Chapter 41: Not Complete Because of Māra
第四十一品：魔障令不圓滿
41.1“Furthermore, Subhūti, when the Dharma listener wants to listen to the perfection of wisdom, to write it out, take it up, clearly articulate it, recite it, and read it out loud, and the Dharma preacher has become too lazy, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
41.1「復次，須菩提，當法聽眾想要聽聞般若波羅蜜多，書寫、受持、明確宣說、誦讀及朗誦它，而法師卻變得太懶惰，須菩提，菩薩摩訶薩應當知道，這也是惡魔的作為。」
41.2“Furthermore, Subhūti, when the Dharma preacher has not become too lazy to write out this deep perfection of wisdom, to take it up, clearly articulate it, and recite it, but the Dharma listener has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
41.2「復次，須菩提，當法師不懈怠而書寫這深般若波羅蜜多、受持它、清晰地闡述它、誦持它，但是法聽眾卻到了其他地方去，須菩提，菩薩摩訶薩應當知道，這也是魔羅的作為。」
41.3“Furthermore, Subhūti, when the Dharma listener wants to write out the perfection of wisdom, wants to clearly articulate it, and wants to recite it, but the Dharma preacher has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.
41.3「再者，須菩提，當法聽眾想要書寫般若波羅蜜多、想要清晰講述它、想要誦持它，但法師卻前往了其他地方，須菩提，菩薩摩訶薩應當知道，這也是魔羅的作為。」
41.4“Furthermore, Subhūti, when the Dharma preacher longs for wealth, respect, and verses of praise, and is greedy for requirements—robes, alms, beds and seats, and medicines for sicknesses—while [F.120.a] the Dharma listener is not needy, and is contented, energetic, mindful, collected, focused , and intelligent, then too, Subhūti, everything for the perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.4「而且，須菩提，當法師渴望財富、恭敬和讚頌伽陀，貪著所需之物——袈裟、飲食、床座和治療病痛的藥物——而法聽眾不貧乏、知足、精進、念定、專注和智慧具足時，須菩提，一切般若波羅蜜多的書寫、傳授、誦持和正確思惟都不完整，菩薩摩訶薩應當知道這也是魔羅的作為。」
41.5“Furthermore, Subhūti, when the Dharma preacher is not needy, is contented, lives in solitude, and is energetic, mindful, collected, focused , and intelligent, while the Dharma listener is very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and is greedy for requirements—robes, alms, beds and seats, and medicines for sicknesses—then too, Subhūti, everything for writing out, transmitting, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.5「再者，須菩提，當法師不需匱乏、知足、獨居禪修、精進、念定、專注、智慧具足，而法聽眾極其需匱乏、想要做錯誤之事、渴望財富、恭敬和讚頌之辭，貪著衣服、飲食、床座及病藥等資具，須菩提，此時書寫、傳授、誦持、正確思惟此深般若波羅蜜多一切都不完整，菩薩摩訶薩應當了知這也是魔羅的作用。」
41.6“Furthermore, Subhūti, when the Dharma preacher is a jungle dweller, an alms-food eater, a refuse-rags wearer, a later-food refuser, a single-sitter, one satisfied with whatever alms they get, a cemetery dweller, an open-air dweller, a tree-root dweller, one who sleeps sitting up, a natural-bed user, and a three-robe wearer, and the Dharma listener does not believe in being a jungle dweller, up to a three-robe wearer, then too, Subhūti, everything for writing out, clearly articulating, and reciting this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.6「復次，須菩提，若法師是林住者、乞食者、糞掃衣者、一食者、單坐者、隨得而足者、塚間住者、露地住者、樹下住者、坐臥者、自然床者、三衣者，而法聽眾不信林住，乃至三衣者，須菩提，於此深般若波羅蜜多書寫、明說、讀誦一切皆不圓滿，菩薩摩訶薩應知此是魔羅之業。」
41.7“Furthermore, Subhūti, when the Dharma listener is a jungle dweller, up to a three-robe wearer, and the Dharma preacher is not a jungle dweller, up to a three-robe wearer, [F.120.b] then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.7「復次，須菩提，若法聽眾是林住者，乃至三衣者，而法師非林住者，乃至三衣者，須菩提，如是一切書寫、明白宣說、誦持及正確思維此深般若波羅蜜多皆不具足，菩薩摩訶薩應當知此是魔羅之業。
41.8“Furthermore, Subhūti, when the Dharma listeners have faith and a virtuous character, want to write out this deep perfection of wisdom, want to take it up, want to clearly articulate it, and want to recite it, while the Dharma preacher does not have faith, wants unwholesome dharmas, does not want to write out and give this deep perfection of wisdom, and does not want to grasp the body of meanings, bodhisattva great beings should know that this is the work of Māra.
