Name: The Śūraṅgama Sūtra · Volume 9 (大佛顶如来密因修证了义诸菩萨万行首楞严经 · 第九)
Author: Buddha

「阿難！復次，天人不逼身心，苦因已盡；樂非常住，久必壞生，苦樂二心俱時頓捨。麁重相滅，淨福性生，如是一類名福生天。捨心圓融，勝解清淨，福無遮中得妙隨順，窮未來際，如是一類名福愛天。阿難！從是天中有二歧路：若於先心，無量淨光福德圓明修證而住，如是一類名廣果天。若於先心，雙厭苦樂，精研捨心相續不斷，圓窮捨道身心俱滅，心慮灰凝經五百劫；是人既以生滅為因，不能發明不生滅性，初半劫滅，後半劫生，如是一類名無想天。阿難！此四勝流，一切世間諸苦樂境所不能動。雖非無為真不動地，有所得心功用純熟，名為四禪。

Ananda, furthermore, beings in these heavens are not oppressed in body or mind, and the causes of suffering have been exhausted. Yet their happiness is not permanent—over time, it too will decay, giving rise to suffering. At that point, both the mind that clings to pleasure and the mind that fears pain are simultaneously abandoned. When the coarse, heavy aspects vanish, the pure nature of blessedness arises. Beings of this kind are called the Heaven of Blessed Birth.

When the mind of letting go becomes perfectly integrated, and their resolve is purified, they dwell in a state where blessings are unobstructed and they attain wondrous harmony. This continues throughout the endless future. Beings of this kind are called the Heaven of Abundant Blessings.

Ananda, from this heaven, there are two divergent paths:

If, based on their previous state of mind, they cultivate and abide in immeasurable pure light, with blessings perfected and luminous, beings of this kind are called the Heaven of Vast Fruit.

If, based on their previous state of mind, they develop a dual aversion to both suffering and happiness, diligently refining the mind of letting go until it flows unbroken, exhaustively perfecting the path of letting go until both body and mind are extinguished, and their mental activity congeals like ashes for five hundred kalpas—these beings, having taken birth and cessation as their basis, are unable to realize the unborn, unceasing nature. In the first half of a kalpa, they experience cessation; in the latter half, birth returns. Beings of this kind are called the Heaven of No-Thought.

Ananda, these four superior streams cannot be moved by any worldly conditions of suffering or happiness. Although they are not the true, unconditioned state of immovability, their minds, which still operate with attainment, have become thoroughly adept in function. This is called the Fourth Dhyana.

「復次，阿難！從是有頂色邊際中，其間復有二種歧路：若於捨心發明智慧，慧光圓通便出塵界，成阿羅漢，入菩薩乘，如是一類名為迴心大阿羅漢。若在捨心捨厭成就，覺身為礙，銷礙入空，如是一類名為空處。諸礙既銷，無礙無滅，其中唯留阿賴耶識，全於末那半分微細，如是一類名為識處。空色既亡，識心都滅，十方寂然逈無攸往，如是一類名無所有處。識性不動，以滅窮研，於無盡中發宣盡性，如存不存，若盡非盡，如是一類名為非想非非想處。此等窮空，不盡空理。從不還天聖道窮者，如是一類名不迴心鈍阿羅漢。若從無想諸外道天窮空不歸，迷漏無聞，便入輪轉。

Furthermore, Ananda, from the summit of the form realm, there are two diverging paths. If one, from a state of equanimity, gives rise to wisdom, and that luminous wisdom becomes perfectly penetrating, one transcends the world of dust and becomes an Arhat, entering the Bodhisattva path. Such a one is called a 'Great Arhat Who Turns the Mind.'

If, from that state of equanimity, one achieves a complete aversion and detachment, perceives the body as an obstruction, and dissolves that obstruction into emptiness, such a one is called 'Dweller in the Realm of Infinite Space.' When all obstructions are dissolved, and there is neither obstruction nor its cessation, only the Alaya consciousness remains, with the Manas consciousness half-subtle. Such a one is called 'Dweller in the Realm of Infinite Consciousness.'

When both emptiness and form vanish, and the conscious mind is entirely extinguished, all directions are utterly still with nowhere to go. Such a one is called 'Dweller in the Realm of Nothingness.'

When the nature of consciousness is unmoving, and through cessation one exhaustively investigates, within the limitless one manifests a nature of exhaustion—as if existing yet not existing, as if exhausted yet not exhausted. Such a one is called 'Dweller in the Realm of Neither Perception Nor Non-Perception.'

These states exhaust emptiness but do not fully comprehend the principle of emptiness. Those among the Non-Returners who exhaust this path through the holy way are called 'Dull Arhats Who Do Not Turn the Mind.' If, from the heavens of the formless realm or the heavens of external paths, one exhausts emptiness but does not return, deluded and unaware of the leaks, one falls back into the cycle of rebirth.

「阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅，精研七趣，皆是昏沈諸有為想。妄想受生，妄想隨業，於妙圓明無作本心，皆如空花，元無所有。但一虛妄，更無根緒。阿難！此等眾生不識本心，受此輪迴，經無量劫不得真淨。皆由隨順殺、盜、婬故；反此三種，又則出生無殺、盜、婬。有名鬼倫，無名天趣，有無相傾，起輪迴性。若得妙發三摩提者，則妙常寂。有、無二無，無二亦滅，尚無不殺、不偷、不婬，云何更隨殺、盜、婬事？阿難！不斷三業，各各有私，因各各私，眾私同分非無定處。自妄發生，生妄無因，無可尋究。汝勗修行，欲得菩提，要除三惑。不盡三惑，縱得神通，皆是世間有為功用，習氣不滅，落於魔道。雖欲除妄，倍加虛偽，如來說為可哀憐者。汝妄自造，非菩提咎。作是說者，名為正說；若他說者，即魔王說。」

Ananda, these realms—hells, hungry ghosts, animals, humans, celestial beings, and asuras—these seven destinies, when examined closely, are all born from confused, conditioned thoughts. They arise from deluded thinking, follow deluded karma, and in relation to the wondrous, perfect, luminous, and unconditioned original mind, they are like flowers in the sky—fundamentally nonexistent. They are merely empty illusions, without any real basis.

Ananda, these beings fail to recognize their original mind, and so they undergo this cycle of rebirth, passing through countless eons without attaining true purity. This is all because they follow killing, stealing, and sexual misconduct. Turning away from these three gives rise to their opposites: non-killing, non-stealing, and non-misconduct. Where these exist, there is the realm of ghosts; where they do not, there is the celestial realm. The interplay of existence and non-existence gives rise to the nature of rebirth.

But if one attains the wondrous samadhi, then there is wondrous, constant stillness. Both existence and non-existence vanish; even the absence of both is extinguished. When there is not even the concept of non-killing, non-stealing, or non-misconduct, how could one still follow killing, stealing, or misconduct?

Ananda, if these three karmic actions are not severed, each being has its own private karma. Because of this private karma, the collective karma of beings is not without its fixed destinations. It arises from one's own delusion, and this deluded arising has no cause—it cannot be traced or found.

You must strive in your practice. To attain enlightenment, you must eliminate these three delusions. If these three delusions are not fully eradicated, even if you gain spiritual powers, they are merely worldly, conditioned functions. If habitual tendencies are not extinguished, you will fall into the path of demons. Though you may wish to eliminate delusion, you will only become more entangled in falsity. The Tathagata says such beings are truly pitiable. Your delusion is of your own making—it is not the fault of enlightenment. One who speaks in this way is speaking rightly. Any other teaching is the talk of demons.

即時如來將罷法座，於師子床攬七寶机，迴紫金山，再來凭倚，普告大眾及阿難言：「汝等有學緣覺、聲聞，今日迴心趣大菩提無上妙覺，吾今已說真修行法。汝猶未識修奢摩他、毘婆舍那微細魔事；魔境現前，汝不能識，洗心非正，落於邪見。或汝陰魔，或復天魔，或著鬼神，或遭魑魅；心中不明，認賊為子。又復於中得少為足，如第四禪無聞比丘妄言證聖，天報已畢衰相現前，謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽！吾今為汝子細分別。」阿難起立，并其會中同有學者，歡喜頂禮，伏聽慈誨。

At that moment, the Tathagata was about to rise from the Dharma seat. From the Lion Throne, he reached for the seven-jeweled armrest, turned like a purple-golden mountain, and leaned forward once more. He addressed the assembly and Ananda, saying:

"All of you who are still learners—those on the path of Pratyekabuddhas and Sravakas—today, you have turned your minds toward the great Bodhi, the unsurpassed wondrous enlightenment. I have already explained the true methods of practice. Yet you still do not recognize the subtle demonic obstacles that may arise in the practice of Shamatha and Vipashyana. When demonic states appear before you, you will not recognize them. Your minds, not cleansed correctly, will fall into wrong views. These may be the demons of your own aggregates, celestial demons, attachments to ghosts and spirits, or encounters with malevolent beings. With unclear understanding, you will mistake thieves for your own children. Moreover, some of you may become satisfied with small attainments, like the monk in the Fourth Dhyana who falsely claimed sagehood. When his heavenly reward ended and signs of decline appeared, he slandered the Arhats, claiming they would be reborn, and thus fell into the Avici Hell. Listen carefully! I will now explain this to you in detail."

Ananda stood up, and together with all the learners in the assembly, joyfully bowed in reverence, ready to receive the compassionate teaching.

