佛說佛母出生三法藏般若波羅蜜多經

Chapter 11: The Obstructions of Māra (Part 1)

At that time, the Venerable Subhūti addressed the Buddha: "World-Honored One, formerly the Buddha said that the good sons and good daughters who receive, uphold, read, and recite the Dharma of Prajñā-pāramitā attain merit. But when those good sons and good daughters receive, uphold, read, and recite this Dharma, will there not be evil Māras causing difficulties for them?"

The Buddha said to the Venerable Subhūti: "So it is, so it is, very much so. Subhūti, there are evil Māras causing difficulties, who at all times lie in wait, seeking their opportunity."

Subhūti again addressed the Buddha: "As the Buddha has said, regarding these difficulties, what are their characteristics?"

The Buddha said to Subhūti: "If there is a person who dwells in the Bodhisattva Vehicle, cultivating this Dharma of Prajñā-pāramitā, and when he wishes to expound this Dharma for others, he does not speak it at once, or does not finish speaking it, you should know that this is the work of Māra.

"Furthermore, if a person expounding the Dharma, at the time of expounding the Dharma, gives rise to arrogance and self-exaltation, you should know that this is the work of Māra. If there is a person who, while copying, upholding, reading, and reciting this Dharma-gate, gives rise to a mind of contempt and disdain, and jokes and laughs, you should know that this is the work of Māra. If there is a person who, while upholding the Dharma, gives rise to a mind that is scattered and confused, you should know that this is the work of Māra.

If there are people upholding the Dharma who say to one another things that ought not to be said, you should know that this is the work of Māra. If there is a person upholding the Dharma whose memory is unclear, forgetting many things, you should know that this is the work of Māra. If there are people upholding the Dharma who obstruct one another, unable to be in harmony, and who do not give rise to reverence and faith toward this Dharma-gate, you should know that this is the work of Māra.

If there is a person who, while copying, upholding, reading, and reciting this Dharma-gate, is unable to discipline his faculties, you should know that this is the work of Māra. If there are people listening to the Dharma who suddenly think, 'Regarding this Dharma-gate of Prajñā-pāramitā, I find no delight in it and am unable to understand it,' and they abandon this Dharma, rising from their seats and departing, you should know that this is the work of Māra.

"Again, there is a person who, listening to the Dharma, thinks, 'In this Dharma of Prajñā-pāramitā, nothing is said that grants me acceptance and benefit; I am unable to give rise to pure faith and understanding,' and having thought thus, he immediately abandons it, rising from his seat and departing—you should know that this is the work of Māra.

"Again, there is a person who, listening to the Dharma, thinks, 'In this Dharma of Prajñā-pāramitā, my name is not mentioned, the place, village, town, or city where I dwell is not mentioned, nor is mention made of my family name and lineage, or of the parents who gave birth to me; for this reason I am unable to listen to and receive this Dharma-gate of Prajñā-pāramitā, and I ought to abandon it.' Thinking thus, he falls back and regresses for ever so many kalpas.

Afterward, again by reason of supreme conditions, he obtains once more the opportunity to cultivate this Dharma-gate of Prajñā-pāramitā. Why is this? If the Bodhisattva-mahāsattvas do not listen to and receive this Dharma-gate of Prajñā-pāramitā, they cannot accomplish the worldly and the world-transcending Dharmas.

Therefore, Subhūti, if a person gives rise to a mind of regression, you should know that this is the work of Māra.

"Furthermore, Subhūti, if there is a person dwelling in the Bodhisattva Vehicle who is unable to seek the Knowledge of the All-Knowledge (Omniscient Wisdom) within this Dharma of Prajñā-pāramitā, but instead turns back to those Dharmas of the Śrāvakas and Pratyekabuddhas, cultivating there and seeking to attain the Knowledge of the All-Knowledge, you should know that this is the work of Māra.