41.8「再者，須菩提，當法聽眾具有信心和善良品德，想要書寫這深般若波羅蜜多，想要受持它，想要清楚宣講它，想要背誦它，而法師卻沒有信心，想要不善法，不想要書寫並傳授這深般若波羅蜜多，不想要掌握其義理的要點時，菩薩摩訶薩應當知道這是魔羅的作為。
41.9“Furthermore, Subhūti, when the Dharma preacher gives up all personal possessions with no thought to hold back, and the Dharma listener is stingy and very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and longs for requirements—robes, alms, beds and seats, and medicines for sicknesses—then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.9「此外，須菩提，當法師捨棄一切個人財產，毫無保留之心，而法聽眾慳吝且極需缺乏，想要作惡，貪戀財富、敬重與讚頌的伽陀，並渴求所需——袈裟、飲食、床座與病藥——那麼，須菩提，關於抄寫、清楚宣說、誦持乃至正確思惟這部深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當知道這是魔羅的作為。」
41.10“Furthermore, Subhūti, when the Dharma listener gives up all personal possessions with no thought to hold back, and the Dharma preacher is stingy and miserly, then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.
41.10「再者，須菩提，當法聽眾捨棄一切個人所有物而無任何保留之心，而法師卻慳吝而小氣，須菩提，如是乃至抄寫、清晰闡述、誦持、恰當專注於此深般若波羅蜜多的一切都不圓滿，菩薩摩訶薩應當知道這是魔羅的作為。」
41.11“Furthermore, [F.121.a] Subhūti, when the Dharma listener wants to give away the requirements—robes, alms, beds and seats, and medicines for sicknesses—to the Dharma preacher but the Dharma preacher does not want to accept them, then too, Subhūti, everything for writing out, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.11「此外，須菩提，當法聽眾想要布施衣服、飲食、床座和治療疾病的藥物給法師，但法師卻不願意接受時，須菩提，所有書寫、背誦，乃至對深般若波羅蜜多正確專注的一切都是不完整的。菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。」
41.12“Furthermore, Subhūti, when the Dharma preacher understands just from headings, but the Dharma listener needs to be led, understands from a detailed explanation, and responds well to words, then too, Subhūti, everything for writing out, transmitting, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.12「再者，須菩提！當法師僅從綱要就能理解，而法聽眾需要被引導、從詳細的講解才能理解，且對言辭反應良好，那麼，須菩提！凡是為了書寫、傳述、誦讀，乃至恆常地注意這深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當知道這也是魔羅的作為。」
41.13“Furthermore, Subhūti, when the Dharma listener understands just from headings, but the Dharma preacher needs to be led, understands from a detailed explanation, and responds well to words, then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.13「而且，須菩提，當法聽眾僅從標題就能理解，但法師卻需要被引導、從詳細的解說中才能理解、並能良好地回應言辭時，須菩提，為了書寫、清晰闡述、誦讀這深般若波羅蜜多，乃至於正確專注於此的一切工作都是不完整的。菩薩摩訶薩應當知道，這也是魔羅的工作，須菩提。」
41.14“Furthermore, Subhūti, when the Dharma preacher knows the different features of the discourses , melodious narrations, predictions, verses , summaries , tales, introductions , accounts , birth stories, expanded texts, marvels, and expositions , and the Dharma listener does not know the different features of the discourses , melodious narrations, [F.121.b] predictions, verses , summaries , tales, introductions , accounts , birth stories, expanded texts, marvels, and expositions , then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.14「此外，須菩提，當法師善知契經、祇夜、授記、伽陀、優陀那、譬喻、本事、本生、本生譚、方廣、未曾有、論議等不同的特徵，而法聽眾不善知契經、祇夜、授記、伽陀、優陀那、譬喻、本事、本生、本生譚、方廣、未曾有、論議等不同的特徵時，須菩提，那麼抄寫、清晰闡述、誦讀，乃至恭敬專注此深般若波羅蜜多的一切都不完整。菩薩摩訶薩應當了知，須菩提，這也是魔羅的作為。」
41.15“Furthermore, Subhūti, when the Dharma preacher is endowed with the six perfections but the Dharma listener is not endowed with the six perfections, then too, Subhūti, everything for writing out, reading aloud, reciting from memory, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.15「而且，須菩提，當法師具足六波羅蜜，而法聽眾不具足六波羅蜜時，須菩提，凡是書寫、誦讀、背誦，乃至正確領受此深般若波羅蜜多都不圓滿，菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。
41.16“Furthermore, Subhūti, when the Dharma listener is endowed with the six perfections but the Dharma preacher is not endowed with them, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.16「此外，須菩提，當法聽眾具足六波羅蜜，而法師不具足六波羅蜜時，須菩提，為了書寫、直到如法思維這深般若波羅蜜多的一切皆不圓滿，菩薩摩訶薩應當知道這也是，須菩提，魔羅的工作。」
