Chapter 11: Māra’s Activity677
Then the venerable Subhūti asked the Blessed One, “O Blessed One, now that the Blessed One has extolled the positive qualities of the noble sons and daughters, please tell us, Blessed One, will they encounter any obstacles?”678
At this, the Blessed One said, “Subhūti, they will encounter the many activities of Māra as obstacles.”
Subhūti asked, “Blessed One, what are the many types of Māra’s activities that they will encounter as obstacles?”679
The Blessed One said, “Subhūti, one should understand the first of Māra’s activities to involve what a long time it will take for bodhisattva great beings, discussing the transcendent state of wisdom, to become illuminated by it.680
“Next, one should also understand it to be an activity of Māra that those bodhisattva great beings will become distracted just as they are being illuminated by it.681 Subhūti, one should also understand it to be an activity of Māra when those bodhisattva great beings who write out the transcendent state of wisdom are gaping at it, laughing at it, and ridiculing it.682
“Subhūti, one should also understand it to be an activity of Māra when their mindsets get distracted as they study it. Subhūti, one should also understand it to be an activity of Māra when their minds get caught up in something else as they write out the transcendent state of wisdom. Subhūti, one should also understand it to be an activity of Māra when they fail to be mindful.683
“Subhūti, one should also understand it to be an activity of Māra when those bodhisattva great beings laugh at one another as they write it out.684 Subhūti, one should also understand it to be an activity of Māra when they ridicule one another as they write it out. Subhūti, one should also understand it to be an activity of Māra when their eyes look wildly about as they write it out. Subhūti, one should also understand it to be an activity of Māra when their writings are incongruous.685
“Subhūti, one should also understand it to be an activity of Māra when they get up from their seats and walk away, complaining that they are gaining no firm grounding in it, or enjoyment from it. Subhūti, one should also understand it to be an activity of Māra when they get up from their seats and walk away with a mindset that lacks trust, complaining that they are not foreordained for this transcendent state of wisdom. Subhūti, one should also understand it to be an activity of Māra when they wish not to study the transcendent state of wisdom and to back away from it, complaining that it mentions nowhere in it the name of the city, town, or village in which they were born; it mentions nowhere in it the name or lineage of their father and mother; and it mentions nowhere in it the family in which they were born. Also, each time they back away from it, they will again and again take rebirths for the same number of eons in cyclic existence as the number of times they developed such improper mindsets. There, all over again, they will need to engage in meditation. Why? Because, Subhūti, one should also understand it to be an activity of Māra when bodhisattva great beings who do not study this transcendent state of wisdom do not develop themselves686 to have the worldly and spiritual qualities.
“Beyond that, Subhūti, one should also understand it to be an activity of Māra when, Subhūti, those persons on the bodhisattva path dismiss and abandon this transcendent state of wisdom, which brings forth the knowing of someone who has complete knowing, and hence they do not wish to seek this collection of scriptures, which bring forth the knowing of someone who has complete knowing. Subhūti, since they do not wish to train themselves or to go beyond cyclic existence to the worldly and spiritual qualities, they do not train in this transcendent state of wisdom.687 By not training in it, they do not go beyond cyclic existence to the worldly and spiritual qualities. In this way, these narrow-minded persons dismiss and abandon the transcendent state of wisdom—which is the root of fully comprehending the worldly and spiritual qualities as they are—and instead wish to cling to the branches.688 This would be just like, for instance, a dog thinking it should give up a bunch of food from a master and seek a mouthful of water from the servant. Thus, one should also understand it to be an activity of Māra when, Subhūti, in the future some persons on the bodhisattva path think that they should give up the transcendent state of wisdom—the root of the knowing of someone who has complete knowing—and seek buddhahood, the sap, in the paths of disciples and solitary realizers, its branches and foliage.689 Why is this so? It is because those small-minded people will not know that the transcendent state of wisdom brings forth the knowing of someone who has complete knowing. So, they will think they should dismiss the transcendent state of wisdom, abandon it, and give it up. In addition, they will think they should study the other collections of scriptures that recommend the stages of disciples and solitary realizers. As such, these bodhisattvas will be engaged in something like the branches and foliage.690 Why is that? Subhūti, that is because a bodhisattva great being does not train in the manner that persons on the disciple path or the path of a solitary realizer do. So, Subhūti, how do persons on the disciples’ and solitary realizers’ path train? Subhūti, they have the notion, ‘We will tame only ourselves, pacify only ourselves, and completely liberate only ourselves.’ Then, in order to tame, pacify, and completely liberate themselves, they undertake preliminary practices to accumulate all the roots of virtue.691 By contrast, Subhūti, a bodhisattva great being does not train like that. Rather, a bodhisattva great being trains with the following notion: ‘I will establish myself in the actual nature and in order to benefit the whole world, I will also establish all sentient beings in that actual nature. I will completely liberate the immeasurable masses of sentient beings.’ It is in this way that a bodhisattva great being would undertake preliminary practices to accumulate all the roots of virtue, but he or she would not develop conceits about them.692 It would be, for instance, just like a man, who had never seen an elephant, looking to determine its color and shape. If he were to arrive at the elephant in the dark, he might look around wherever there was some light. Seeing the footprint of an elephant, the man might think that he should investigate the elephant’s footprint and determine the elephant’s color and shape from that. So, what do you think, Subhūti? Would this man seem to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, those persons on the bodhisattva path should be understood to have a similar nature. So, one should also understand it to be an activity of Māra when, Subhūti, they wish to realize unsurpassed, perfect awakening—without knowing or inquiring about this transcendent state of wisdom—and give up on it, thinking that they should instead seek the collections of scriptures that recommend the stages of the disciples and solitary realizers. It would be, for instance, Subhūti, just like a man seeking jewels. Suppose that after seeing the ocean, he were not to dive in, look for jewels there, and acquire them, but instead—because he imagined the water in a cow’s hoofprint to be the same as the ocean—he were to investigate a cow’s hoofprint as a source of jewels. What do you think, Subhūti? Would this man seem to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, those persons on the bodhisattva path should be understood to have a similar nature. Even after obtaining this profound transcendent state of wisdom, they reject it without immersing themselves in it and without considering it. They think that they should seek those collections of scriptures that recommend the stages of the disciples and solitary realizers through living without any concern for others. Those scriptures do not describe the bodhisattva path. Instead, they describe retreating from the world with the idea of merely taming oneself, pacifying oneself, and completely liberating oneself.693 They also describe the fruitions of a stream enterer, a once-returner, a non-returner, a worthy one, and a solitary realizer that are to be attained. All this is taught in connection with the stages of disciples and solitary realizers. They think, ‘I will become completely liberated when my mindset is freed from worldly influences by not clinging to this present life.’ The bodhisattva great beings should not develop such a mindset toward this life. Why not? Because, Subhūti, those bodhisattva great beings who have set out on the great journey have donned the great armor. They should never develop an improper mindset that lacks concern for others. Why not? Since those guides of the world are genuine persons who bring benefit to the world, they should train in the six transcendent states continuously and constantly forever.694 So, one should also understand it to be an activity of Māra when, Subhūti, those kinds of persons on the bodhisattva path who have immature roots of virtue, faulty and narrow minds, and weak dispositions have given up on this transcendent state of wisdom. Without knowing or understanding the collection of scriptures associated with the six transcendent states, they think that they should seek the collections of scriptures that recommend the stages of the disciples and solitary realizers. Those kinds of persons on the bodhisattva path would be, for instance, just like a builder or his apprentice wanting to build or construct a palace the same size as the Vaijayanta Palace.695 Suppose that the builder or his apprentice were to search for a building site the size of the palace of the sun and moon.696 Also, suppose that, while searching, he were to see a building site the size of the palace of the sun and moon and to think that its size would measure up to his purpose. But what do you think, Subhūti? If he wanted to build or construct a palace the size of the Vaijayanta Palace, would the size of the sun and moon measure up to that palace?”