"Furthermore, Subhūti, if there is a person who wishes to learn and to accomplish the worldly and world-transcending Dharmas, yet does not learn the Dharma-gate of Prajñā-pāramitā, and turns back to the Dharmas of the Śrāvakas and Pratyekabuddhas, giving rise to longing there—Subhūti, if one does not learn the Dharma-gate of Prajñā-pāramitā, then one cannot accomplish the worldly and world-transcending Dharmas. This person gives rise to inverted wisdom; regarding this Dharma of Prajñā-pāramitā, he is unable to cultivate it or to understand it as it truly is.

He abandons the root and grasps at the branches and leaves. Subhūti, it is like a person in the world who, hungry and going to beg for food, abandons his own master and instead goes to beg for food and drink from the master's servant. Subhūti, in a future age there will be people who regress from the Bodhisattva Dharma; the good sons and good daughters are likewise.

They abandon the Dharma-gate of Prajñā-pāramitā, which is the root of the Knowledge of the All-Knowledge, and turn back to grasp at the branches and leaves within those Dharmas of the Śrāvakas and Pratyekabuddhas. Subhūti, by reason of this, you should know that this is the work of Māra. Why is this?

This person has little knowledge and little wisdom; he supposes that this Dharma-gate of Prajñā-pāramitā cannot reach that Knowledge of the All-Knowledge. By reason of this, he gives rise to abandonment, and instead supposes that the Dharma-gates of the Śrāvakas and Pratyekabuddhas can accomplish the Knowledge of the All-Knowledge. Therefore he grasps at the branches and leaves therein.

"Subhūti, the Bodhisattva-mahāsattva should know such characteristics as these; knowing them, he should keep far away from them and should not take delight in cultivating and studying therein; to study thus is not to be in conformity. Only if one delights in the Dharmas of the Śrāvakas and Pratyekabuddhas would one study thus. Why would such people study thus?

Subhūti, that is to say, in the Dharma of the Śrāvakas there is only the cultivation and disciplining of the characteristic of Self, the realization of the emptiness of Self, and the quiescent stillness of Nirvāṇa; they regard themselves as having attained the ultimate fruit of the Dharma. Toward that supreme Dharma they are unable to diligently cultivate and practice, nor are they able to extensively bring great benefit to sentient beings.

Therefore the Bodhisattva-mahāsattva should not study thus.

"What, then, is called the learning of the Bodhisattva? Subhūti, if the practice and learning of the Bodhisattva-mahāsattva all abide in the Dharma as it truly is, and he then extensively cultivates all the wholesome roots that are in conformity, embracing the immeasurable, boundless totality of sentient beings in the world, causing them all to abide in the Reality of Suchness (True Suchness), all to realize the supreme Nirvāṇa—this is called the Dharma-learning of the Bodhisattva.

"Furthermore, Subhūti. Suppose there is a person who wishes to behold his own image; though he has seen it, he is unable truly and rightly to see his own image, and so he turns back to search for traces of the image, grasping at the nature of that image. Subhūti, what do you think? Does this person have wisdom?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses from the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; though he again cultivated this profound Dharma-gate of Prajñā-pāramitā, yet within it he was unable to inquire into its meaning, unable to know as it truly is the supreme practice, and so he gave rise to a mind that abandons this Dharma-gate.

"Because he abandons Prajñā-pāramitā, he is therefore unable to grasp and realize the fruit of Supreme, Perfect Enlightenment (Anuttarā-samyak-saṃbodhi). Hence he turns back to the Dharmas of the Śrāvakas and Pratyekabuddhas, grasping and realizing Nirvāṇa, regarding himself as having attained the ultimate fruit of the Dharma. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. Suppose people in the world who seek precious treasures go to that great ocean, wishing to seek for jewels; having arrived there, yet they are unable to gather up the precious treasures within the great ocean, and so they turn back to seek the various jewels within a puddle in an ox's footprint, regarding it themselves as equal to the waters of the great ocean. Subhūti, what do you think? Does this person have wisdom?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses from the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; though he again cultivated this profound Dharma-gate of Prajñā-pāramitā, yet he was unable to inquire into the meaning therein, unable to know as it truly is the supreme practice, and so he gave rise to a mind that abandons this Dharma-gate, and turned back to those Dharmas of the Śrāvakas and Pratyekabuddhas, delighting in seeking the disciplining of the characteristic of Self, grasping and realizing the emptiness of Self and the quiescent stillness of Nirvāṇa—that is, the fruits of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha.