41.17“Furthermore, Subhūti, when the Dharma preacher is skillful at the six perfections but the Dharma listener is not skillful at them, then too, Subhūti, everything for writing out, reading aloud, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.17「復次，須菩提，若法師於六波羅蜜善巧，法聽眾於六波羅蜜不善巧，須菩提，如是寫、讀誦乃至正思惟此深般若波羅蜜多皆不圓滿，菩薩摩訶薩應知此亦是魔羅之業。」
41.18“Furthermore, Subhūti, when the Dharma listener is skillful at the six perfections [F.122.a] but the Dharma preacher is not skillful at them, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.18「再者，須菩提，當法聽眾善於六波羅蜜，而法師不善於六波羅蜜時，須菩提，若一切書寫乃至於對此深般若波羅蜜多正確地專心注意，都是不完全的，菩薩摩訶薩應當知道這也是魔羅的作為，須菩提。」
41.19“Furthermore, Subhūti, when the Dharma preacher has obtained the dhāraṇīs but the Dharma listener has not obtained the dhāraṇīs, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.19「而且，須菩提，當法師得到陀羅尼而法聽眾沒有得到陀羅尼時，須菩提啊，書寫乃至善思維這深般若波羅蜜多的一切都不完整，菩薩摩訶薩應該知道，這也是，須菩提啊，魔羅的作為。」
41.20“Furthermore, Subhūti, when the Dharma preacher wants to write it out, up to wants to properly pay attention to it, but the Dharma listener does not want to write it out, up to does not want to properly pay attention to it, then too, Subhūti, everything for writing out, reading aloud, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.20「再者，須菩提，當法師想要書寫、乃至想要如理思惟此深般若波羅蜜多，而法聽眾不想書寫、乃至不想如理思惟它，那麼，須菩提，書寫、誦讀乃至思惟此深般若波羅蜜多的一切都不完整，菩薩摩訶薩應該知道這也是，須菩提，魔羅的作為。」
41.21“Furthermore, Subhūti, when the Dharma listener wants to write it out, up to wants to properly pay attention to it, but the Dharma preacher does not want to write it out, up to does not want to properly pay attention to it, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.21「而且，須菩提，當法聽眾想要抄寫乃至想要如法聽聞這深般若波羅蜜多，但法師不想要抄寫乃至不想要如法聽聞時，須菩提，那麼抄寫乃至修習這深般若波羅蜜多的一切都是不圓滿的。菩薩摩訶薩應該知道，須菩提，這也是魔羅的作為。」
41.22“Furthermore, Subhūti, when the Dharma preacher is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, and the Dharma listener is not free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, [F.122.b] then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.22「再者，須菩提，當法師遠離由貪欲而導致追求欲樂的貪心，或者遠離恨、昏沉、瞌睡、粗身動、不安或疑惑，而法聽眾卻未能遠離由貪欲而導致追求欲樂的貪心，或者未能遠離恨、昏沉、瞌睡、粗身動、不安或疑惑，那麼須菩提，書寫直至如理思惟這深般若波羅蜜多的一切都不圓滿，菩薩摩訶薩應當知道這也是魔羅的所作。」
41.23“Furthermore, Subhūti, when the Dharma listener is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, and the Dharma preacher is not free from obscuration, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.23「此外，須菩提，當法聽眾遠離貪、因欲樂而行動的貪、恨、昏睡、瞌睡、粗身動、不安或疑，而法師未能遠離諸蓋時，須菩提，那麼，書寫乃至修持此深般若波羅蜜多的一切都不圓滿，菩薩摩訶薩應當知道這也是，須菩提，魔羅的作業。」
41.24“Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom and someone comes up to them and tells them what is awful about the hells, and tells them what is awful about the animal world, the world of Yama, and the world of ghosts, saying, ‘Those in the hells have such suffering, those in the animal worlds have such suffering, and those in the world of ghosts have such suffering. You should put an end to suffering right here. What will fully awakening to unsurpassed, perfect, complete awakening do for you?’ then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great being should know that this too, Subhūti, is the work of Māra.
41.24「而且，須菩提，當他們在書寫、乃至思惟這深般若波羅蜜多時，有人來到他們身邊，向他們述說地獄的可怕之處，述說畜生道、鬼道和餓鬼道的可怕之處，說『地獄中的眾生有這樣的苦，畜生道中的眾生有這樣的苦，餓鬼道中的眾生有這樣的苦。你應該在這裡就結束苦難。證悟無上正等正覺又能為你做什麼呢？』那麼，須菩提，關於書寫、乃至思惟這深般若波羅蜜多的一切都不圓滿，菩薩摩訶薩應當知道，這也是，須菩提，魔羅的作為。」
41.25“Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom someone comes up to them and speaks in praise of the Cāturmahārājika gods, up to speaks in praise of the gods in the Naivasaṃjñānāsaṃjñāyatana, [F.123.a] saying, ‘The desire realm is such a pleasure because of the enjoyment of sense objects; the form realm is such a pleasure because of the concentrations and absorptions; the formless realm is such a pleasure because of the quiet calm and absorptions. And yet they are all impermanent, suffering, unowned, subject to change, subject to extinction, unattractive, and subject to cessation, so you should obtain the result of stream enterer, or you should obtain the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha’s awakening right here, or else you will be in a cycle of cyclic existences for a long time,’ bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.25「此外，須菩提，當他們抄寫、乃至修習這深般若波羅蜜多時，有人來向他們讚歎四大天王，乃至讚歎非想非非想天，說：『欲界由於享受欲塵而如此快樂；色界由於禪定而如此快樂；無色界由於寂靜的禪定而如此快樂。然而它們都是無常的、苦的、無我的、容易變化的、容易滅盡的、令人厭惡的、容易消亡的，所以你應該在這裡獲得須陀洹果，或者獲得斯陀含果，或者獲得阿那含果，或者獲得阿羅漢位，或者獲得辟支佛的菩提，否則你將長時間處於輪迴之中。』菩薩摩訶薩應當知道這也是魔羅的工作，須菩提。」
