abandon profound prajnaparamita, the root of the knowledge of all-knowing wisdom, and instead study other scriptures that are merely its branches and leaves, they certainly cannot attain the Buddha’s enlightenment.

The Venerable Subhuti said to the Buddha:

– Which scriptures are branches and leaves incapable of leading to all-knowing wisdom?

The Buddha said:

– Subhuti! If teachings corresponding to the Two Vehicles comprise the four foundations of mindfulness, and, in an extensive exposition, up to the Noble Eightfold Path, the three gates of liberation, knowledge of the Four Truths, and so forth, then good men and others who cultivate and study them attain only the fruit of stream-entry, once-returning, non-returning, arhatship, or the enlightenment of a pratyekabuddha; they cannot realize unsurpassed, perfect enlightenment. These are called the branch-and-leaf scriptures, which cannot lead to the knowledge of all knowledge.

The profound prajnaparamita assuredly leads to the knowledge of all knowledge and possesses great power and efficacy, like the root of a tree. Good men and others who abide in this bodhisattva vehicle but forsake the profound prajnaparamita to seek and study other scriptures will certainly not realize the knowledge of all knowledge. Why? Because the profound prajnaparamita constantly brings forth assemblies of great bodhisattvas and all worldly and supramundane qualities. Other scriptures do not possess this efficacy. If great bodhisattvas cultivate and study prajnaparamita, they thereby cultivate and study all the precious worldly and supramundane qualities of great bodhisattvas.

Furthermore, Subhuti! It is like a hungry dog that forsakes the food of its master and instead follows a servant in search of a morsel. In the future, there will be good men and others abiding in the Great Vehicle who forsake the profound prajnaparamita, the root of all Buddha-Dharma, and instead seek and study scriptures corresponding to the Two Vehicles. The matter is just the same. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a person wished to find a great elephant. Having found the elephant, he then abandoned it and went in search of its tracks. What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the Great Vehicle who forsake the profound prajnaparamita, the root of all Buddha-Dharma, and seek and study scriptures corresponding to the Two Vehicles. The matter is just the same. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a person wished to see the great ocean. Having reached the seashore, he instead looked at the imprint of an ox’s hoof and thought, “Is the depth and breadth of the water in the great ocean of this measure?” What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the Great Vehicle who forsake the profound prajnaparamita, the root of all Buddha-Dharma, and seek and study scriptures corresponding to the Two Vehicles. The matter is just the same. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a skilled craftsman or his disciple wished to build a great palace like the magnificent palace of Shakra, lord of the gods. After seeing that palace, he instead drew up plans modeled on the palaces of the Sun and Moon. What do you think? Would that skilled craftsman or his disciple be able to build a great palace like the magnificent palace of Shakra, lord of the gods?

Subhuti addressed the Buddha:

– No, Blessed One!

The Buddha said:

– Subhuti! What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise but would be a fool.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the Great Vehicle who wish to attain unsurpassed, perfect enlightenment but forsake the profound prajnaparamita and instead seek and study scriptures corresponding to the Two Vehicles. The matter is just the same. They will certainly not realize unsurpassed, perfect enlightenment. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a person wished to see a wheel-turning king. Although he saw him, he did not recognize him and therefore left for another place, where he encountered the king of a small realm. Examining that king’s physical characteristics, he thought, “How could the appearance and majestic virtue of a wheel-turning sage-king differ from those of this king?” What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise.

The Buddha said:

– Subhuti! In the future, there will likewise be good men and others abiding in the Great Vehicle who wish to attain unsurpassed, perfect enlightenment but forsake the profound prajnaparamita and seek and study scriptures corresponding to the Two Vehicles. They will even say, “How could these scriptures differ from that one? What need is there for that one?” For this reason, they will certainly not realize unsurpassed, perfect enlightenment. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a hungry person obtained delicious food of a hundred flavors but cast it aside to seek rice made from grain stored for sixty days. What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the Great Vehicle who forsake the profound prajnaparamita and seek and study scriptures corresponding to the Two Vehicles. Their wish to find the knowledge of all knowledge therein will be entirely futile and wearisome, and in the end they will obtain nothing. What do you think? Would those people be wise?