佛告阿難及諸大眾：「汝等當知有漏世界十二類生，本覺妙明覺圓心體，與十方佛無二無別。由汝妄想迷理為咎，癡愛發生，生發遍迷，故有空性；化迷不息，有世界生。則此十方微塵國土，非無漏者，皆是迷頑妄想安立。當知虛空生汝心內，猶如片雲點太清裏。況諸世界在虛空耶？汝等一人發真歸元，此十方空皆悉銷殞；云何空中所有國土而不振裂？汝輩修禪飾三摩地，十方菩薩及諸無漏大阿羅漢心精通㳷，當處湛然。一切魔王及與鬼神、諸凡夫天，見其宮殿無故崩裂，大地振坼；水陸飛騰，無不驚慴。凡夫昏暗，不覺遷訛。彼等咸得五種神通，唯除漏盡，戀此塵勞，如何令汝摧裂其處？是故神鬼及諸天魔、魍魎、妖精，於三昧時僉來惱汝。

The Buddha said to Ananda and the great assembly: "You should understand that in this world of conditioned existence, the twelve categories of beings possess an originally enlightened, wondrously luminous, perfectly complete mind-essence, which is no different from that of all Buddhas throughout the ten directions. It is due to your deluded thoughts, which mistake illusion for reality, that ignorance and attachment arise. From this arising, delusion spreads everywhere, thus creating the nature of emptiness. As this transforming delusion continues unceasingly, worlds come into being. Therefore, all these countless lands throughout the ten directions—unless they are unconditioned—are established through deluded, stubborn, and illusory thinking.

You should realize that space arises within your mind like a wisp of cloud dotting the vast, clear sky. How much more so are all the worlds within that space? If even one of you awakens to the true nature and returns to the source, then all the emptiness of the ten directions will completely vanish. How could the lands within that emptiness not tremble and shatter?

When you cultivate meditation and refine samadhi, the minds of all bodhisattvas throughout the ten directions and the great arhats who have exhausted all defilements will merge in perfect clarity, abiding in serene stillness. Meanwhile, all demon kings, spirits, ghosts, and worldly gods will see their palaces suddenly collapse and the great earth shake and split. Beings of water, land, and air will be thrown into turmoil, struck with terror. Ordinary people, dull and confused, remain unaware of these transformations.

Those spirits and demons possess the five supernatural powers—all except the power of ending defilements. Clinging to these worldly attachments, how could they allow you to destroy their realms? Therefore, spirits, ghosts, celestial demons, specters, and goblins will all come to disturb you during your samadhi practice."

「然彼諸魔雖有大怒，彼塵勞內，汝妙覺中，如風吹光，如刀斷水，了不相觸。汝如沸湯，彼如堅氷，煖氣漸隣，不日銷殞。徒恃神力，但為其客；成就破亂，由汝心中五陰主人。主人若迷，客得其便。當處禪那覺悟無惑，則彼魔事無奈汝何。陰銷入明，則彼群邪咸受幽氣。明能破暗，近自銷殞，如何敢留擾亂禪定？若不明悟被陰所迷，則汝阿難必為魔子，成就魔人。如摩登伽，殊為眇劣，彼雖呪汝破佛律儀，八萬行中秖毀一戒，心清淨故尚未淪溺。此乃隳汝寶覺全身，如宰臣家忽逢籍沒，宛轉零落，無可哀救。

"Yet, even though those demons are filled with great rage, they belong to the realm of defilements, while you dwell in wondrous enlightenment. It is like wind trying to blow out light, or a knife trying to cut through water—they cannot even touch each other. You are like boiling water; they are like solid ice. As warmth draws near, the ice will soon melt away. Relying only on their supernatural powers, they are but guests; the real cause of disruption lies in the five aggregates within your own mind, which act as the host. If the host is confused, the guests take advantage. If you abide in meditation and awaken without delusion, then those demonic affairs can do nothing to you. When the aggregates dissolve and you enter brightness, then all those evil forces, sustained by dark energies, will be exposed. Light can shatter darkness; as they draw near, they will vanish on their own—how would they dare linger and disturb your meditation? But if you do not awaken clearly and remain deluded by the aggregates, then you, Ānanda, will surely become a child of demons, fulfilling the role of a demonic being. Take the case of Matangi—she was insignificant and weak. Though she used spells to break the Buddha’s precepts within you, among the eighty thousand practices, she only destroyed one precept. Because your mind remained pure, you were not yet fully drowned. But this demonic disturbance aims to ruin your entire treasure of enlightenment, like a high minister’s household suddenly being confiscated—scattered and fallen, with no hope of rescue."

「又彼定中諸善男子，見色陰銷，受陰明白，自謂已足，忽有無端大我慢起。如是乃至慢與過慢，及慢過慢，或增上慢，或卑劣慢，一時俱發。心中尚輕十方如來，何況下位聲聞、緣覺。此名見勝無慧自救，悟則無咎，非為聖證。若作聖解，則有一分大我慢魔入其心腑，不禮塔廟，摧毀經像。謂檀越言：『此是金、銅、或是土、木，經是樹葉、或是疊花。肉身真常，不自恭敬；却崇土木，實為顛倒。』其深信者，從其毀碎埋棄地中，疑誤眾生，入無間獄。失於正受，當從淪墜。

Moreover, in that meditative state, the virtuous practitioner sees the form aggregate dissolve and the feeling aggregate become clear. Believing he has attained full realization, he suddenly gives rise to a baseless, immense sense of self-importance. From this, various forms of arrogance arise all at once—ordinary pride, excessive pride, pride beyond pride, pride of superiority, and even pride in lowliness. In his mind, he even looks down upon all the Buddhas of the ten directions, let alone those of lesser attainments such as Śrāvakas and Pratyekabuddhas. This is called “seeing superiority without the wisdom to save oneself.” If he awakens to this error, there is no fault; it is not a sage’s realization. But if he takes it as a sage’s realization, then a portion of the demon of great self-importance will enter his heart and mind. He will cease paying respect at stupas and temples, and will destroy sutras and images. He will say to donors: “These are just gold, bronze, clay, or wood; sutras are merely leaves or stacked paper. The true and eternal is the physical body itself—why not revere that instead? To honor clay and wood is truly deluded.” Those who deeply believe him will follow in destroying, burying, or discarding these objects, misleading sentient beings and causing them to fall into the unintermittent hells. Having lost correct concentration, he himself will sink and fall.

