Shikshasamuccaya 215

215

ayaṃ ca + a-paro * an-artho bhaved yad idaṃ māra-karma + uktaṃ prajñā-pāramitāyāṃ | māraḥ pāpīyāṃs tasya bodhi-satvasya + a-ciraṃ yāna-saṃprasthitasya + antike balavattaram udyogam āpatsyate | atra + eva + āha | punar a-param ānanda yasmin samaye bodhi-satvo mahā-satvaḥ prajñā-pāramitāyāṃ yogam āpadyate tasmin samaye mārāḥ pāpīyāṃso bodhi-satvasya viheṭhanam upasaṃharanti bhayaṃ saṃjanayanti | ulkā-pātān diśi dig-vahān utsṛjanti saṃdarśayanti | apy eva nāma + ayaṃ bodhi-satvo mahā-satvo * avanīyeta vā roma-harṣo vā + asya bhaved iti | yena + asya + eka-citta-utpādo * api kṣīyeta + an-uttarāyāḥ samyak-saṃbodher iti | punar a-param anya-vijñāna-saṃjñino likhiṣyanti yāvat paryavāpsyanti | na vayam atra + āsvādaṃ labhāmahe ity utthāya + āsanāt prakramiṣyanti | evaṃ vijṛmbhamāṇā uccagghanto yāvat paryavāpsyanti + iti māra-karma | evam utpatsyante jana-pada-grāma-ādi-vitarkāḥ | evam ācārya-upādhyāya-mātā-pitṛ-mitra-amātya-jñāti-sālohita-manasi-kārāḥ | evaṃ cora-manasi-kārāḥ | evaṃ cīvara-ādi-manasi-kārāḥ | punar a-paraṃ dharma-bhāṇakaś chandiko bhaviṣyati imāṃ gambhīrāṃ prajñā-pāramitāṃ lekhayituṃ yāvad vācayitu.ṃ dharma-śravaṇikaś ca kilāsī bhaviṣyati | evaṃ viparyayāt | dharma-bhāṇakaś ca deśa-antaraṃ gantu-kāmo bhaviṣyati dhārma-śravaṇikāś ca na + iti neyaṃ | evaṃ dharma-bhāṇako mahā-iccho bhaviṣyati dhārma-śravaṇiko * alpa-iccha iti neyaṃ | saṃkṣepād dharma-bhāṇaka-dhārma-śravaṇikayor yā kā-cid vidhuratā sarvaṃ tan māra-karma + ity uktaṃ ||

And this would be another disadvantage, which has been stated as the work of Māra in the Perfection of Wisdom: “Māra the evil one will make a still greater effort against that bodhisattva who has recently set out on the vehicle.” In that very place it says: “Furthermore, Ānanda, at the time when a bodhisattva, a great being, applies himself to yoga in the perfection of wisdom, at that time the evil Māras inflict harassment on the bodhisattva, generating fear. They cast and display meteoric falls in various directions and bearing winds, thinking: ‘Could this bodhisattva, this great being, perhaps be cast down, or his hair stand on end, whereby even a single generation of the thought of unexcelled, perfect awakening might be lost for him?’ Furthermore, those who have different mental dispositions will write down [the texts], up to their committing them to memory; thinking, ‘We do not find any taste here,’ they will rise from their seats and depart. Yawning in this way, laughing scornfully, up to their committing them to memory—this is the work of Māra. In this way thoughts about countries, villages, and the like will arise; in this way mental reflections concerning teachers, preceptors, mother, father, friends, ministers, relatives, and blood kinsmen; in this way thoughts of thieves; in this way thoughts of robes and the like. Furthermore, the preacher of the Dharma will have the aspiration to cause this profound perfection of wisdom to be written down, up to having it recited, while the listener to the Dharma will be indolent. Likewise, from the reverse: the preacher of the Dharma will wish to go to another land, and the listeners to the Dharma will not—this should be understood [similarly]. Likewise, the preacher of the Dharma will have great desires, while the listener to the Dharma has few desires—this should be understood [similarly]. In brief, whatever discord there is between the preacher of the Dharma and the listener to the Dharma, all that has been stated to be the work of Māra.”