Subhuti replied:

– They would not be wise.

The Buddha said:

– Subhuti! So it is! So it is! You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose a poor person obtained a priceless jewel but cast it aside and took instead an ordinary Kāca-maṇi jewel of glass. What do you think? Would that person be wise?

Subhuti replied:

– That person would not be wise.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the Great Vehicle who forsake the profound prajnaparamita and seek and study scriptures corresponding to the Two Vehicles, hoping to attain the knowledge of all knowledge within those scriptures. They will merely waste their effort and labor without obtaining anything. What do you think? Would those people be wise?

Subhuti replied:

– They would not be wise.

The Buddha said:

– Subhuti! So it is! So it is! You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! When good men and others abiding in the Great Vehicle are copying the profound prajnaparamita, miscellaneous discussions may arise, prompting them to speak of various different Dharma teachings and preventing them from completing their copying of the scripture. You should know that this is a demonic deed obstructing a bodhisattva.

What is meant by such numerous discussions? It means taking delight in speaking of form, sound, smell, taste, and touch; taking delight in speaking of the six paramitas; taking delight in speaking of the Desire Realm, the Form Realm, and the Formless Realm; taking delight in speaking of the merits of upholding, reading, and reciting scriptures; taking delight in speaking of cultivating other meritorious deeds, such as tending to the sick; taking delight in speaking of the foundations of mindfulness through to the factors of the Path; taking delight in speaking of all dhyanas, liberations, samadhis, and meditative attainments; and taking delight in speaking of inner emptiness through to unsurpassed, perfect enlightenment.

You should know that all these are demonic deeds obstructing a bodhisattva.

Why? Because within the profound prajnaparamita, all characteristics of dharmas that one might wish to expound are wholly unobtainable; because it is beyond investigation and examination; because it is inconceivable; because it is free from deliberation; because it neither arises nor ceases; because it is neither defiled nor purified; because it is neither concentrated nor distracted; because it is remote from names and words; because it is inexpressible; and because it is unobtainable. Why? Because within the profound prajnaparamita, all the dharmas previously described are nonexistent and wholly unobtainable.

When good men and others abiding in the Great Vehicle are copying the scripture of the great and profound prajnaparamita, such dharmas may disturb their minds and prevent them from completing their work. Therefore, these are called demonic deeds obstructing a bodhisattva.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Can the profound prajnaparamita be copied?

The Buddha said:

“Subhuti! It cannot be transcribed. Why? Because in this profound Prajnaparamita Sutra, the six paramitas, such as prajnaparamita and the others, are all devoid of intrinsic nature and utterly unobtainable. Extensively speaking, up to the knowledge of all aspects, all are likewise devoid of intrinsic nature and utterly unobtainable.

“Subhuti, you should know that the intrinsic nature of all dharmas has no existence whatsoever and is utterly unobtainable; this is the absence of intrinsic nature. Such absence of intrinsic nature is precisely profound prajnaparamita. A dharma devoid of intrinsic nature cannot transcribe the absence of intrinsic nature. Therefore, I say that profound prajnaparamita cannot be transcribed.

“Subhuti, you should know that if good men and others abiding in the Great Vehicle give rise to the notion that prajnaparamita is devoid of intrinsic nature, you should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! When transcribing this profound Prajnaparamita Sutra, if good men and others abiding in the Great Vehicle think: ‘I am using written characters to transcribe prajnaparamita,’ and they rely upon those written characters and become attached to prajnaparamita, you should know that this is a demonic deed obstructing a bodhisattva. Why? Because in this profound Prajnaparamita Sutra, all the paramitas, from prajnaparamita through the paramita of generosity, are without written characters; form through consciousness are also without written characters; extensively speaking, up to the knowledge of all aspects is likewise without written characters. Therefore, one should not apprehend the existence of written characters by which prajnaparamita may be transcribed.

