第四分無雜無異品第二十四

爾時，佛告阿難陀言：「若時菩薩摩訶薩思惟般若波羅蜜多，習學般若波羅蜜多，修行般若波羅蜜多。是時，三千大千世界一切惡魔皆生猶豫，咸作是念：『此菩薩摩訶薩為於中間證於實際，退墮聲聞或獨覺地；為趣無上正等菩提，能盡未來利樂一切？』

At that time, the Buddha said to Ānanda, “When bodhisattva‑mahāsattvas contemplate the Prajñā‑pāramitā, train in the Prajñā‑pāramitā, and practice the Prajñā‑pāramitā, then all the evil Māras throughout the three thousand great thousand world-system become hesitant, all thinking: ‘Will this bodhisattva‑mahāsattva in the meantime realize the true reality and fall back to the śrāvaka or pratyekabuddha level? Or will he set out toward unsurpassed perfect enlightenment and be able to benefit and bring happiness to all throughout the future?’

「復次，慶喜！若時菩薩摩訶薩安住般若波羅蜜多，是時惡魔生大憂苦，身心戰慄如中毒箭。

“Furthermore, Ānanda, when bodhisattva‑mahāsattvas abide in the Prajñā‑pāramitā, at that time the Māras experience great distress; their bodies and minds tremble as if pierced by a poisoned arrow.

「復次，慶喜！若時菩薩摩訶薩修行般若波羅蜜多，是時惡魔來到其所，化作種種可怖畏事，所謂刀劍、惡獸、毒蛇，猛火熾燃四方俱發，欲令菩薩身心驚懼，迷失無上正等覺心，於所修行心生退屈，乃至發起一念亂意，障礙無上正等菩提，是彼惡魔深心所願。」

“Furthermore, Ānanda, when bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā, the Māras come to where they are and conjure all manner of terrifying things—swords and blades, ferocious beasts, venomous snakes, and fierce fires blazing forth in all four directions—seeking to make the bodhisattvas fearful in body and mind, to cause them to lose the mind of unsurpassed perfect awakening, to become discouraged in their practice, even to arouse a single moment of distracted thought that would obstruct unsurpassed perfect enlightenment. This is the deep intention of those Māras.”

爾時，慶喜便白佛言：「為諸菩薩摩訶薩修行般若波羅蜜多時，皆為惡魔之所擾亂，為有擾亂不擾亂者？」

Then Ānanda said to the Buddha, “When bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā, are they all disturbed by Māras, or are some disturbed and some not?”

佛告慶喜：「非諸菩薩摩訶薩修行般若波羅蜜多時，皆為惡魔之所擾亂，然有擾亂不擾亂者。」

The Buddha told Ānanda, “It is not the case that all bodhisattva‑mahāsattvas are disturbed by Māras when they practice the Prajñā‑pāramitā; rather, there are those who are disturbed and those who are not.”

具壽慶喜復白佛言：「何等菩薩摩訶薩修行般若波羅蜜多時，為諸惡魔之所擾亂？何等菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂？」

The Venerable Ānanda again said to the Buddha, “Which bodhisattva‑mahāsattvas are disturbed by the Māras when they practice the Prajñā‑pāramitā, and which are not?”

佛告慶喜：「若菩薩摩訶薩先世聞說甚深般若波羅蜜多，無信解心、毀訾、誹謗，是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩先世聞說甚深般若波羅蜜多，有信解心、不起毀謗，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。

The Buddha told Ānanda, “If, in former lives, a bodhisattva‑mahāsattva heard the profound Prajñā‑pāramitā and lacked a mind of faith and understanding, reviled it, and slandered it, then when such a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he will be disturbed by the Māras. But if, in former lives, a bodhisattva‑mahāsattva heard the profound Prajñā‑pāramitā and had a mind of faith and understanding, and did not give rise to slander, then when he practices the Prajñā‑pāramitā, he will not be disturbed by the Māras.

「復次，慶喜！若菩薩摩訶薩聞說如是甚深般若波羅蜜多，疑惑猶豫為有為無、為實不實？是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩聞說如是甚深般若波羅蜜多，其心都無疑惑猶豫、信定實有，是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。

“Furthermore, Ānanda, if upon hearing this profound Prajñā‑pāramitā a bodhisattva‑mahāsattva is doubtful and hesitant as to whether it is existent or non‑existent, true or not true, then when he practices the Prajñā‑pāramitā, he will be disturbed by the Māras. But if upon hearing this profound Prajñā‑pāramitā his mind is entirely without doubt or hesitation and his faith is firmly settled, then when he practices the Prajñā‑pāramitā, he will not be disturbed by the Māras.”

「復次，慶喜！若菩薩摩訶薩遠離善友，為諸惡友之所攝持，不聞般若波羅蜜多甚深義處，由不聞故不能解了，不解了故不能修習，不修習故不能請問：云何應修甚深般若波羅蜜多？云何應學甚深般若波羅蜜多？是菩薩摩訶薩修行般若波羅蜜多時，便為惡魔之所擾亂。若菩薩摩訶薩親近善友，不為惡友之所攝持，得聞般若波羅蜜多甚深義處，由得聞故便能解了，由解了故即能修習，由修習故便能請問：云何應修甚深般若波羅蜜多？云何應學甚深般若波羅蜜多？是菩薩摩訶薩修行般若波羅蜜多時，不為惡魔之所擾亂。

“Furthermore, Ānanda, if a bodhisattva‑mahāsattva is apart from good spiritual friends and is held by bad friends, then not hearing the profound import of the Prajñā‑pāramitā, he cannot understand it; not understanding it, he cannot cultivate it; not cultivating it, he cannot even ask, ‘How should one cultivate the profound Prajñā‑pāramitā? How should one study the profound Prajñā‑pāramitā?’ At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is disturbed by the Māras. If, however, a bodhisattva‑mahāsattva draws near to good spiritual friends and is not held by bad friends, then hearing the profound import of the Prajñā‑pāramitā, he can thereby understand it; understanding it, he can cultivate it; cultivating it, he can then ask, ‘How should one cultivate the profound Prajñā‑pāramitā? How should one study the profound Prajñā‑pāramitā?’ At such a time, when that bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, he is not disturbed by the Māras.