41.26“Furthermore, Subhūti, when the Dharma preacher is a loner without companions who does things personally, while the Dharma listener is gregarious, then too, Subhūti, everything for writing out, reading aloud, reciting, and meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.26「再者，須菩提，當法師是獨處無伴侶、自己做事的人，而法聽眾卻喜歡與人親近時，須菩提，書寫乃至思維此深般若波羅蜜多的一切都不圓滿，菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。」
41.27“Furthermore, Subhūti, when the Dharma listener is a loner without companions who does things personally, while the Dharma preacher is gregarious, then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.27「再者，須菩提，當法聽眾是獨處無伴侶、自己做事的人，而法師是群居的，那麼須菩提，書寫、清晰講誦、背誦乃至正確思惟這部深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。」
41.28“Furthermore, Subhūti, when the Dharma preacher says, ‘I will give this perfection of wisdom to those who follow after me to write out, up to and properly [F.123.b] pay attention to,’ and the Dharma listener does not follow, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.28「此外，須菩提，當法師說『我將把這般若波羅蜜多傳授給跟隨我的人，讓他們抄寫、直到如實思惟』時，而法聽眾並未跟隨，那麼，須菩提，抄寫、直到思惟這深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當了知，須菩提，這也是魔羅的作為。」
41.29“Furthermore, Subhūti, when the Dharma listener wants to follow after the Dharma preacher but the Dharma preacher provides no opportunity for following, then too, Subhūti, everything for writing out, explaining, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.29「復次，須菩提，若法聽眾欲隨法師，而法師不與隨從之機會，如是須菩提，書寫、講說乃至思惟此深般若波羅蜜多之一切皆不圓滿，菩薩摩訶薩應知此亦須菩提，是魔羅之所作。」
41.30“Furthermore, Subhūti, when for the sake of some trifling material possession the Dharma preacher wants to give this deep perfection of wisdom to write out, clearly articulate, recite, up to meditate on, and, on account of some trifling material possession the Dharma listener is not willing to approach, then too, Subhūti, everything for writing out, clearly articulating, reciting, properly paying attention to, and meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.30「再者，須菩提，如果法師為了某些微小的物質所有而想要給予這深般若波羅蜜多，讓人們抄寫、清楚闡述、誦讀，乃至禪修，但由於某些微小的物質所有，法聽眾不願意親近，那麼，須菩提，抄寫、清楚闡述、誦讀、正確重視及禪修這深般若波羅蜜多的所有一切都不完整，菩薩摩訶薩應該知道這也是，須菩提，魔羅的作為。」
41.31“Furthermore, Subhūti, when the Dharma preacher wants to go to a location where there is a life-threatening danger and the Dharma listener does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.31「再者，須菩提，當法師想要去到有生命危險的地方，而法聽眾不想去那裡時，須菩提，書寫乃至禪修這深般若波羅蜜多的一切都不圓滿。菩薩摩訶薩應當知道這也是，須菩提，魔羅的作為。」
41.32“Furthermore, Subhūti, when the Dharma listener wants to go to a location where there is a life-threatening danger and the Dharma preacher does not want to go there, [F.124.a] then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.32「復次，須菩提，若法聽眾欲往生命有危險之處，法師不欲往，須菩提，於書寫此深般若波羅蜜多乃至修習，一切皆不圓滿，菩薩摩訶薩當知，須菩提，此亦是魔羅之業。
41.33“Furthermore, Subhūti, when the Dharma listener wants to go where food is scarce and water is scarce and the Dharma preacher does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.33「復次，須菩提，若法聽眾欲往食少水少處，法師不欲往彼，須菩提，如是寫出乃至修習此深般若波羅蜜多一切不圓滿，菩薩摩訶薩應知此亦須菩提，是魔羅之作。」
41.34“Furthermore, Subhūti, when the Dharma preacher wants to go where there is no food and there is no water and the Dharma listener does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.34「復次，須菩提，當法師想要前往沒有食物、沒有水的地方，而法聽眾不想去那裡時，須菩提，那麼從撰寫到冥想這深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當知道這也是，須菩提，魔羅的作為。」