“Subhuti, you should know that if good men and others abiding in the Great Vehicle cling to this view: ‘In this profound Prajnaparamita Sutra, all the paramitas, from prajnaparamita through the paramita of generosity, are without written characters; form through consciousness are also without written characters; extensively speaking, up to the knowledge of all aspects is likewise without written characters,’ you should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! When good men and others abiding in the Great Vehicle are transcribing, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding this profound Great Prajnaparamita Sutra, if they think about countries, towns, cities, capitals, or places; or think about their root teacher, instructor, fellow students, or acquaintances; or think about their parents, wives and children, brothers or sisters; or think about relatives or friends; or think about kings or great ministers; or think about bandits or ferocious beasts; or think about evil persons or evil spirits; or think about assemblies; or think about amusements; or think about repaying enmity or repaying kindness;

or think about other activities and affairs, you should know that all these are demonic deeds obstructing a bodhisattva.

For Mara uses these matters to disturb bodhisattvas and prevent their undertakings from being accomplished.

“Furthermore, Subhuti! When good men and others abiding in the Great Vehicle transcribe, receive and retain, read and recite, cultivate, contemplate, and expound this profound Great Prajnaparamita Sutra, they may acquire great fame and gain and receive offerings and reverence in the form of clothing, food and drink, bedding, medicines required during illness, and other possessions. If they become attached to these things and consequently abandon their undertaking, you should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! When good men and others abiding in the Great Vehicle transcribe, receive and retain, read and recite, cultivate, contemplate, and expound this profound Great Prajnaparamita Sutra, evil maras may bring treatises on worldly matters or scriptures corresponding to the Two Vehicles, assume the guise of close friends, and offer them to the bodhisattvas. These works may extensively discuss the excellent affairs of the world, or extensively explain the true principles of the skandhas, ayatanas, dhatus, and dependent origination, or the thirty-seven factors of enlightenment, the three gates of liberation, the four dhyanas, and so forth.

The maras say: ‘These scriptures are profound in meaning. You should diligently study and cultivate them and abandon the cultivation of that other sutra.’ These good men and others abiding in the Great Vehicle should skillfully decline and not accept the worldly treatises or scriptures corresponding to the Two Vehicles offered by the evil maras. Why?

Because worldly treatises and the scriptures of the Two Vehicles cannot lead to the knowledge of all-knowledge and do not tend toward unsurpassed, perfect enlightenment. Although their methods are not contrary to the truth, they greatly obstruct unsurpassed, perfect enlightenment.

“Subhuti, you should know that in this profound Prajnaparamita Sutra, I have extensively taught the skillful means of the path of great bodhisattvas. Those who diligently study and cultivate them will swiftly realize unsurpassed, perfect enlightenment. If good men and others abiding in the Great Vehicle lack skillful means and therefore abandon profound prajnaparamita to accept and study the worldly treatises and scriptures of the Two Vehicles offered by evil maras, you should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Some who regularly listen to the Dharma delight in listening, wish to listen, and desire to transcribe, receive and retain, read and recite, and cultivate profound prajnaparamita. Yet the Dharma teachers are fond of pleasure and indolent; they do not wish to teach the Dharma to others, nor do they share profound prajnaparamita with them. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Some who regularly teach the Dharma are neither fond of pleasure nor indolent. They delight in teaching and wish, through skillful encouragement, to have others transcribe, receive and retain, read and recite, and cultivate profound prajnaparamita. Yet those who are to hear the Dharma are indolent and fond of pleasure and do not wish to listen to and receive it, much less cultivate it. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Some who regularly listen to the Dharma delight in listening, wish to listen, and desire to transcribe, receive and retain, read and recite, and cultivate profound prajnaparamita. Yet the Dharma teachers wish to go elsewhere and refuse to transmit and teach it. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Some Dharma teachers delight in teaching and gladly use skillful encouragement to have others transcribe, receive and retain, read and recite, and cultivate profound prajnaparamita. Yet those who are to hear it wish to go elsewhere and refuse to listen. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Those who regularly teach the Dharma may possess many great and unwholesome desires, craving fame and gain, clothing, food and drink, bedding, medicines, and other possessions, and their minds may never be satisfied with the offerings and reverence they receive. Those who listen to the Dharma, however, may have few desires, be content, cultivate the practice of seclusion, exert themselves courageously and diligently, possess mindfulness, concentration, and wisdom, and be repelled by material gain, reverence, fame, and honor. Because the two parties are incompatible, there is no transmission, teaching, listening, receiving, retaining, reading, reciting, or cultivation of profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Those capable of teaching the Dharma may have few desires, be content, cultivate the practice of seclusion, exert themselves courageously and diligently, possess mindfulness, concentration, and wisdom, and be repelled by material gain, reverence, fame, and honor. Those who are to hear the Dharma, however, may possess many great and unwholesome desires, craving fame and gain, clothing, food and drink, bedding, medicines, and other possessions, and their minds may never be satisfied with offerings and reverence. Because the two parties are incompatible, there is no transmission, teaching, listening, receiving, transcribing, retaining, reading, reciting, or cultivation of profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.”