Within those fruits he sees the Dharma thus, realizes the principle thus, exhausts the outflows, and his mind is well liberated; within those fruits he attains release from bondage. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti, the Bodhisattva-mahāsattva does not give rise to such a mind. Why is this? The Bodhisattvas have already come to abide in the Dharma of the Great Vehicle; donning the armor of vigor, they make the Great Adornment, firmly and steadfastly cultivating the Dharma-gates that conform to the Pāramitās; with compassion for the world, they extensively bring great benefit to sentient beings.

Therefore, Subhūti, if the mind is not disciplined and gives rise to inverted wisdom, then one cannot cultivate this profound Dharma-gate of Prajñā-pāramitā; not understanding and not knowing, one gives rise to a mind that abandons it, and so one cannot abide in the Bodhisattva Dharma, nor be in conformity with the supreme practice of the Pāramitās, but only delights in the Dharmas of the Śrāvakas and Pratyekabuddhas. You should know that such people—their wholesome roots are not yet matured.

"Furthermore, Subhūti. It is like people in the world who possess refined and skillful crafts, who originally wish to construct a supreme palace like that of Śakra, Lord of the Heaven of the Thirty-Three, yet instead they measure the dimensions, great and small, of the palaces of the sun and the moon. Subhūti, what do you think? Do those palaces of the sun and the moon surpass the beautiful palace of Śakra?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses and loses the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; regarding this profound Dharma-gate of Prajñā-pāramitā, though he again listened to it, received it, and cultivated it, yet he was unable to inquire into the meaning therein, unable to know as it truly is the supreme practice. Because he did not clearly know, he gave rise toward this Dharma-gate to a mind that abandons it, and turned back to those Dharmas of the Śrāvakas and Pratyekabuddhas, delighting in seeking the disciplining of the characteristic of Self, grasping and realizing the emptiness of Self

"and the quiescent stillness of Nirvāṇa, regarding himself as having attained the ultimate fruit of the Dharma. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. Again, it is like a person who wishes to behold that Wheel-Turning Sage King (Cakravartin); though he has come to see him, yet he is unable truly to contemplate the form and marks, the majestic spirit, and the merit and virtue of the Sage King, but instead contemplates the form and marks of those minor kings, and then regards them himself as no different from that Wheel-Turning Sage King. Subhūti, what do you think? Are the form, marks, majesty, and virtue of that Wheel-Turning Sage King equal to those of the minor kings?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses from the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; regarding this profound Dharma-gate of Prajñā-pāramitā, though he listened to it, received it, and cultivated it, yet he was unable to inquire into the meaning therein, unable to know as it truly is the supreme practice. Because he did not clearly know, he gave rise toward this Dharma-gate to a mind that abandons it, and turned back to delight in and seek after the Dharmas of the Śrāvakas and Pratyekabuddhas. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. The Tathāgata, for the sake of the Bodhisattva-mahāsattvas, using all kinds of skillful means, expounds the profound Dharma-gate of Prajñā-pāramitā, causing the Bodhisattvas to cultivate and learn therein, so that they may accomplish the fruit of Supreme, Perfect Enlightenment. Subhūti, therefore the Tathāgata, by means of this Dharma-gate of Prajñā-pāramitā, for the sake of the Bodhisattva-mahāsattvas, reveals it in accordance with principle, teaches and transmits it as it truly is, bestows benefit thus, gives rise to joy in accordance with principle, and leads them to enter into and abide in the Dharma-gate of the Supreme Meaning, causing the Bodhisattva-mahāsattvas to be non-retrogressing with respect to Supreme, Perfect Enlightenment.