「阿難！彼善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛圓明，銳其精思，貪求善巧。爾時，天魔候得其便，飛精附人，口說經法。其人不覺是其魔著，自言謂得無上涅槃。來彼求巧善男子處，敷座說法。其形斯須或作比丘令彼人見，或為帝釋，或為婦女，或比丘尼；或寢暗室，身有光明。是人愚迷，惑為菩薩。信其教化，搖蕩其心，破佛律儀，潛行貪欲。口中好言災祥變異，或言如來某處出世，或言劫火、或說刀兵，恐怖於人，令其家資無故耗散。此名怪鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Ananda, if a virtuous man, having transcended the subtle illusions of the aggregates, avoids distorted thoughts and attains perfect concentration, yet in his samadhi his mind becomes attached to perfect clarity and he sharpens his thoughts, greedily seeking skillful means—at that time, the celestial demon seizes the opportunity. Sending a spirit to possess someone, it makes that person speak the Dharma. Unaware that it is a demonic possession, the person claims to have attained supreme nirvana. Coming before the seeker of skillful means, he sets up a seat and teaches.

His form may momentarily appear as a monk for the seeker to see, or as Indra, a woman, or a nun. Or in a dark room, his body may emit light. The deluded seeker mistakes him for a bodhisattva. Trusting his teachings, his mind is swayed. He breaks the Buddha’s precepts and secretly indulges in greed and desire.

He often speaks of calamities, auspicious signs, or strange changes—saying that a Tathagata has appeared in a certain place, or that an eon-ending fire is coming, or that war will break out—frightening people and causing their family wealth to vanish without reason.

This is called a strange ghost, grown old and turned into a demon, tormenting this person. When it grows weary, it leaves his body. Both disciple and teacher then fall into legal trouble. You should recognize this beforehand and avoid falling into the cycle of rebirth. If you remain confused and unaware, you will fall into the Avici Hell.

「阿難！又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛遊蕩，飛其精思，貪求經歷。爾時，天魔候得其便，飛精附人，口說經法。其人亦不覺知魔著，亦言自得無上涅槃。來彼求遊善男子處，敷座說法。自形無變，其聽法者、忽自見身坐寶蓮華，全體化成紫金光聚。一眾聽人，各各如是，得未曾有。是人愚迷，惑為菩薩，婬逸其心，破佛律儀，潛行貪欲。口中好言諸佛應世，某處某人當是某佛化身來此，某人即是某菩薩等來化人間。其人見故、心生傾渴，邪見密興，種智銷滅。此名魃鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

"Ananda, there is also a good man whose mental skandha is empty and subtle, free from distorted thoughts, and whose perfect samadhi manifests clearly. Yet in the midst of this samadhi, his mind becomes fond of wandering, his thoughts take flight, and he greedily seeks to roam and experience. At that time, the celestial demon seizes the opportunity, sending a spirit to possess someone, who then speaks the Dharma through that person's mouth. The possessed one is unaware of the demon's attachment, and even claims to have attained supreme nirvana. He comes to the place of that good man who seeks wandering, sets up a seat, and expounds the Dharma. His own form does not change, but those listening suddenly see themselves sitting on jeweled lotus flowers, their entire bodies transformed into clusters of purple-gold light. Each listener experiences this, obtaining what they have never had before. Foolish and deluded, they mistake him for a bodhisattva, and their minds become licentious and unrestrained. They break the Buddha's precepts and secretly indulge in greed and desire. In his speech, he often says that Buddhas appear in the world, claiming that such-and-such person in such-and-such place is the incarnation of a certain Buddha who has come here, or that someone is a certain bodhisattva manifesting in the human realm. Those who see this develop intense longing in their hearts, and perverse views secretly arise, causing the seeds of wisdom to vanish. This is called a drought ghost, grown old and become a demon, tormenting and disturbing people. When it becomes weary and satisfied, it leaves that person's body. Both disciple and teacher then fall into legal calamities. You should recognize this beforehand and not enter the cycle of rebirth. If you are deluded and unaware, you will fall into the unceasing hells."