Furthermore, Subhuti! The Dharma teacher practices the twelve ascetic virtues, namely, dwelling in secluded places and so forth, up to possessing only three robes. The one who hears the Dharma does not practice the twelve ascetic virtues. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma practices the twelve ascetic virtues. The Dharma teacher does not practice the twelve ascetic virtues. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher has faith and moral discipline, delights in expounding the profound prajnaparamita to others, and skillfully encourages them to copy, uphold, read, recite, and cultivate it. Those who hear the Dharma have neither faith nor moral discipline and do not delight in listening. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma has faith and moral discipline, delights in listening and asking questions, and copies, upholds, reads, recites, and cultivates the profound prajnaparamita. Yet the Dharma teacher has neither faith nor moral discipline and does not wish to teach and transmit it. Since the two parties are not in harmony, they cannot expound or hear, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher’s mind is free from stinginess, and he is able to relinquish everything. Yet the one who hears the Dharma harbors stinginess and does not constantly relinquish things. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The mind of the one who hears the Dharma is free from stinginess, and he constantly relinquishes everything. Yet the Dharma teacher harbors stinginess and does not constantly relinquish possessions and practice generosity. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma wishes to make offerings to the Dharma teacher, regularly providing robes, food and drink, bedding, medicines, and other material goods. Yet the Dharma teacher does not wish to accept or use them. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, uphold, copy, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher wishes the one who hears the Dharma to provide him with robes, food and drink, bedding, medicines, and other material goods. Yet the one who hears the Dharma does not wish to provide them. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher possesses wisdom that elucidates matters concisely and does not delight in extensive exposition. Yet the one who hears the Dharma possesses wisdom that develops matters extensively and does not wish for concise exposition. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma possesses wisdom that elucidates matters concisely and does not delight in extensive exposition. Yet the Dharma teacher possesses wisdom that develops matters extensively and does not delight in concise exposition. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher is intent on knowing extensively the sequence and meanings of the Dharma in the twelve divisions of the teachings, from sutras through expositions. Yet the one who hears the Dharma does not delight in extensively knowing the sequence and meanings of the Dharma in the twelve divisions of the teachings. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma is intent upon and delights in extensively knowing the sequence and meanings of the Dharma in the twelve divisions of the teachings. Yet the Dharma teacher does not delight in extensively knowing the sequence and meanings of the Dharma in the twelve divisions of the teachings. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher has perfected the six paramitas and possesses skillful means regarding the six paramitas. Yet the one who hears the Dharma does not possess these virtues. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma has perfected the six paramitas and also possesses skillful means regarding the six paramitas. Yet the Dharma teacher does not possess these virtues. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher has attained dharani, but the one who hears the Dharma has not yet attained dharani. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma has attained dharani, but the Dharma teacher has not yet attained dharani. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher desires to be treated with reverence and wishes the profound prajnaparamita to be copied, upheld, read, recited, and cultivated. Yet the one who hears the Dharma does not comply with his wishes. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The one who hears the Dharma desires to be treated with reverence and wishes to copy, uphold, read, recite, and cultivate the profound prajnaparamita. Yet the Dharma teacher does not comply with his wishes. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The Dharma teacher has freed himself from stinginess and greed and has abandoned the five hindrances. Yet the one who hears the Dharma has not freed himself from stinginess and greed and has not abandoned the five hindrances. Since the two parties are not in harmony, they do not teach and transmit, listen to and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Furthermore, Subhuti! The listener to the Dharma has already renounced stinginess and greed and has abandoned the five hindrances. Yet the expounder of the Dharma has not renounced stinginess and greed and has not abandoned the five hindrances. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! When good men and others abiding in the Great Vehicle are copying, upholding, reciting, cultivating, contemplating, and expounding this profound Great Prajnaparamita Sutra, someone may come and speak of the grievous sufferings in the three evil destinies. Taking this as an occasion, that person may further say: “With this very body, you should diligently exert yourself, swiftly eradicate the root of suffering, and enter nirvana.