“Definitely not, Blessed One,” said Subhūti.697
The Blessed One said, “In the very same way, Subhūti, in the future, such persons on the bodhisattva path will first hear and receive the transcendent state of wisdom, then leave it behind, abandon it, and think to seek the state of complete knowing through those collections of scriptures associated with the stages of the disciples and solitary realizers, which recommend thinking, ‘We should tame ourselves, pacify ourselves, and completely liberate ourselves.’ But such scriptures lead them only to tame themselves, pacify themselves, and completely liberate themselves.698 So what do you think, Subhūti? Would this man seem to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “Subhūti, one should understand those kinds of persons on the bodhisattva path also to encounter an activity of Māra. Subhūti, it would be, for instance, like a certain man wanting to see a universal emperor. The man might see a universal emperor and, upon seeing him, grasp his superficial features, thinking that this ruler has this or that sort of outward appearance, form, majesty, and prosperity.699 The man might also see a regional king and, upon seeing him, might also grasp his superficial features. That said, since it is beyond that man’s ken to grasp a ruler’s distinctive indications, the man might say that, compared to the universal emperor, the regional king has the very same sort of outward appearance, form, majesty and prosperity.700 But what do you think? Would this man seem to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, one should understand persons on the bodhisattva path also to encounter an activity of Māra when, in the future, they first hear and receive the transcendent state of wisdom, then leave it behind, abandon it, and think to seek the state of complete knowing through those collections of scriptures associated with the stages of the disciples and solitary realizers. Again, Subhūti, I do not recommend any bodhisattva great being to seek the state of complete knowing through these kinds of collections of scriptures associated with the stages of the disciples and solitary realizers. On the contrary, the Tathāgata has made it known that without having trained in the skill in means of bodhisattva great beings in the transcendent state of wisdom, a bodhisattva great being will never go beyond cyclic existence to unsurpassed, perfect awakening. Why is that? It is because the attainment of a bodhisattva is not made clear in the other collections of scriptures.701 For this reason, Subhūti, the Tathāgata saw the benefit in the transcendent state of wisdom and, through various means, helped bodhisattva great beings see the transcendent state of wisdom clearly, be enthusiastic about it, rejoice in it, settle down in it, and become established in it with the wish that those bodhisattva great beings would not regress from unsurpassed, perfect awakening. So, Subhūti, what do you think? Suppose those bodhisattva great beings were to reach the great path and enter into the path beyond regressing, only then to dismiss it, turn back from it, and think they should instead seek the lower path.702 Would they strike you as being of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “Subhūti, it would be, for instance, just as if a hungry man obtained food that was extremely flavorful, had beneficial effects, had pleasurable effects, had a life-lengthening quality, and sated his hunger and thirst. But suppose that he thought instead to seek cheap rice porridge. Then, after obtaining it, he thought to dismiss the extremely flavorful food, throw it out, and consume the cheap rice porridge. What would you think, Subhūti? Would that person seem to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, some bodhisattvas in the future, who hear and receive the transcendent state of wisdom, will leave it behind, abandon it, give it up, and distance themselves from it. After leaving it behind, abandoning it, giving it up, and distancing themselves from it, they will think to seek the state of complete knowing through those collections of scriptures associated with the paths of the disciples and solitary realizers, which recommend the stages of the disciples and solitary realizers. So, what would you think, Subhūti? Should those bodhisattvas be understood to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, one should understand this too to be an activity of Māra arising for them. Subhūti, it would be, for instance, just like a man who receives a precious jewel, but considers it to be the same as a gem with half its value and quality. What do you think, Subhūti? Should such a man be understood to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In the very same way, Subhūti, some persons on the bodhisattva path in the future will hear and receive this profound and brilliant703 transcendent state of wisdom, but consider it to be the same as the paths of the disciples and solitary realizers. They will think to seek the state of complete knowing and skill in means on the stages of the disciples and solitary realizers. What do you think, Subhūti? Should such persons be understood to be of a learned nature?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “Subhūti, one should understand this too to be an activity of Māra arising for these bodhisattva great beings. Furthermore, when this profound and brilliant transcendent state of wisdom is being discussed, taught, expounded, explained, taken in, chanted, recited, and even just written out, there could arise numerous illuminating experiences that cause mental distraction. Subhūti, one should understand these too to be an activity of Māra arising for these bodhisattva great beings.”
At this, the venerable Subhūti asked the Blessed One, “But, Blessed One, is it possible to write out the transcendent state of wisdom?”