41.35“Furthermore, Subhūti, when the Dharma preacher wants to go where there is ample food and plenty of water and the Dharma listeners have followed, and the Dharma preacher then says to them, ‘Sons of a good family, it would not be right, would it, if you have come here for the sake of material possessions? Think about this carefully for a moment or else you might, on account of the amount of alms you might actually get, come to feel regret,’ then that Dharma preacher in a subtle way will have rejected them. And if, disgusted, they decide, ‘This is a sign of rejection, it is not a sign of generosity,’ then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.35「而且，須菩提，當法師想要前往有充足食物和豐富水源的地方，法聽眾已經跟隨而去。法師就對他們說：『善男子，你們為了物質財富而來到這裡，這樣做豈不是不恰當嗎？請你們仔細思考一下，否則你們可能因為得到的供養數量而感到後悔。』那麼這位法師就以微妙的方式拒絕了他們。如果他們因此感到厭煩，心想：『這是拒絕的表現，不是布施的表現。』那麼，須菩提，一切書寫、乃至思維這深般若波羅蜜多都未完整，菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。」
41.36“Furthermore, Subhūti, when a Dharma preacher who is a monk wants to go into a dangerous forest, wild jungle, or steep ravine where there is danger from robbers, danger from savages, danger from hunters, danger from angry wild animals, and danger from poisonous snakes, but still the Dharma listeners who want to listen to this deep perfection of wisdom follow the Dharma preacher, yet the Dharma preacher who is a monk says to them, ‘Sons of a good family, [F.124.b] it is not right, is it, that you have to come here to this dangerous forest, wild jungle, where there is danger from robbers,’ then, because that Dharma preacher who is a monk still does not want to explain, does not want to write out, does not want to clearly articulate, does not want to cause them to listen to, and does not want to cause them to meditate on this deep perfection of wisdom, they become disgusted after hearing that from the Dharma preacher who is a monk and do not go where that Dharma preacher who is a monk goes, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.36「此外，須菩提，當法師是比丘，想要進入危險的森林、野蠻的叢林或陡峭的山谷，那裡有盜賊的危險、野蠻人的危險、獵人的危險、兇獸的危險以及毒蛇的危險，但仍然想要聽聞這深般若波羅蜜多的法聽眾跟隨這位法師，然而這位作為比丘的法師對他們說：『善男子，你們來到這個危險的森林、野蠻的叢林，那裡有盜賊的危險，這不是對的，是嗎？』那麼，因為這位作為比丘的法師仍然不想解釋、不想寫出、不想清楚地宣說、不想使他們聽聞，以及不想使他們修習這深般若波羅蜜多，他們在聽聞了這位作為比丘的法師所說的話後感到厭煩，並且不跟隨這位作為比丘的法師去，那麼此時，須菩提，書寫乃至修習這深般若波羅蜜多的一切都不完整，菩薩摩訶薩應當了知這也是，須菩提，魔羅的作為。」
41.37“Furthermore, Subhūti, when a Dharma preacher who is a monk gets attached to a generous alms-giving family, and, attached to the generous alms-giving family, continually thinks about going to see that family, and, continually thinking about them, goes to see that family and therefore rejects Dharma listeners, saying, ‘Venerables, I have to go to see and visit the generous alms-giving families,’ the Dharma preacher rejects those Dharma listeners. When they, rejected, turn back, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.37「此外，須菩提，當一位比丘法師執著於一個樂於佈施的善根家族，執著於那個樂於佈施的善根家族，不斷思想著要去見那個家族，又因為不斷思想著他們而去見那個家族，因此就拒絕了法聽眾，說『尊者們，我必須去見和訪問那些樂於佈施的善根家族』，這位法師就拒絕了那些法聽眾。當他們被拒絕而轉身離開時，須菩提啊，關於此深般若波羅蜜多的書寫、乃至禪思的一切都不完整，菩薩摩訶薩應當知道，須菩提啊，這也是魔羅的作為。
41.38“Furthermore, Subhūti, Māra the wicked one disguised in the form of a monk and disguised in the form of a tathāgata employs whatever means possible so that no matter who it is, they will not write out, will not take up, will not bear in mind, will not recite, will not master, will not properly pay attention to, and will not meditate on this deep perfection of wisdom.”
41.38「再者，須菩提，惡魔化作比丘的形象，又化作如來的形象，採取種種方便手段，使得無論是誰，都不願抄寫、不願受持、不願憶念、不願誦讀、不願通達、不願正念、不願修習這深般若波羅蜜多。」
41.39The Lord having said that, venerable Subhūti then asked him, [F.125.a] “Lord, why does Māra the wicked one disguised in the form of a monk employ whatever means possible so that no matter who it is, they will not write out, will not clearly articulate, will not read aloud, will not recite, will not properly pay attention to, and will not meditate on this deep perfection of wisdom?”