Why remain in the great ocean of birth and death, enduring the oppression of hundreds of thousands of sufferings in order to seek unsurpassed, complete, perfect enlightenment?” Because of these words, that person’s copying, upholding, reciting, cultivating, contemplating, and expounding of the profound Prajnaparamita Sutra is brought to its conclusion. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! When good men and others abiding in the Great Vehicle are copying, upholding, reciting, cultivating, contemplating, and expounding this profound Great Prajnaparamita Sutra, someone may come and extol the supreme things of the human realm, praising the Four Great Kings’ Heaven and even the sublime and wondrous things of the Heaven of Neither Perception nor Non-Perception. Taking this as an occasion, that person may say: “Although beings in the Desire Realm enjoy sensual pleasures, those in the Form Realm enjoy the bliss of meditative absorption, and those in the Formless Realm enjoy the bliss of meditative attainment, all these are nevertheless impermanent, suffering, empty, non-self, impure, and subject to change and decay;

they are phenomena of decline, separation, exhaustion, and cessation.

With this very body, why do you not exert yourself to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the enlightenment of a pratyekabuddha, and enter the realm of nirvana, where there is complete peace and happiness? What need is there to remain long in the cycle of birth and death? Nor is there any need to endure suffering for the sake of others in order to seek unsurpassed, complete, perfect enlightenment.” Because of these words, that person’s copying, upholding, reciting, cultivating, contemplating, and expounding of the profound Prajnaparamita Sutra is not brought to completion.

You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma lives alone and free from entanglements, devotes himself exclusively to his own cultivation, and does not concern himself with the affairs of others. The listener to the Dharma, however, delights in leading a community of disciples and attending to the affairs of others, but does not attend to his own affairs. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The one who is to hear the Dharma lives alone and free from entanglements, devotes himself exclusively to his own cultivation, and does not concern himself with the affairs of others. Yet the expounder of the Dharma delights in leading a community of disciples and attending to the affairs of others, but does not attend to his own affairs. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma does not delight in noisy, bustling places. The listener to the Dharma, however, delights in noisy, bustling places. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma does not delight in noisy, bustling places. Yet the expounder of the Dharma delights in noisy, bustling places. Since the two are not in harmony, the profound prajnaparamita cannot be transmitted and taught, heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma wishes all the listeners to follow him and assist in his undertakings. Yet the listeners to the Dharma do not gladly accord with his wishes. Since the two sides are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma delights in following and assisting with the undertakings of the expounder of the Dharma. Yet the expounder of the Dharma does not gladly accord with that person’s wishes. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma teaches others for the sake of fame and gain and also wishes to have them copy, uphold, recite, and cultivate the profound prajnaparamita. The listener to the Dharma perceives that person’s motives and therefore does not wish to obey him and receive his teaching. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to invite an expounder of the Dharma for the sake of fame and gain and also wishes to employ skillful means to copy, uphold, recite, and cultivate the profound prajnaparamita. Yet the expounder of the Dharma perceives that person’s motives and therefore does not accept the invitation. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma wishes to travel to another region where his life will be in danger. The listener to the Dharma fears losing his life and is unwilling to accompany him. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to travel to another region where his life will be in danger. The expounder of the Dharma fears losing his life and is unwilling to accompany him. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The expounder of the Dharma wishes to travel to another region where there are many bandits, illnesses, epidemics, and famine-stricken lands. The listener to the Dharma fears these hardships and is unwilling to accompany him. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to travel to another region where there are many bandits, illnesses, epidemics, and famine-stricken lands. The expounder of the Dharma reflects upon those hardships and is unwilling to accompany him. Since the two are not in harmony, the profound prajnaparamita is neither transmitted and taught nor heard and received, copied, upheld, recited, or cultivated. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose the Dharma teacher wishes to travel to another region, a place that is peaceful, prosperous, and pleasant, free from calamities, and the Dharma listener wishes to accompany him. The Dharma teacher, as an expedient test, says: “Although you are following me for the sake of benefit, when you reach that place, it is not certain that everything will be to your liking.