“Definitely not, Subhūti,” said the Blessed One. “One should also understand it to be an activity of Māra when, Subhūti, some bodhisattva great beings might write out the transcendent state of wisdom in letters, then think that the transcendent state of wisdom either is or is not the written transcendent state of wisdom. Alternatively, they might fixate on the transcendent state of wisdom as something either in the letters or not in the letters.704
“Furthermore, one should understand the following to be activities of Māra that arise for some bodhisattva great beings.705 Subhūti, when some bodhisattva great beings are writing out the transcendent state of wisdom, their attention might be focused on their countries, or their villages, towns, market towns, communities, kingdoms, principalities, or parks.706 Their attention might be focused on teachers, literature, or thieves. Their attention might be focused on waterfront areas, streets, or vehicles.707 Their attention might be focused on comfort, discomfort, or dangers. Their attention might be focused on women, men, or those in between. Their attention might be focused on separating from pleasant or unpleasant things.708
“Their attention might be focused on something connected with their mothers, fathers, brothers, sisters, friends, relatives, kin, or companions. Their attention might be focused on something connected with their wives, sons, or daughters. Their attention might be focused on something connected with their houses, food, or drinks. Their attention might be focused on something connected with their clothes, furniture, livelihoods, or tasks to be done.709 Their attention might be focused on desires, aversions, or confusions. Their attention might be focused on the seasons, auspicious times, or inauspicious times. Their attention might be focused on songs, music, dances, poetry, plays, or stories.710 Their attention might be focused on scholarship, business dealings, levity, or dancing. Their attention might be focused on sorrows, endeavors, or their self.
“Subhūti, when this transcendent state of wisdom is being spoken, taught, expounded, explained, taken in, chanted, recited, or even just written out, the pernicious Māra will draw bodhisattva great beings to these and other focuses of attention, create obstacles for them, and make them mentally distracted. So, the bodhisattva great beings should recognize them to be the activities of Māra and, having recognized them, should let them go.
“Furthermore, Subhūti, their attention might be focused on kings, princes, elephants, horses, vehicles, or spectating at the docks.711 Subhūti, one should understand this to be the activity of Māra for those bodhisattva great beings.
“Furthermore, Subhūti, their attention might be focused on their fires, their fantasies, or growing their wealth and resources. Subhūti, one should understand this to be the activity of Māra for those bodhisattva great beings.
“Furthermore, Subhūti, when this transcendent state of wisdom is spoken, taught, expounded, explained, taken in, chanted, recited, or even just written out, bodhisattva great beings might encounter obstacles to donations, tributes, robes, alms, seats, beds, preventive medicines, and other requisites. That is to say, they might indulge in donations, tributes, or celebrity, or be mentally distressed about those things.712 Subhūti, a bodhisattva great being should also understand this to be the activity of Māra for those bodhisattva great beings. One should recognize all these as activities of Māra and, having recognized them, one should let them go.
“Furthermore, Subhūti, when this transcendent state of wisdom is spoken, taught, expounded, explained, taken in, chanted, recited, or even just written out, the pernicious Māra might attack, disguised as a monk, and might draw them to the very profound collections of scriptures associated with the stages of the disciples and solitary realizers, saying, ‘Train in this. Write this out. Explain this. Recite this. Through doing so, the state of complete knowing will be accomplished.’ But, Subhūti, a bodhisattva great being with skill in means would not feel any desire for these.713 Why is that? Because, Subhūti, these collections of scriptures discuss emptiness, freedom from signs, and freedom from inclinations, but they do not explain the skill in means of bodhisattva great beings. Not recognizing that those scriptures contain a difference in knowledge and skill in means, those bodhisattva great beings might think to leave behind this profound transcendent state of wisdom. After eschewing this profound transcendent state of wisdom, they might think to seek the skill in means in those collections of scriptures associated with the stages of the disciples and solitary realizers. Subhūti, a bodhisattva great being should also understand this to be the activity of Māra.