"Furthermore, Subhūti. The Bodhisattva-mahāsattva who dwells in non-retrogression, having come to abide thus in this Dharma of the Great Vehicle, if he again abandons it and gives rise to a mind that seeks after those inferior vehicles of the Śrāvakas and Pratyekabuddhas—what do you think? Does this person have wisdom?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "By reason of this, you should know that this is the work of Māra. Furthermore, Subhūti. Again, it is like a person who, oppressed by hunger and thirst, goes about begging for food; when he sees food and drink of a hundred fragrant and delicious flavors, he gives rise to a mind that abandons it and so does not take it, but instead takes rice that has been kept for sixty days, and having eaten it, he is delighted. Subhūti, what do you think? Does this person have wisdom?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses and loses the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; regarding this profound Dharma-gate of Prajñā-pāramitā, though he again listened to it, received it, and cultivated it, yet he was unable to inquire into the meaning therein, unable to know as it truly is the supreme practice. Because he did not clearly know, he gave rise toward this Dharma-gate to a mind that abandons it, and turned back to delight in and seek after those Dharmas of the Śrāvakas and Pratyekabuddhas. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. Again, it is like a person who, seeing that priceless maṇi jewel, does not take it, but instead takes a treasure made of crystal, regarding it himself as no different from that maṇi jewel. Subhūti, what do you think? Does this person have wisdom?"

Subhūti said: "No, World-Honored One."

The Buddha said to Subhūti: "In a future age, the person who regresses and loses the Bodhisattva Dharma is likewise. This person formerly abided in the Bodhisattva Vehicle; regarding this profound Dharma-gate of Prajñā-pāramitā, though he listened to it, received it, and cultivated it, yet he was unable to inquire into the meaning therein, unable to know as it truly is the supreme practice. Because he did not clearly know, he gave rise toward this Dharma-gate to a mind that abandons it, and turned back to seek the All-Knowledge within those Dharmas of the Śrāvakas and Pratyekabuddhas, regarding them himself as equal to, and no different from, that Dharma-gate of the Bodhisattva. Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person who, copying, receiving, upholding, reading, reciting, and expounding this Dharma-gate of Prajñā-pāramitā, whether coming or going, has a mind that is scattered and agitated, you should know that all such things are the work of Māra."

At that time, the Venerable Subhūti addressed the Buddha: "World-Honored One, can Prajñā-pāramitā be copied in writing?"

The Buddha said: "It cannot, Subhūti. Prajñā-pāramitā cannot be obtained through written words. For written words serve only to make manifest this Dharma-gate, whereas Prajñā-pāramitā is itself apart from the characteristic of written words and ultimately cannot be sought in written words. If there is a person who says, 'When I copy written words, that is to copy Prajñā-pāramitā,' Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person who, while copying, receiving, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, his mind is not single-pointed, and gives rise to various recollections and thoughts—such as cities, towns, villages, gardens, forests, ponds and marshes, parents, teachers and elders and various kinsmen and friends, his own body, the bodies of others, whether within or without, all manner of food and drink, clothing, bedding, medicines, singing and dancing, laughter and play, suffering, pleasure, worry, joy, agreeable scenes, disagreeable scenes, and even greed, hatred, delusion, and so forth—giving rise to all kinds of recollections and thoughts like these, you should know that all such matters are obstacles created by the evil Māra,

in order to make the practitioner's mind become scattered and confused, so that he cannot copy, uphold, read, and recite this Dharma-gate of Prajñā-pāramitā.

Subhūti, by reason of this, you should know that this is the work of Māra. Therefore the Bodhisattva-mahāsattvas, knowing this, should keep far away, and not let the Māras lie in wait to seize their opportunity.

"Furthermore, if a person, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, recollects and thinks of the affairs of the king, and by reason of this is obstructed, so that he cannot copy, uphold, read, and recite this Dharma-gate, you should know that this is the work of Māra.