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛綿㳷，澄其精思，貪求契合。爾時，天魔候得其便，飛精附人，口說經法。其人實不覺知魔著，亦言自得無上涅槃。來彼求合善男子處，敷座說法。其形及彼聽法之人，外無遷變，令其聽者，未聞法前心自開悟。念念移易，或得宿命、或有他心、或見地獄、或知人間好惡諸事，或口說偈、或自誦經。各各歡喜，得未曾有。是人愚迷，惑為菩薩。綿愛其心，破佛律儀，潛行貪欲。口中好言佛有大小，某佛先佛，某佛後佛，其中亦有真佛、假佛、男佛、女佛，菩薩亦然。其人見故，洗滌本心，易入邪悟。此名魅鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Furthermore, there is a virtuous man whose perception aggregate is subtle and wondrous, free from encountering perverse thoughts, and whose perfect concentration manifests clearly. In the state of samadhi, his mind becomes attached to subtlety and clarity, refining his pure thoughts, greedily seeking union and harmony. At that time, the heavenly demon seizes the opportunity, sending a spirit to possess someone, who then speaks the Dharma through that person’s mouth. The possessed one is truly unaware of the demon’s attachment and also claims to have attained supreme nirvana. Coming before the virtuous man who seeks union, he sets up a seat and expounds the Dharma. His form and the forms of those listening to him show no outward change, yet he causes the listeners to experience a spontaneous awakening of the mind even before hearing the Dharma. Their thoughts shift and transform moment by moment; some gain knowledge of past lives, some gain the ability to read others’ minds, some see the hells, some know the good and bad affairs of the human world, some speak verses, some recite sutras on their own. Each one rejoices, experiencing something they have never known before. These foolish and deluded people mistake him for a Bodhisattva. Subtly captivating their minds, he breaks the Buddha’s precepts and disciplines, secretly engaging in greedy desires. In his speech, he likes to say that there are Buddhas of greater and lesser stature, that some Buddhas came earlier, some later, and among them there are true Buddhas and false Buddhas, male Buddhas and female Buddhas, and the same goes for Bodhisattvas. Those who see this wash away their original minds and easily fall into perverse understanding. This is called a seductive ghost, which, having grown old, becomes a demon, troubling and confusing this person. When the demon grows weary and satisfied, it leaves the person’s body; both the disciple and the teacher then fall into the calamity of the law. You should awaken to this beforehand and not enter the cycle of rebirth; if you remain deluded and unaware, you will fall into the Avīci Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛根本，窮覽物化性之終始，精爽其心，貪求辯析。爾時，天魔候得其便，飛精附人，口說經法。其人先不覺知魔著，亦言自得無上涅槃。來彼求元善男子處，敷座說法。身有威神摧伏求者，令其座下雖未聞法自然心伏。是諸人等，將佛涅槃、菩提、法身，即是現前我肉身上。父父子子遞代相生，即是法身常住不絕。都指現在即為佛國，無別淨居及金色相。其人信受，忘失先心，身命歸依，得未曾有。是等愚迷，惑為菩薩。推究其心，破佛律儀，潛行貪欲，口中好言眼、耳、鼻、舌皆為淨土，男女二根即是菩提涅槃真處。彼無知者，信是穢言。此名蠱毒魘勝惡鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Moreover, good man, when the aggregates are subtle and wondrous, and one does not fall into deluded thoughts, perfect concentration arises. In the state of samadhi, the mind becomes attached to fundamental origins, exhaustively examining the transformations of all things and the beginning and end of their natures. The mind grows sharp and clear, craving to analyze and discern. At that time, a demon from the heavens seizes the opportunity, sending a spirit to possess someone, who then speaks of sutras and dharma. The possessed person, unaware of the demon’s influence, also claims to have attained supreme nirvana. He goes to where the seeker of origins resides, sets up a seat, and preaches the dharma. His body possesses majestic spiritual power, subduing the seekers so that even before hearing the dharma, their hearts are naturally overcome. These people proclaim that the Buddha’s nirvana, bodhi, and dharma body are all present within their own physical bodies. They say that fathers and sons, generation after generation, give birth to