You should consider and reflect carefully so that you will not regret it afterward.” At that time, upon hearing these words, the Dharma listener thinks: “It seems that he does not want me to go. Even if I insist on following him, I may not be able to hear the Dharma.” Because the two are not in harmony, there is no teaching or receiving, copying, upholding, reading, reciting, or cultivating of the profound prajnaparamita.

You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose the Dharma teacher wishes to travel to another region, and the road passes through a perilous wilderness where there are many dangers from bandits, marauders, wild beasts, hunters, venomous snakes, and the like. The Dharma listener wishes to accompany him.

But the Dharma teacher, as an expedient test, says: “Why, when there is no need, do you now follow me and wish to pass through a place fraught with so many dangers? You should consider and reflect very carefully so that you will not regret it afterward.” Upon hearing these words, the Dharma listener thinks: “He does not wish me to accompany him. Even if I insist on following him, it is uncertain whether I will hear the Dharma.” For this reason, he does not go with him.

Because the two are not in harmony, there is no teaching or receiving, copying, upholding, reading, reciting, or cultivating of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Suppose the Dharma teacher has many patrons who constantly attend upon him. The Dharma listener comes and requests him to teach the prajnaparamita, or asks for instruction in copying, upholding, reading, reciting, and practicing in accordance with the teaching. Because the Dharma teacher has many hindering conditions, he has no leisure to give instruction. The Dharma listener then becomes angry and resentful and turns away in aversion. Later, even if the Dharma teacher offers him instruction, he refuses to listen or accept it. Because the two are not in harmony, there is no teaching or receiving, copying, upholding, reading, reciting, or cultivating of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhikshus and approach bodhisattvas, seeking ways to cause disruption so that they cannot copy, uphold, read, recite, cultivate, contemplate, or expound the Prajnaparamita Sutra for others.

The Venerable Subhuti then said to the Buddha:

– How do evil maras disguise themselves as bhikshus, approach bodhisattvas, and seek ways to cause disruption so that they cannot copy, uphold, read, recite, cultivate, contemplate, or expound the Prajnaparamita Sutra for others?

The Buddha said:

– Subhuti! Some evil maras disguise themselves as bhikshus, approach bodhisattvas, and seek ways to cause disruption, leading the bodhisattvas to reject and become weary of the profound prajnaparamita. That is, the evil maras say: “The signless scriptures that you have read, recited, and cultivated are not the true prajnaparamita. The scriptures characterized by signs that I have read, recited, and cultivated are the genuine prajnaparamita.” When these words are spoken, some great bodhisattvas who have not yet received the prediction of enlightenment begin to doubt the prajnaparamita. Because of their doubt, they become weary of and reject the prajnaparamita. Because they become weary of and reject it, they cease to copy, uphold, read, recite, cultivate, contemplate, or expound the profound prajnaparamita for others. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhikshus, approach bodhisattvas, and say to them: “If bodhisattvas practice the profound prajnaparamita, they will attain only the ultimate reality realized through the fruit of stream-entry, up to and including the enlightenment of a pratyekabuddha. In the end, they will never attain unsurpassed Buddhahood. Why expend your efforts and labor in vain over this scripture?” After hearing this, the bodhisattvas cease to copy, uphold, read, recite, cultivate, contemplate, or expound the profound prajnaparamita for others. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! When copying and otherwise practicing the profound prajnaparamita, many demonic deeds may arise. Bodhisattvas should clearly recognize and distance themselves from them.