"Furthermore, if a person, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, calculates money and property and the various means of livelihood, and so forth, and by reason of this is obstructed, so that he cannot copy, uphold, read, and recite this Dharma-gate, you should know that this is the work of Māra.

"Furthermore, if a person, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, recollects and thinks of the chapters, phrases, and worldly speech, and by reason of this is obstructed, so that he cannot copy, uphold, read, and recite this Dharma-gate, you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person who, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, there are evil Māras who manifest the form of a bhikṣu, coming to stand before him, saying, 'I have a Dharma-gate; you should learn it, copy it, receive, uphold, read, and recite it thus, cultivate it thus, and then you can reach that fruit of the All-Knowledge.' Subhūti, by reason of this, you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person dwelling in the Bodhisattva Vehicle who delights in penetrating the skillful means of the Bodhisattva-mahāsattva, yet regarding his own Bodhisattva Dharma is unable to know it clearly as it truly is, and instead gives rise to a mind that seeks after those Dharma-gates of the Śrāvakas and Pratyekabuddhas. This person knows that in those Dharmas too there is mention of Emptiness, Signlessness, and Wishlessness, and so he supposes them to be equal to, and no different from, the Dharma-gate of the Bodhisattva.

Subhūti, if one wishes to know clearly the supreme wisdom and skillful means of the Bodhisattva-mahāsattva, one should, within this profound Dharma of Prajñā-pāramitā, seek after it as it truly is. If instead one cultivates within those Dharma-gates of the Śrāvakas and Pratyekabuddhas, then you should know that this is the work of Māra.

"Furthermore, Subhūti. As for this Dharma-gate of Prajñā-pāramitā, if the one who hears it, and the one who wishes to hear it expounded, become lazy and weary, you should know that this is the work of Māra.

"Furthermore, if, at the time the one who speaks it and the one who wishes to hear it spoken become lazy and weary, you should know that this is the work of Māra.

"Furthermore, if, at the time the one who listens to that Dharma delights in hearing and receiving this Dharma-gate of Prajñā-pāramitā, and having heard it, copies and recites it, yet the one who expounds the Dharma does not speak it for him, but instead, with a mind of frivolous discourse, expounds other scriptural teachings. By reason of this, they cannot be in harmony, so that the listener does not get to receive, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who expounds the Dharma is not lazy or regressing in mind and delights in expounding the Dharma-gate of Prajñā-pāramitā, yet the listener is in another place. By reason of this, they cannot be in harmony. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who expounds the Dharma has few desires, is joyful, casts off meaningless words, and delights in expounding the Dharma, yet the one who listens to the Dharma is weary and listless in body and strength, and his consciousness is heavy and dim. By reason of this, they cannot be in harmony, and cannot copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who listens to the Dharma has a mind of faith and joy and wishes to hear this Dharma, yet the one who expounds the Dharma hesitates and is unwilling to speak. By reason of this, they cannot be in harmony, so that the listener does not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who listens to the Dharma wishes to hear this Dharma, yet the one who expounds the Dharma is not fluent in reciting and cultivating it, so that the listener does not wish to hear. By reason of this, they cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who expounds the Dharma delights in expounding the Dharma, yet the one who listens to the Dharma, on account of other conditions, does not delight in hearing and receiving it. By reason of this, they cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who expounds the Dharma delights in expounding the Dharma, yet the one who listens to the Dharma is overcome by drowsiness, dimness, heaviness, weariness, and laziness, and is unable to hear and receive it. By reason of this, they cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, if, at the time the one who listens to the Dharma delights in hearing the Dharma, yet the one who expounds the Dharma is overcome by drowsiness, dimness, heaviness, weariness, and laziness, and does not delight in expounding the Dharma. By reason of this, they cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā; you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person who, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, there comes a person who says: 'You should know that within the Hell-beings, the Hungry Ghosts, the Animals, and the Asuras, in these destinies there are all kinds of suffering. Such painful feelings—you ought to keep far from them; nothing is better than to cultivate so as to escape from these destinies, to exhaust the limit of suffering, and to grasp and realize Nirvāṇa.' Subhūti, the one who speaks thus—you should know that this is the work of Māra.