one another, and this is the dharma body, eternally abiding without interruption. They point to the present as the Buddha-land, with no other pure abode or golden form. Those who hear this believe and accept it, forgetting their original intent, and devote their bodies and lives to it, experiencing something they have never known before. These deluded ones mistake such beings for bodhisattvas. Examining their minds, they break the Buddha’s precepts and secretly engage in greed and desire. Their mouths often speak of the eyes, ears, nose, and tongue as pure lands, and the male and female organs as the true place of bodhi and nirvana. Those who are ignorant believe these filthy words. This is called the poisonous demon, the oppressive ghost, who, grown old, becomes a demon, disturbing and confusing people. When weariness arises, it leaves the possessed body, and both disciple and teacher fall into the king’s punishment. You should awaken first and not enter the cycle of rebirth. If you remain confused and unaware, you will fall into the endless hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛懸應，周流精研，貪求冥感。爾時，天魔候得其便，飛精附人，口說經法。其人元不覺知魔著，亦言自得無上涅槃。來彼求應善男子處，敷座說法。能令聽眾，暫見其身如百千歲，心生愛染，不能捨離。身為奴僕，四事供養不覺疲勞。各各令其座下人心，知是先師本善知識。別生法愛，粘如膠漆，得未曾有。是人愚迷，惑為菩薩。親近其心，破佛律儀，潛行貪欲。口中好言：『我於前世、於某生中先度某人，當時是我妻妾兄弟，今來相度；與汝相隨歸某世界，供養某佛。』或言：『別有大光明天，佛於中住，一切如來所休居地。』彼無知者，信是虛誑，遺失本心。此名厲鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，俱陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Moreover, good man, when the aggregates are subtle and wondrous, free from perverse thoughts, and perfect concentration arises, within the samadhi of the mind, one may develop a craving for mysterious responses, seeking profound communion and roaming through refined states, desiring hidden revelations. At that time, the celestial demon seizes the opportunity, sending a spirit to possess someone, who then speaks of sutras and dharma. The possessed person, unaware of the demon's attachment, claims to have attained supreme nirvana. Coming before the good man who seeks such responses, he sets up a seat and expounds the dharma. He can make the listeners temporarily see his body as if it were hundreds or thousands of years old, filling their hearts with attachment and longing, unable to let go. They become his servants, offering the four necessities without feeling weary. Each makes the people in his audience believe he is their former teacher or a good spiritual friend. They develop a dharma attachment, clinging like glue, experiencing something they have never known before. Foolish and deluded, they mistake him for a bodhisattva. Drawing close to his heart, they break the Buddha's precepts and secretly engage in greed and desire. In his mouth, he likes to say: "In a past life, in a certain existence, I first liberated so-and-so; at that time, they were my wife, concubine, or sibling, and now I have come to liberate them again. Follow me to such-and-such world to make offerings to a certain Buddha." Or he says: "There is another great radiant heaven where the Buddha dwells, the resting place of all Tathagatas." Those who are ignorant believe these falsehoods, losing their original mind. This is called a fierce ghost, grown old and turned into a demon, troubling and confusing this person. When weariness arises, it leaves the possessed body; both disciple and teacher fall into the king's punishment. You should be aware beforehand and not enter the cycle of rebirth; if deluded and unknowing, you will fall into the Avici Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛深入，克己辛勤，樂處陰寂，貪求靜謐。爾時，天魔候得其便，飛精附人，口說經法。其人本不覺知魔著，亦言自得無上涅槃。來彼求陰善男子處，敷座說法。令其聽人各知本業；或於其處語一人言：『汝今未死已作畜生。』勅使一人於後踏尾，頓令其人起不能得。於是一眾傾心欽伏。有人起心，已知其肇。佛律儀外，重加精苦。誹謗比丘，罵詈徒眾，訐露人事，不避譏嫌。口中好言未然禍福，及至其時，毫髮無失。此大力鬼，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師多陷王難。汝當先覺，不入輪迴，迷惑不知，墮無間獄。