41.39世尊說完這些話後，尊者須菩提就問他說：「世尊，為什麼惡魔化現成比丘的形象，要採取各種手段，讓任何人都不願意書寫、不願意清楚表達、不願意誦讀、不願意背誦、不願意正確地專注思考，也不願意禪修這個深般若波羅蜜多呢？」
41.40“Subhūti,” replied the Lord, “here Māra the wicked one disguised in the form of a monk causes a split and separation, saying, ‘This is not the perfection of wisdom. The perfection of wisdom is the sūtra that has come down to me, which I have mastered.’ Subhūti, there, when Māra the wicked one thus causes a split, those bodhisattvas who have not been prophesied begin to harbor doubt, and those who have harbored doubt do not write out, do not clearly articulate, do not master, do not recite from memory, do not properly pay attention to, and do not meditate on this deep perfection of wisdom. Then too, Subhūti, everything for writing out, clearly articulating, mastering, reciting, meditating on, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.40「須菩提，此處惡魔假作比丘之形，制造分裂與分離，說『這不是般若波羅蜜多。般若波羅蜜多是傳到我這裡、我已經掌握的經。』須菩提，在惡魔這樣制造分裂時，那些還沒有得到授記的菩薩開始心懷疑惑，那些已經心懷疑惑的人就不去書寫、不去清楚地誦讀、不去掌握、不去背誦、不去正確地專注、也不去禪修這深般若波羅蜜多。那麼須菩提，從書寫、清楚地誦讀、掌握、背誦、禪修、乃至正確地專注於這深般若波羅蜜多的一切都不能圓滿，菩薩摩訶薩應當知道，這也是須菩提，魔羅的作為。」
41.41“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk comes up to a bodhisattva great being and says, ‘A bodhisattva who practices this deep perfection of wisdom actualizes the very limit of reality and reaches the result of stream enterer, or reaches the result of once-returner, or reaches the result of non-returner, or reaches the state of a worthy one, or reaches the state of a pratyekabuddha,’ then too, Subhūti, [F.125.b] everything for writing out, expounding, teaching, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.41「此外，須菩提，當惡魔化身為比丘的形象來到菩薩摩訶薩面前，說『修習這深般若波羅蜜多的菩薩成就法界，獲得須陀洹果，或獲得一來果，或獲得不還果，或獲得阿羅漢位，或獲得辟支佛位』，須菩提，那時，為了書寫、宣說、教授這深般若波羅蜜多直至禪修，一切都不圓滿。菩薩摩訶薩應當知道，須菩提，這也是魔羅的作為。」
41.42“Furthermore, Subhūti, there are many works of Māra that act as hindrances to writing out, expounding, up to meditating on this deep perfection of wisdom. Bodhisattvas should know those works of Māra, and knowing them, should eliminate them as well.”
41.42「此外，須菩提，有許多魔羅的作為，對於書寫、宣說以至修持這深般若波羅蜜多都會產生障礙。菩薩摩訶薩應當了知那些魔羅的作為，並且了知之後，也應當消除它們。」
41.43“Lord, what are those works of Māra that bodhisattva great beings should know, and knowing them, should eliminate as well?” asked Subhūti.
41.43須菩提問道：「世尊，那些菩薩摩訶薩應當知道和消除的魔羅的工作是什麼呢？」
41.44“Subhūti,” replied the Lord, “works of Māra arise with counterfeit perfections of wisdom, and similarly, works of Māra arise with counterfeit perfections of concentration, perseverance, patience, morality, and giving. Bodhisattva great beings should know and eliminate them.
41.44「須菩提，惡魔的作為藉由虛假的般若波羅蜜多而生起，同樣地，惡魔的作為也藉由虛假的禪定度、精進度、忍辱度、戒度和佈施度而生起。菩薩摩訶薩應當認識它們並加以消除。」世尊如是說。
41.45“Furthermore, Subhūti, works of Māra also arise with counterfeit inner emptiness, up to arise with counterfeit emptiness that is the nonexistence of an intrinsic nature, and works of Māra arise with a counterfeit Śrāvaka Vehicle and Pratyekabuddha Vehicle as well. Bodhisattva great beings should know and eliminate them. And that counterfeit perfection of wisdom says, ‘Cultivate these four applications of mindfulness; cultivate these right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and cultivate these emptiness, signless, and wishless gateways to liberation. Master them, [F.126.a] and having mastered them reach the result of stream enterer, or reach the result of once-returner, the result of non-returner, or the state of a worthy one right here. What use is there in fully awakening to unsurpassed, perfect, complete awakening?’ Then too, Subhūti, everything for writing out, taking up, teaching, clearly articulating, properly paying attention to, up to meditating on this deep perfection of wisdom is not complete, and works such as these of Māra the wicked one start to pose a threat.
41.45「況復須菩提，魔羅之業亦以虛偽內空而起，乃至以虛偽無自性空而起，魔羅之業亦以虛偽聲聞乘及辟支佛乘而起。菩薩摩訶薩應當了知並消除之。彼虛偽般若波羅蜜多言：『修行此四念處；修行此正精進、神足、根、力、覺支及道；修行此空、無相及無願解脫門。善加通達，已通達已，於此處證得須陀洹果，或證得一來果、不還果、阿羅漢位。圓滿無上正等正覺有何用處？』須菩提，此時寫出、取受、教導、清晰開演、善加專注，乃至思惟此深般若波羅蜜多一切皆不完成，惡魔之此類業開始構成威脅。」
41.46“Furthermore, Subhūti, Māra the wicked one disguised in the form of a buddha with a halo the length of two outstretched arms extending out around his body, gold-like in color, approaches bodhisattvas. When, on seeing him, they experience a feeling of delight , and having experienced that feeling of delight they neglect the knowledge of all aspects, then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, and properly paying attention to this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.46「此外，須菩提，惡魔化現為一尊佛，具有長達兩臂展開的光圈，金色般的光輝，圍繞著身體，接近菩薩摩訶薩。當菩薩摩訶薩看見他時，產生歡喜之心，由於產生這種歡喜之心，他們就忽視了一切相智。那麼，須菩提，用於抄寫、清晰闡述、誦持、講說以及如法思惟這部深般若波羅蜜多的一切活動都不完整。菩薩摩訶薩應當知道，須菩提，這也是魔羅的工作。」
41.47“Furthermore, Subhūti, Māra the wicked one makes visible a buddha and so on at the head of the monastic saṅgha in front of those sons of a good family and daughters of a good family, and the bodhisattvas experience a longing for that, thinking, ‘In future I too must become such a tathāgata, worthy one, perfectly complete buddha. Similarly, I must gather a retinue and I too must teach the Dharma just like that tathāgata teaches it.’ When they experience a longing for that they neglect the knowledge of all aspects. Then too, Subhūti, everything for writing out, clearly [F.126.b] articulating, mastering, expounding, paying attention to, and meditating on this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra.