The Venerable Subhuti said to the Buddha:

– What are the deeds of evil maras that bodhisattvas should clearly recognize and distance themselves from?

The Buddha said:

– Subhuti! When copying and otherwise practicing the profound prajnaparamita, there are many deeds of evil maras that resemble the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity. There are many deeds of evil maras that resemble internal emptiness (the emptiness of internal phenomena), external emptiness (the emptiness of external phenomena), internal-and-external emptiness (the emptiness of internal and external phenomena), great emptiness, the emptiness of emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of non-dispersion, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of all phenomena, emptiness of nonexistence, and emptiness of the intrinsic nature of nonexistence. There are many deeds of evil maras that resemble suchness, the dharmadhatu, and, in full detail, up to the inconceivable realm. Bodhisattvas should clearly recognize and distance themselves from them.

Furthermore, Subhuti! When copying and otherwise practicing the profound prajnaparamita, many demonic deeds create obstructions. That is, some evil maras disguise themselves as bhikshus, approach bodhisattvas, and expound teachings corresponding to the Two Vehicles, saying to the bodhisattvas: “Only this is truly the word of the Buddha. Whoever studies this Dharma will quickly attain unsurpassed, perfect enlightenment.”

Other evil maras disguise themselves as bhikshus, approach bodhisattvas, and expound the four foundations of mindfulness and other teachings of the Two Vehicles, saying to the bodhisattvas: “You should rely upon these teachings and diligently cultivate them. You will thereby attain the fruit of stream-entry, and, in full detail, up to the enlightenment of a pratyekabuddha, and will forever leave behind all birth, aging, sickness, and death. What need is there for unsurpassed, perfect enlightenment?” These are the deeds of evil maras directed against the prajnaparamita, which bodhisattvas should clearly recognize and distance themselves from.

Furthermore, Subhuti! Some evil maras disguise themselves as Buddhas. Their bodies are entirely the color of pure gold, they constantly emit light extending one fathom around them, and they are perfectly adorned with the thirty-two excellent marks and the eighty minor characteristics. They then approach bodhisattvas. On seeing them, the bodhisattvas become filled with affection and reverence. Consequently, their aspiration for omniscience diminishes, and they cease to listen to, copy, uphold, read, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhikshus, dignified in deportment and handsome in appearance, and approach bhikshus. On seeing them, the bodhisattvas become filled with admiration. Consequently, their aspiration for omniscience diminishes, and they refuse to listen to, copy, uphold, read, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as Buddhas surrounded by assemblies of bhikshus and proclaiming the true Dharma, and they approach bodhisattvas. On seeing them, the bodhisattvas become filled with profound reverence and think: “I vow that in a future life I too shall be like this.” Consequently, their aspiration for omniscience diminishes, and they refuse to listen to, copy, uphold, read, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras assume the forms of bodhisattvas, whether a hundred, a thousand, or even immeasurably many times. They may practice the perfection of giving, or the perfection of pure ethical discipline, and so forth, up to the perfection of prajnaparamita. When bodhisattvas see this, they become deeply enamored of it. Consequently, their knowledge of all-knowledge declines, and they become unwilling to listen to, copy, accept and retain, read and recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed affecting bodhisattvas.