714“Furthermore, Subhūti, an enthusiastic Dharma student might wish to take in the transcendent state of wisdom, but the Dharma teacher might be lazy and unwilling to teach the Dharma.715 Subhūti, a bodhisattva great being should understand this lack of the necessary conditions to be the activity of Māra.716
“Furthermore, Subhūti, the Dharma teacher might not be lazy and might be willing to bestow the transcendent state of wisdom, but the Dharma student might be lazy and busy.717 Subhūti, a bodhisattva great being should understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the enthusiastic Dharma student might wish to take in the transcendent state of wisdom, to keep it in mind, to chant it, to master it, to pass it on, or even just to write it out. He or she might also be educated, intelligent, and mindful. But the Dharma teacher might have wandered off somewhere else.718 Alternatively, the Dharma teacher might not understand it through its brief explanation, not understand it through its detailed explanation, or not understand anything beyond its words.719 Whichever the case, Subhūti, this too is a lack of the necessary conditions for this transcendent state of wisdom to be spoken, taught, expounded, explained, recited, trained in, or even just written out. Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the Dharma teacher might not be lazy, might know much more beyond the words, and might be willing to bestow this transcendent state of wisdom. But the Dharma student might have set out for somewhere else. Alternatively, he or she might not understand through a brief explanation, not understand through a detailed explanation, or not understand anything beyond the words. Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the Dharma teacher, desirous of worldly things, might desire donations, tributes, and robes. But the Dharma student might be content with few desires, be reclusive, or not wish to offer his or her wealth. Subhūti, this is a lack of the necessary conditions for this transcendent state of wisdom to be trained in and written out. Subhūti, a bodhisattva great being should understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, a Dharma student might be faithful, wishing to listen to this transcendent state of wisdom, to understand its meaning, to make offerings for it, and to give everything up. But the Dharma teacher might have no faith, have few desires, and have no wish to teach. Hence, Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, a Dharma student might be faithful, wishing to listen to this transcendent state of wisdom and to understand its meaning. But a Dharma teacher might not possess the scriptures or have them accessible for some reason, because of some obstacle to the Dharma. Hence, Subhūti, that Dharma teacher who has not obtained [the teachings] might rebuff that Dharma student. In that case, Subhūti, this is a lack of the necessary conditions. A bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra against those taking in the transcendent state of wisdom, chanting it, mastering it, or even just passing it on and writing it out.
“Furthermore, Subhūti, a Dharma teacher might wish to teach, but the Dharma student might have no longing to listen. In that case Subhūti, this is a lack of the necessary conditions for taking up the transcendent state of wisdom, keeping it in mind, chanting it, mastering it, or even just passing it on and writing it out. A bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the Dharma student might be weighed down by sleepiness and weighed down physically, and, because of being weighed down by sleepiness and physically fatigued, might not wish to listen. But the Dharma teacher might wish to teach. Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the Dharma teacher might be weighed down by sleepiness and weighed down physically, and, because of being weighed down by sleepiness and physically fatigued, might not wish to teach. But the Dharma student might wish to listen. Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, when this transcendent state of wisdom is being written out, spoken, and trained in, a man might come there and describe the unpleasantness of the hells, the unpleasantness of the animal births, the unpleasantness of the hungry ghost realms, and the unpleasantness of the asura bodies. The man might say, ‘The hells involve such and such sufferings, the animal births involve such and such sufferings, the hungry ghost realms involve such and such sufferings, the asura bodies involve such and such sufferings, and conditioned things involve such and such sufferings, so you must end your suffering right here and now.’720 Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, when this transcendent state of wisdom is being written out, spoken, and trained in, a man might come to that place. He might describe the pleasantness of the gods, saying, ‘The gods enjoy such and such happiness. The heavens have such and such pleasure. In such and such desire realms, the sense pleasures can be enjoyed. In such and such form realms, the meditative states can be attained. In such and such formless realms, the attainments can be attained. Nevertheless, when all these are thoroughly examined with wisdom, they all are merely painful rebirths. As the Blessed One said, “Monks, I do not speak highly of anything resulting in cyclic existence as it only lasts for the snap of a finger. Everything conditioned is impermanent. Everything leading to cyclic existence is suffering. Everything within the three realms is empty. All things lack a self.” Thus, understanding that all things are perishable, impermanent, suffering, and bound to deteriorate, the wise should attain the fruition of a stream enterer, the fruition of a once-returner, the fruition of a non-returner, and the state of a worthy one right here and now.721 Let us never again meet with the many sufferings of success and failure!’ In regard to these statements, some bodhisattvas might become disenchanted.722 Subhūti, a bodhisattva great being should also understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, some monastic Dharma teachers might be fond of solitude, but the Dharma students might adore community. So, a Dharma teacher might say he will bestow this transcendent state of wisdom on those who follow him, and not upon those who do not follow him. Yet, even though noble sons and daughters might follow that Dharma teacher with desire, longing, and devotion for the teachings, they will never give themselves the opportunity to receive them. Moreover, when that Dharma teacher has any need for goods, they will not wish to offer him those. So, wherever the teacher might go, he will encounter a shortage of food, a lack of provisions and security, and impediments to survival.723 For their part, those Dharma students might hear from others, ‘That place has a shortage of food and a lack of provisions and security, and impediments to survival in it.’724 Even to those noble sons or daughters who reach that place without obstacles, the Dharma teacher might say, ‘Noble sons and daughters, there is the danger of a food shortage in this place. You may join me, but please do not regret it later when you are faced with the danger of a food shortage.’ With subtle hints like this, the Dharma teacher will repel them. Being overcome with fear, the Dharma students will interpret such words to be signs that he is rejecting them and being ungenerous. Finding him ungenerous, they will cease to pursue him. Subhūti, this too is a lack of the necessary conditions for the bodhisattva great being to write out this transcendent state of wisdom, speak about it, train in it, teach it, expound it, explain it, and recite it. Subhūti, he or she should understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, the Dharma teacher might set out for a place where there are dangerous little creatures, dangerous carnivorous animals, and dangerous nonhumans.725 Going about life and dwelling there, he might proceed farther into a wilderness area infested with snakes and thieves that lacks drinkable water and has scarcely any food.726 He might tell his Dharma students the following: ‘Noble sons and daughters, you should know that we are setting out for a place where there are dangerous little creatures, dangerous carnivorous animals, and dangerous nonhuman flesh eaters, in a wilderness area infested with snakes and thieves that lacks drinkable water and has scarcely any food.727 Noble sons and daughters, you should know that you may experience such sufferings.’ With these subtle hints, he will repulse them. They will be overcome with fear, and in being so, they will cease to follow him and turn back the other way. Subhūti, this obstacle to the transcendent state of wisdom will also arise when it is being taught, expounded, explained, recited, and so on, to the point of it even just being written out. Subhūti, a bodhisattva great being should understand this lack of the necessary conditions to be the activity of Māra.
“Furthermore, Subhūti, a monastic Dharma teacher might be inclined toward families that are friendly and give him alms, and because of that, he might constantly consider it necessary to look in on and visit families that are friendly and give him alms. Because he is greatly occupied with constantly having to look in on them, he might repulse the Dharma students by saying that there is someone he just needs to look in on or just needs to visit. Subhūti, this obstacle to the transcendent state of wisdom will also arise when it is being written out and mastered. Subhūti, a bodhisattva great being should understand this lack of the necessary conditions to be the activity of Māra.
“Thus, Subhūti, the pernicious Māra strives in these various ways to ensure that no one will take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, or write it out or have it written out. Therefore, Subhūti, a bodhisattva great being should recognize how all these obstacles of lacking the necessary conditions are, in fact, the activities of Māra. And after recognizing them as such, the bodhisattva great being should abandon them.”
At this, the venerable Subhūti asked the Blessed One, “Blessed One, what motivates the pernicious Māra here to engage in such great efforts and to strive through his tricks to ensure that no one will take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, write it out, or have it written out?”
At this, the Blessed One said to the venerable Subhūti, “Subhūti, he is motivated by the fact that the transcendent state of wisdom has given birth to the blessed buddhas’ state of complete knowing, and the Tathāgata’s teachings have given birth to the abandonment of the defilements by immeasurable, innumerable beings. Since the pernicious Māra has not found any vulnerability in those who have abandoned the defilements, he has become afflicted with suffering, depressed, and shot through with pangs of grief. Motivated by this, he agitatedly engages in great efforts whenever the transcendent state of wisdom is being written out and mastered. With great effort, he strives through his tricks to ensure that no one can write out or master this transcendent state of wisdom.