41.47「此外，須菩提，惡魔以及其他僧伽首領的形象，在那些善男子和善女人面前顯現一位佛陀，菩薩們對此產生嚮往，心想：『未來我也必須成為這樣的如來、阿羅漢、正等正覺者。同樣地，我也必須聚集眷屬，我也必須像那位如來一樣教導法。』當他們對此產生嚮往時，他們就忽視了一切相智。那麼，須菩提，為了書寫、清晰闡述、精通、闡明、專注於，以及禪修這深般若波羅蜜多所做的一切都不完整。菩薩摩訶薩應當知道，須菩提，這也是惡魔的作為。」
41.48“Furthermore, Subhūti, Māra the wicked one makes visible many hundreds of bodhisattvas, many thousands of bodhisattvas practicing the perfection of giving and practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. When those bodhisattvas experience a longing for those magical productions of Māra they neglect the knowledge of all aspects. Then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, paying attention to, and meditating on this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra. And why? Subhūti, it is because form does not exist in this deep perfection of wisdom, and neither does feeling, perception, volitional factors, or consciousness; the constituents and sense fields do not exist; and the perfections, thirty-seven dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, eighteen distinct attributes of a buddha, gateways to liberation, and awakening do not exist. And, Subhūti, where form does not exist, feeling, perception, volitional factors, and consciousness do not exist; up to awakening does not exist; where awakening does not exist a buddha [F.127.a] does not exist there either, and neither do bodhisattvas or śrāvakas exist. And why? Subhūti, it is because all dharmas are empty of their own intrinsic nature.
41.48「而且，須菩提，魔羅示現出許多百個菩薩、許多千個菩薩，修習檀那波羅蜜多和修習尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多。當那些菩薩對魔羅的幻化之物產生渴望時，他們就會忽視一切相智。那麼，須菩提，為了抄寫、清楚闡述、誦讀、宣說、專注於並冥想這部深層般若波羅蜜多所做的一切都不完整。菩薩摩訶薩應該知道，這也是，須菩提，魔羅的作為。為什麼呢？須菩提，因為在這部深層般若波羅蜜多中色不存在，受、想、行、識也不存在；界和處不存在；波羅蜜多、三十七菩提分法、力、無畏、詳細徹底的智慧、十八不共法、解脫門和菩提不存在。而且，須菩提，在色不存在的地方，受、想、行、識不存在；直到菩提不存在的地方；在菩提不存在的地方，佛也不存在於那裡，菩薩和聲聞眾也不存在。為什麼呢？須菩提，因為一切法都空於自身的自性。」
41.49“Furthermore, Subhūti, when sons of a good family and daughters of a good family are writing out, reading aloud, clearly articulating, mastering, and properly paying attention to this deep perfection of wisdom, they encounter many hindrances to this perfection of wisdom. To illustrate, Subhūti, as many precious things as there are in the world—namely, gold, jewels, pearls, sapphires, beryl, conch shells, crystals, corals, and silver—they occasion many hindrances and many opponents. Similarly, Subhūti, when sons of a good family and daughters of a good family write out, read aloud, clearly articulate, master, explain, properly pay attention to, and meditate on this deep perfection of wisdom, it occasions many hindrances and many opponents.”
41.49「再者，須菩提，善男子和善女人在書寫、誦讀、清晰闡述、掌握和正確關注這部深般若波羅蜜多經時，會遇到許多對此般若波羅蜜多的障礙。比如，須菩提，世界上所有的珍寶——即金、珠寶、珍珠、藍寶石、綠寶石、貝殼、水晶、珊瑚和白銀——它們會引起許多障礙和許多對手。同樣地，須菩提，當善男子和善女人書寫、誦讀、清晰闡述、掌握、解釋、正確關注和思維這部深般若波羅蜜多經時，它會引起許多障礙和許多對手。」
41.50“Exactly so, Lord, exactly so,” said Subhūti. “Sūtras connected with the perfection of wisdom occasion many opponents and many hindrances. Ignorant persons possessed by Māra hinder those writing out, clearly articulating, reading aloud, reciting, and properly paying attention to the deep perfection of wisdom. Lord, those ignorant, narrow-minded simpletons hinder those writing out, up to meditating on this deep perfection of wisdom, and those who do not write out this deep perfection of wisdom, or who hinder those writing it out do not have the intellect to advance toward the vast buddhadharmas. [F.127.b] Those who do not write out this deep perfection of wisdom, or who hinder those writing it, who do not meditate on it, or who hinder those meditating on it, do not have the intellect to advance toward the vast buddhadharmas.”