"Furthermore, Subhūti. If there is a person who, while copying, upholding, reading, and reciting this Dharma-gate of Prajñā-pāramitā, there comes a person who says: 'In the Heavenly Realms there are supreme and wondrous pleasures. That is, the Desire Realm has the pleasures of the five Desires, the Form Realm has the pleasures of meditative absorption (dhyāna), and the Formless Realm has the pleasures of the absorption of quiescent stillness.

Such pleasures as these are all conditioned, impermanent, marked by decay and ruin, ultimately unreal; the three realms are all Empty, and all dharmas are without Self. You who are wise should know this clearly—nothing is better than to grasp and realize the fruits of Srotāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat. Having attained these fruits, one no longer undergoes a body in a future life.' Subhūti, the one who speaks thus thereby obstructs the supreme practice of the Bodhisattva.

You should know that this is the work of Māra.

"Furthermore, Subhūti. If the one who expounds the Dharma, being alone in a solitary place, recollects an assembly of disciples in his mind and then says, 'If there is a person who can follow me, I will give him Prajñā-pāramitā; one who does not follow me, I will not give Prajñā-pāramitā.' There are good sons and others who, for the sake of seeking the Dharma, revere the True Dharma. Thereupon they all come to rely upon the Dharma-master, but that Dharma-master suddenly changes, and his mind does not delight in expounding Prajñā-pāramitā to the assembly of disciples, but instead he goes off to places of peril and danger—of hunger and thirst, lack of water, tigers, leopards, wolves, vermin, beasts, and bandits.

Then that Dharma-master says to the assembly of disciples: 'Good sons, this place is one of hunger and thirst, of peril and danger, exceedingly to be feared. How can you endure this suffering? You ought to ponder for yourselves, so as to avoid regret afterward.' That one who expounds the Dharma, using subtle means and conditions, distances himself from those who listen to the Dharma.

Then those people, having understood this matter, say to one another, 'This characteristic of distancing is not the characteristic of Prajñā-pāramitā.' Therefore everyone withdraws and no longer follows. Subhūti, by reason of this, they cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, Subhūti. If the one who expounds the Dharma sometimes wishes to go to places where non-humans, evil vermin, and evil beasts gather, exceedingly to be feared; or to go to places of peril and danger, of hunger and thirst, of drought and barrenness, and so forth, and then says to those who listen to the Dharma: 'Good sons, you should know that the place to which I go is exceedingly perilous and evil. You ought not to follow me.' Subhūti, the one who expounds the Dharma, using such subtle means and conditions, distances himself. Those who listen to the Dharma cannot be in harmony, and do not get to copy, uphold, read, and recite Prajñā-pāramitā. You should know that this is the work of Māra.

"Furthermore, Subhūti. If the one who expounds the Dharma frequently goes back and forth to the houses of friends, and then afterward says to those who listen to the Dharma: 'I have relatives; you ought to go there to beg for the various necessities—food and drink, clothing, utensils, and so forth.' By reason of this, they abandon the hearing and receiving of the Dharma-gate of Prajñā-pāramitā, and so do not get to copy, uphold, read, and recite it. You should know that this is the work of Māra."

The Buddha said to Subhūti: "Such characteristics as these—you should know that all of them are means created by the evil Māra to cause obstacles, wishing to make those who cultivate the Bodhisattva Dharma unable to hear, receive, cultivate, copy, uphold, read, and recite this Dharma-gate of Prajñā-pāramitā. Therefore, those who cultivate the Bodhisattva Dharma should, at all times, constantly know this clearly. Knowing it, they keep far away, so that those Māras have no opportunity."