“Furthermore, Subhūti, the pernicious Māra might come in the guise of an ascetic and sow discord. In this way, he might deter the noble sons or daughters who have just begun to set out on the path. Subhūti, the pernicious Māra will sow doubt by saying, ‘This transcendent state of wisdom is not something to which venerable ones should listen. Rather, the transcendent state of wisdom is just like what is transmitted in my scriptures and what is contained in my scriptures.’728 In this way, too, going further than that, Subhūti, after coming in the guise of an ascetic and sowing discord, he will cause bodhisattvas who have just begun to set out on the path to fall into doubt, if they are small-minded, weak-minded, narrow-minded, blind, and not yet foreordained for unsurpassed, perfect awakening.729 Those who come to doubt will neither take in the transcendent state of wisdom, nor keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, write it out, or have it written out. Subhūti, the bodhisattva great being should understand this too to be the activity of Māra.
“Furthermore, Subhūti, after conjuring up a monastic retinue, the pernicious Māra might come in the guise of the Buddha and carry out the activity of a māra, saying, ‘Any bodhisattva who goes about life in the profound dharmas realizes the pinnacle of reality. That is to say, he becomes a disciple, not a bodhisattva like this bodhisattva.’730 Subhūti, the bodhisattva great being should understand this too to be the activity of Māra.
“In this way, Subhūti, when the transcendent state of wisdom is being written out and mastered, the pernicious Māra causes a great many other activities of a māra to arise. A bodhisattva great being should recognize these. After doing so, he or she should abandon them and cease to be attached to them. Instead, a mindful and wisely discerning bodhisattva great being should apply heroic perseverance.”
At this, the venerable Subhūti said to the Blessed One, “So it is, Blessed One. So it is, Sugata. Blessed One, those things that are extremely precious have many plotters against them. Why is that? Because they are difficult to obtain and extremely valuable, Blessed One, since they are the foremost. Therefore, they have many plotters against them. Just so, Blessed One, for the most part this transcendent state of wisdom has an abundance of obstacles that arise. Blessed One, those who are rendered inactive, due to the power of such obstacles, should be understood to be bodhisattvas magically influenced by Māra. Blessed One, they have just begun to set out on the path. Blessed One, they are small-minded. Blessed One, they are weak-minded. Blessed One, they are narrow-minded. Blessed One, they are wrong-minded. Also, by thinking that they should not take in the transcendent state of wisdom, should not keep it in mind, should not chant it, should not master it, should not pass it on, should not teach it, should not expound it, should not explain it, should not recite it, should not have it written out, and should not even so much as write it out, their mindsets do not progress toward the noblest among noble things.”
At this, the Blessed One said to the venerable Subhūti, “So it is, Subhūti. So it is. Subhūti, those bodhisattvas should be understood to be magically influenced by Māra if they think they should not take in the transcendent state of wisdom, should not keep it in mind, and should not chant it, and who think they should not master it, should not pass it on, should not teach it, should not expound it, should not explain it, should not recite it, should not have it written out, and should not even so much as write it out.731 Subhūti, they have just begun to set out on the path. Subhūti, they are small-minded. Subhūti, they are weak-minded. Subhūti, they are narrow-minded. Subhūti, they are wrong-minded. Also, they have mindsets that do not progress toward the noblest among noble things if they do not wish to take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, have it written out, or even so much as write it out.
“Nevertheless, Subhūti, these activities of Māra will arise and also a great number of Māra’s faults—which create obstacles to this transcendent state of wisdom—will arise.732 But if, Subhūti, those bodhisattvas wish to take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, have it written out, and at the very least write it out, it should be understood that it is due to the Buddha’s miraculous power and the Buddha’s blessings that they so wish. Through the Buddha’s support, they will take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, have it written out, and at the very least write it out. Why is that? It is because, even though the pernicious Māra makes great efforts to create obstacles, the worthy, perfectly and completely awakened Tathāgata makes great efforts too in order to provide support.”
This ends the chapter “Māra’s Activity,” the eleventh chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”