41.50「正是這樣，世尊，正是這樣，」須菩提說。「與般若波羅蜜多相關的經典會引發許多對手和許多障礙。被魔羅控制的無知者會阻礙那些書寫、清晰闡述、誦讀、背誦和正確專注於深般若波羅蜜多的人。世尊，那些無知、心量狹隘的愚人會阻礙那些書寫、直至禪修深般若波羅蜜多的人，而那些不書寫深般若波羅蜜多、或阻礙他人書寫的人沒有心智去朝向廣大的佛法前進。那些不書寫深般若波羅蜜多、或阻礙他人書寫的人，那些不禪修它、或阻礙他人禪修的人，沒有心智去朝向廣大的佛法前進。」
41.51“Exactly so, Subhūti, exactly so,” said the Lord. “Those sons of a good family and daughters of a good family who do not write out, read aloud, clearly articulate, recite from memory, properly pay attention to, and meditate on this deep perfection of wisdom, causing hindrances to it, have newly set out in the vehicle, have not produced wholesome roots, have stunted wholesome roots, have not served well the victors of the past, and have not been assisted by spiritual friends. Subhūti, those sons of a good family and daughters of a good family who do not write out, up to meditate on this deep perfection of wisdom, who hinder others from writing it out, up to meditating on it are narrow-minded simpletons with stunted intellects, so they do not have the intellect to advance toward the vast buddhadharmas.
41.51「正是如此，須菩提，正是如此，」世尊說道。「那些不寫出、不讀誦、不清楚表述、不背誦、不正念思惟和不禪修這部深般若波羅蜜多，對其造成障礙的善男子和善女人，他們剛剛發心進入大乘，還未生起善根，善根受阻未發展，未曾善事侍奉過去的勝者，也未被善知識所幫助。須菩提，那些不寫出、乃至不禪修這部深般若波羅蜜多，且阻礙他人寫出、乃至禪修它的善男子和善女人，他們心量狹隘，智慧受阻不開，因此沒有能力趣向廣大的佛法。」
41.52“There are also other works of Māra like that, Subhūti, that hinder writing out, up to meditating on this deep perfection of wisdom. But still, Subhūti, they should know that even if there are works of Māra that act as hindrances to those sons of a good family and daughters of a good family writing out, reciting, properly paying attention to, and meditating on this deep perfection of wisdom, Subhūti, they still, through the force of the buddha, keep on completing the perfection of concentration more and more; completing the perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; [F.128.a] completing the thirty-seven dharmas on the side of awakening; and completing the gateways to liberation, powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, up to the knowledge of all aspects. Because of that those sons of a good family and daughters of a good family do not encounter hindrances when they write out, read aloud, clearly articulate, meditate on, and properly pay attention to this deep perfection of wisdom, continuing to complete more and more all the perfections, and complete all the dharmas on the side of awakening, all the gateways to liberation, the four concentrations, the four immeasurables, the four formless absorptions, and the five clairvoyances. Those lord buddhas dwelling and maintaining themselves in the ten directions also make an effort for the sake of those sons of a good family and daughters of a good family writing out, reading aloud, clearly articulating, reciting from memory, and properly paying attention to this deep perfection of wisdom. And those bodhisattva great beings irreversible from awakening standing in the ten directions also make an effort to look after those sons of a good family and daughters of a good family writing out, reading aloud, clearly articulating, reciting from memory, properly paying attention to, and meditating on this deep perfection of wisdom as well.”
41.52「須菩提，魔羅還有其他的作為像這樣，阻礙眾人書寫，直到修習這深般若波羅蜜多。但是，須菩提，他們應當知道，即使有魔羅的作為作為障礙，那些善男子和善女人書寫、誦持、正念、修習這深般若波羅蜜多，須菩提，他們仍然通過佛陀的力量，越來越圓滿禪那波羅蜜多；圓滿毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多；圓滿三十七菩提分法；和圓滿解脫門、力、無畏、種智、佛的十八不共法，直到一切相智。因為那樣，那些善男子和善女人在書寫、讀誦、明確宣說、修習、正念這深般若波羅蜜多時，不會遇到障礙，繼續越來越圓滿一切度，和圓滿一切覺分法、一切解脫門、四禪、四無量心、四無色定和五神通。十方住立並安住其中的諸佛也為了那些書寫、讀誦、明確宣說、背誦、正念這深般若波羅蜜多的善男子和善女人而精進。那些從菩提不退轉的菩薩摩訶薩站立在十方，也努力照顧那些書寫、讀誦、明確宣說、背誦、正念、修習這深般若波羅蜜多的善男子和善女人。」
41.53This was the forty-first chapter, “Not Complete Because of Māra,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B33]
41.53（結尾）