Furthermore, virtuous man, when the aggregates are subtly empty and wondrous, and one does not fall into deluded thoughts, perfect concentration arises. In the state of samadhi, the mind becomes fond of delving deep, restraining oneself with diligent effort, taking pleasure in the quiet and solitude of the aggregates, and craving stillness and tranquility. At that time, the celestial demon seizes the opportunity, sending a spirit to possess someone, who then speaks the Dharma through that person’s mouth. The possessed person is unaware of the demon’s attachment and claims to have attained unsurpassed nirvana. Coming before the virtuous man who seeks the aggregates, he sets up a seat and expounds the Dharma. He makes the listeners each aware of their past karma; or in that place, he tells one person, “You are not yet dead but have already become an animal.” He then orders another person to step on the first person’s tail, suddenly making that person unable to rise. Thereupon, the entire assembly becomes devoted and reverent. If someone gives rise to a thought, he already knows its origin. Beyond the Buddha’s precepts, he imposes even more severe ascetic practices. He slanders bhikkhus, berates the assembly, exposes others’ private affairs without avoiding criticism or suspicion. In his speech, he often speaks of future calamities and blessings, and when the time comes, not a hair’s breadth is off. This powerful ghost, having grown old, becomes a demon, troubling and disturbing this person. When weariness arises, he departs from that person’s body; both disciple and teacher often fall into legal troubles. You should be aware of this beforehand, so as not to enter the cycle of rebirth. If you remain confused and unaware, you will fall into the Avici Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛知見，勤苦研尋，貪求宿命。爾時，天魔候得其便，飛精附人，口說經法。其人殊不覺知魔著，亦言自得無上涅槃。來彼求知善男子處，敷座說法。是人無端於說法處，得大寶珠。其魔或時化為畜生，口銜其珠，及雜珍寶、簡策、符牘、諸奇異物，先授彼人，後著其體。或誘聽人藏於地下，有明月珠照耀其處。是諸聽者得未曾有。多食藥草，不飡嘉膳，或時日飡一麻一麥，其形肥充，魔力持故。誹謗比丘，罵詈徒眾，不避譏嫌。口中好言他方寶藏，十方聖賢潛匿之處。隨其後者，往往見有奇異之人。此名山林、土地、城隍、川嶽鬼神，年老成魔。或有宣婬破佛戒律，與承事者潛行五欲；或有精進純食草木，無定行事，惱亂彼人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Moreover, there are virtuous men who, having attained the subtle emptiness of the skandhas, do not fall into distorted thoughts, and whose perfect concentration gives rise to clarity. In their samadhi, their mind becomes fond of knowledge and insight, and they diligently investigate and seek, craving to know past lives. At that time, the celestial demon finds an opportunity, sending a spirit to possess someone, who then speaks the Dharma. The possessed person is completely unaware of the demon’s attachment and even claims to have attained supreme nirvana. Coming to where the virtuous seeker resides, he sets up a seat and expounds the Dharma. Without cause, this person obtains a great precious pearl at the place of teaching. The demon may sometimes transform into an animal, holding the pearl in its mouth, along with various jewels, bamboo slips, talismans, and other strange objects, first giving them to that person, then attaching to his body. Or he may entice listeners to hide treasures underground, where a bright moon-pearl illuminates the spot. Those who listen experience something unprecedented. They eat many medicinal herbs but avoid wholesome food, sometimes consuming only one sesame seed or one grain of wheat a day, yet their bodies remain plump and full due to the demon’s power. They slander bhikkhus, revile their followers, and show no regard for criticism or suspicion. In their speech, they often speak of treasures in other realms and places where sages and saints of the ten directions hide. Those who follow them often see strange and extraordinary beings. These are mountain, forest, earth, city, river, and mountain spirits—old ghosts and deities who have become demons. Some promote lust and break the Buddha’s precepts, secretly indulging in the five desires with their attendants. Others appear diligent, eating only plants, but act without fixed principles, disturbing and confusing people. When they grow weary, they leave the person’s body, and both disciple and teacher often fall into legal trouble. You should recognize this beforehand and avoid falling into the cycle of rebirth. If you remain deluded and unaware, you will fall into the Avīci Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛神通種種變化，研究化元，貪取神力。爾時，天魔候得其便，飛精附人，口說經法。其人誠不覺知魔著，亦言自得無上涅槃。來彼求通善男子處，敷座說法。是人或復手執火光，手撮其光，分於所聽四眾頭上。是諸聽人，頂上火光皆長數尺，亦無熱性，曾不焚燒。或水上行如履平地，或於空中安坐不動，或入瓶內，或處囊中，越牖透垣曾無障礙，唯於刀兵不得自在。自言是佛，身著白衣，受比丘禮，誹謗禪律，罵詈徒眾，訐露人事，不避譏嫌。口中常說神通自在，或復令人傍見佛土，鬼力惑人非有真實。讚歎行婬，不毀麁行，將諸猥媟以為傳法。此名天地大力山精、海精、風精、河精、土精、一切草樹積劫精魅，或復龍魅，或壽終仙再活為魅，或仙期終計年應死、其形不化他怪所附，年老成魔，惱亂是人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Moreover, good man, when the aggregates of reception are subtle and wondrous, and one does not encounter perverse thoughts, the perfect concentration manifests clearly. In the midst of samadhi, the mind becomes attached to spiritual powers and all manner of transformations. Investigating the source of these transformations, one greedily seeks supernatural abilities. At that time, the celestial demon finds an opportunity and sends a possessing spirit to attach to a person, who then speaks the Dharma. That person, truly unaware of the demonic possession, also claims to have attained supreme nirvana. Coming to the place of the good man seeking spiritual powers, he sets up a seat and expounds the Dharma.