Why is this? Subhuti! Because in the teaching of this profound great prajnaparamita, form has no existence; feeling, perception, formations, and consciousness likewise have no existence. To speak extensively, even all the practices of great bodhisattvas have no existence, and the unsurpassed, perfect enlightenment of all Buddhas also has no existence. If herein form has no existence, and, to speak extensively, even the unsurpassed, perfect enlightenment of all Buddhas has no existence, then herein all Tathagatas, Arhats, Perfectly Enlightened Ones, together with the assemblies of great bodhisattvas, pratyekabuddhas, shravakas, and the various kinds of ordinary beings, also have no existence. Why is this? Because the intrinsic nature of all dharmas is emptiness.

Furthermore, Subhuti! When good men and others who abide in the Great Vehicle listen to, copy, accept and retain, read and recite, cultivate, contemplate, and expound to others this profound Great Prajnaparamita Sutra, many hindrances, opposition, and destructive obstacles arise, preventing those of meager merit from accomplishing their undertaking. Just as in Jambudvipa there are many precious jewels, such as vaidurya, as well as gold and the like, yet many bandits obstruct and plunder them, so that those of meager merit who seek them cannot obtain them, so too is the priceless wish-fulfilling jewel of profound prajnaparamita: when those of meager merit listen to it, inquire about it, and so forth, many evil maras create obstructions.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! So it is! Well-Gone One! So it is! The profound prajnaparamita is like the various precious jewels, such as vaidurya and the like, in Jambudvipa: many dangers and difficulties obstruct them, and those of meager merit who seek them cannot obtain them. Because good men and others who abide in the Great Vehicle possess little merit, when they listen to it and so forth, many dangers and difficulties obstruct them; although they desire to do so, they cannot succeed. Why is this? Because there are foolish people who are under the direction of Mara. Thus, when good men and others who abide in the Great Vehicle listen to, copy, accept and retain, read and recite, cultivate, contemplate, and expound to others this profound Great Prajnaparamita Sutra, those people obstruct them.

World-Honored One! The wisdom of those foolish people is obscured, and they are unable to reflect upon the vast Buddha Dharma. Therefore, they themselves cannot listen to, copy, accept and retain, read and recite, cultivate, contemplate, or expound prajnaparamita; instead, they seek to obstruct others from copying it and so forth.

The Buddha said:

Subhuti! So it is! So it is!

It is exactly as you have said. Some foolish people are under the direction of Mara. Because they have not planted roots of virtue, their merit and wisdom are meager; they have not made great vows in the presence of Buddhas, nor have they been protected and sustained by spiritual friends.

They themselves are unable to listen to prajnaparamita, much less expound it. When good men and others who have newly begun to study the Great Vehicle listen to, copy, and so forth, up to expounding this profound Great Prajnaparamita Sutra, those foolish people obstruct them. In future ages, there will be good men, good women, and others whose merit and wisdom are meager and whose roots of virtue are exceedingly few.

Therefore, their minds take no delight in the vast merit of the Tathagata. They themselves are unable to listen to prajnaparamita, much less expound it; instead, they seek to prevent others from listening to it and so forth. You should know that people of this kind incur immeasurable offenses.

Furthermore, Subhuti! When good men and others who abide in the Great Vehicle listen to, copy, accept and retain, read and recite, cultivate, contemplate, and expound to others this profound Great Prajnaparamita Sutra, many demonic deeds create obstructions, preventing their listening and so forth from being accomplished. Consequently, they are unable to perfect the perfection of prajnaparamita, down through the perfection of giving. To speak extensively, they are even unable to perfect the knowledge of all aspects.

When good men and others who abide in the Great Vehicle listen to, copy, accept and retain, read and recite, cultivate, contemplate, and expound to others this profound Great Prajnaparamita Sutra, if no demonic deed occurs and they are able to perfect the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, pure ethical discipline, and giving, up to perfecting the knowledge of all aspects, you should know that this is entirely due to the spiritual power of the Tathagata, who compassionately protects and remains mindful of them.

It is also due to the spiritual power and sustaining aid of the Tathagatas presently dwelling throughout the worlds of the ten directions and the assemblies of irreversible bodhisattvas, which prevent the armies of evil maras from obstructing their listening and so forth and causing them to fail. It is likewise due to the power of their own roots of virtue.

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