This person may hold fire in his hand, gather the light, and divide it among the heads of the fourfold assembly of listeners. On the heads of these listeners, the firelight grows several feet long, yet it has no heat and does not burn them. Or he may walk on water as if on level ground, or sit still in midair, or enter a bottle, or dwell in a pouch, passing through windows and walls without hindrance—only with weapons he has no freedom. He declares himself to be a Buddha, wears white robes, accepts bows from monks, slanders meditation and precepts, curses his disciples, exposes others’ private affairs without regard for criticism or suspicion.

He constantly speaks of spiritual powers and freedom, or makes others see buddha-lands beside them—all demonic powers deceiving people, not real. He praises sexual conduct, does not condemn coarse behavior, and teaches lewd acts as methods of transmission. This is called the great power of heaven and earth: mountain spirits, sea spirits, wind spirits, river spirits, earth spirits, all plant and tree spirits accumulated over kalpas, or dragon spirits, or immortals who died and revived as spirits, or immortals whose allotted lifespan ended and who should have died by count of years, yet whose forms did not decay and were possessed by other strange beings—grown old, they become demons, troubling and confusing this person.

When weariness arises in their minds, they leave that person’s body. Both disciple and teacher often fall into royal punishment. You should recognize this beforehand and not enter the cycle of rebirth. If deluded and unaware, you will fall into the Avici Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛入滅，妍究化性，貪求深空。爾時，天魔候得其便，飛精附人，口說經法。其人終不覺知魔著，亦言自得無上涅槃。來彼求空善男子處，敷座說法。於大眾內其形忽空，眾無所見，還從虛空突然而出，存沒自在。或現其身洞如瑠璃，或垂手足作栴檀氣，或大小便如厚石蜜。誹毀戒律，輕賤出家。口中常說無因無果，一死永滅，無復後身及諸凡聖。雖得空寂，潛行貪欲，受其欲者，亦得空心，撥無因果。此名日月薄蝕精氣、金玉芝草、麟鳳龜鶴、經千萬年不死為靈，出生國土，年老成魔；惱亂是人。厭足心生，去彼人體；弟子與師，多陷王難。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Moreover, good man, when the subtlety of the skandha of sensation is not disturbed by false thoughts, and perfect concentration arises—within that samadhi, the mind becomes enamored with cessation, delving into the nature of transformation, greedily seeking profound emptiness. At that time, a celestial demon seizes the opportunity, sending a spirit to possess someone, who then speaks of the Dharma. The possessed person remains unaware of the demon’s influence, claiming to have attained supreme nirvana. Approaching the good man who seeks emptiness, he sets up a seat and expounds the Dharma. Before the assembly, his form suddenly vanishes, leaving the crowd seeing nothing, then abruptly reappears out of emptiness, appearing and disappearing at will. Sometimes he manifests a body transparent as crystal; sometimes his hands and feet emit the fragrance of sandalwood; sometimes his urine and feces resemble thick honey. He slanders the precepts and scorns those who have left the household life. In his mouth, he often speaks of no cause and no effect, that death brings eternal extinction, with no further rebirth, no ordinary beings, and no sages. Though he attains a state of empty stillness, he secretly indulges in greed and desire. Those who accept his teachings also gain an empty mind, denying cause and effect. This is called the essence of the sun and moon eclipses, gold, jade, mushrooms, herbs, unicorns, phoenixes, turtles, and cranes—after thousands of years, not dying, they become spirits, born into human realms, and in old age turn into demons. They disturb and confuse this person. When weariness arises in their minds, they leave the human body; both disciple and teacher often fall into royal punishment. You should be aware of this beforehand and not enter the cycle of rebirth. If you remain confused and unaware, you will fall into the Avīci Hell.

「又善男子受陰虛妙，不遭邪慮，圓定發明；三摩地中心愛長壽，辛苦研幾，貪求永歲，棄分段生，頓希變易細相常住。爾時，天魔候得其便，飛精附人，口說經法。其人竟不覺知魔著，亦言自得無上涅槃。來彼求生善男子處，敷座說法。好言他方往還無滯，或經萬里瞬息再來，皆於彼方取得其物。或於一處在一宅中數步之間，令其從東詣至西壁，是人急行累年不到。因此心信，疑佛現前。口中常說十方眾生皆是吾子，我生諸佛，我出世界，我是元佛，出世自然不因修得。此名住世自在天魔，使其眷屬如遮文茶，及四天王毘舍童子未發心者，利其虛明，食彼精氣。或不因師，其修行人親自觀見，稱執金剛與汝長命。現美女身，盛行貪欲，未逾年歲，肝腦枯竭。口兼獨言，聽若𩲓魅。前人未詳，多陷王難，未及遇刑，先已乾死。惱亂彼人，以至殂殞。汝當先覺，不入輪迴；迷惑不知，墮無間獄。

Furthermore, virtuous men, when their perception aggregate is subtle and wondrous, and they are not afflicted by perverse thoughts, their perfect concentration manifests clearly. In the state of samadhi, their mind develops a fondness for longevity, and they toil diligently, studying the subtleties, greedily seeking eternal life. They abandon the notion of life in stages and suddenly hope for the subtle, unchanging state of existence to endure forever. At that time, the celestial demon finds an opportunity, sending a spirit to possess someone, who then speaks scriptures and teachings. That person remains unaware of the demonic attachment and also claims to have attained supreme nirvana. Coming to the place of the virtuous man who seeks longevity, he sets up a seat and expounds the Dharma.

He speaks fondly of traveling to other realms without hindrance, covering ten thousand miles in an instant and returning, even bringing back objects from those distant places. Or in one location, within a single dwelling, over a distance of just a few steps, he makes someone walk from the east wall to the west wall, yet the person hurries for years without reaching it. Because of this, the seeker’s mind becomes convinced, suspecting that a Buddha has appeared before him.

The possessed one often says, “All beings in the ten directions are my children. I gave birth to all Buddhas. I brought forth the world. I am the primordial Buddha, appearing in the world naturally, not attained through cultivation.”

This is called the celestial demon dwelling in the world, who employs his retinue—such as the chavan and the yakshas under the Four Heavenly Kings who have not yet aroused the bodhi mind—to take advantage of the seeker’s empty clarity and feed on his vital energy. Sometimes, without relying on a teacher, the practitioner personally witnesses this, claiming that a vajra-holding deity grants him long life. It may appear in the form of a beautiful woman, indulging heavily in lust. Before a year has passed, his liver and brain wither and dry up. He mutters to himself incoherently, sounding like a ghost. Those around him do not understand, and many fall into legal troubles. Even before facing punishment, they first wither and die. Thus, they are disturbed and harassed until they perish.

You should recognize this beforehand and not fall into the cycle of rebirth. If you are confused and unaware, you will fall into the unintermittent hell.