覺知魔事第八
Recognizing Demonic Influences: Chapter 8
梵音魔羅，秦言殺者，奪行人功德之財，殺行人智慧之命，是故名之為惡。魔事者，如佛以功德智慧度脫眾生入涅槃為事，魔常以破壞眾生善根令流轉生死為事。若能安心正道，是故道高方知魔盛。仍須善識魔事，但有四種：一、煩惱魔，二、陰入界魔，三、死魔，四、鬼神魔。三種皆是世間之常事，及隨人自心所生，當須自心正除遣之，今不分別。鬼神魔相，此事須知，今當略說。
The Sanskrit term "Māra" translates in Chinese as "the killer." It steals the virtuous wealth of practitioners and slays the life of their wisdom, which is why it is called evil. As for the activities of Māra: just as the Buddha's work is to liberate sentient beings into Nirvana through virtue and wisdom, Māra's constant work is to destroy the good roots of sentient beings and keep them trapped in the cycle of birth and death. If one can settle the mind on the true path, then it is precisely when the path is lofty that one realizes how powerful Māra is. Therefore, it is essential to clearly recognize the activities of Māra. There are four kinds in all: First, the demon of afflictions; Second, the demon of the aggregates, sense bases, and elements; Third, the demon of death; Fourth, the demon of ghosts and spirits.
The first three are common occurrences in the world and arise from one's own mind; they must be properly eliminated by one's own right mind, so they will not be discussed separately here. The characteristics of the demon of ghosts and spirits, however, must be understood, and will now be briefly explained.
鬼神魔有三種：
Ghosts, spirits, and demons come in three kinds:
一者、精魅。十二時獸，變化作種種形色，或作少女、老宿之形，乃至可畏身等非一，惱惑行人。此諸精魅，欲惱行人，各當其時而來，善須別識。若於寅時來者，必是虎獸等；若於卯時來者，必是兔、鹿等；若於辰時來者，必是龍、鼈等；若於巳時來者，必是蛇、蟒等；若於午時來者，必是馬、驢、駝等；若於未時來者，必是羊等；若於申時來者，必是猿猴等；若於酉時來者，必是鷄、烏等；若於戌時來者，必是狗、狼等；若於亥時來者，必是猪等；子時來者，必是鼠等；丑時來者，必是牛等。行者若見常用此時來，即知其獸精，說其名字訶責，即當謝滅。
First, there are spirit-demons. The twelve zodiac animals transform into various shapes and appearances. They may take the form of a young maiden, an old person, or even terrifying bodies—their manifestations are not uniform, and they disturb and confuse the practitioner. These spirit-demons wish to trouble the practitioner, each arriving at their designated hour. One must learn to recognize them clearly.
If they come during the hour of the Tiger (3–5 am), they are surely tiger-beasts and the like. If they come during the hour of the Rabbit (5–7 am), they are surely rabbits, deer, and the like. If they come during the hour of the Dragon (7–9 am), they are surely dragons, turtles, and the like. If they come during the hour of the Snake (9–11 am), they are surely snakes, pythons, and the like. If they come during the hour of the Horse (11 am–1 pm), they are surely horses, donkeys, camels, and the like. If they come during the hour of the Goat (1–3 pm), they are surely goats and the like. If they come during the hour of the Monkey (3–5 pm), they are surely monkeys, apes, and the like. If they come during the hour of the Rooster (5–7 pm), they are surely chickens, crows, and the like. If they come during the hour of the Dog (7–9 pm), they are surely dogs, wolves, and the like. If they come during the hour of the Pig (9–11 pm), they are surely pigs and the like. If they come during the hour of the Rat (11 pm–1 am), they are surely rats and the like. If they come during the hour of the Ox (1–3 am), they are surely oxen and the like.
If the practitioner consistently sees them arriving at these specific times, they will know it is that animal spirit. By speaking its name and rebuking it, the disturbance will cease and vanish.
二者、堆剔鬼。亦作種種惱觸行人——或如蟲蝎緣人頭面，鑽刺熠熠；或擊櫪人兩腋下；或乍抱持於人；或言說音聲喧閙；及作諸獸之形——異相非一，來惱行人。應即覺知，一心閉目，陰而罵之，作是言：「我今識汝，汝是閻浮提中食火臭香偷臘吉支、邪見、喜破戒種；我今持戒，終不畏汝！」若出家人，應誦戒本；若在家人，應誦三歸五戒等。鬼便却行，匍匐而去。如是若作種種留難惱人相貌，及餘斷除之法，並如禪經中廣說。
Second, the Piling and Picking Ghosts. They also cause various kinds of distress and harassment to practitioners—sometimes like insects or scorpions crawling over one's face, burrowing and stinging with a flickering light; sometimes striking or squeezing a person under both armpits; sometimes suddenly embracing someone; sometimes making clamorous noises and loud voices—and they take on the forms of various beasts, appearing in strange and varied guises to disturb the practitioner. One should immediately become aware, focus the mind, close the eyes, and silently rebuke them, saying: "I recognize you now. You are the fire-eating, foul-smelling, thieving, deceitful spirits of Jambudvīpa, with your perverse views and delight in breaking precepts. I now uphold the precepts and have no fear of you!" If one is a monastic, one should recite the Prātimokṣa; if a layperson, one should recite the Three Refuges and the Five Precepts, and so on. The ghosts will then retreat, crawling away on their bellies. In this way, if they create various obstacles and distressing appearances, as well as other methods for cutting them off, these are all explained in detail in the Meditation Sūtra.
三者、魔惱。是魔多化作三種五塵境界相來破善心：一、作違情事，則可畏五塵令人恐懼。二、作順情事，則可愛五塵令人心著。三、非違非順事，則平等五塵動亂行者。是故魔名殺者；亦名華箭；亦名五箭，射人五情故。名色中作種種境界，惑亂行人。作順情境者，或作父母兄弟、諸佛形像、端正男女可愛之境，令人心著。作違情境界者，或作虎狼師子羅剎之形，種種可畏之像，來怖行人。作非違非順境者，則平常之事，動亂人心，令失禪定，故名為魔。或作種種好惡之音聲，作種種香臭之氣，作種種好惡之味，作種種苦樂境界來觸人身，皆是魔事。其相眾多，今不具說。舉要言之：若作種種五塵，惱亂於人，令失善法，起諸煩惱，皆是魔軍。以能破壞平等佛法，令起貪欲、憂愁、瞋恚、睡眠等諸障道法。如經偈中說：
Third, demonic disturbances. These demons often manifest in three types of sensory experiences to disrupt the practitioner's wholesome mind:
First, they create unpleasant experiences—terrifying sights, sounds, smells, tastes, and touches that induce fear.
Second, they create pleasant experiences—attractive sights, sounds, smells, tastes, and touches that cause attachment.
Third, they create neutral experiences—ordinary sensory input that agitates and disturbs the practitioner.
Thus, demons are called "killers," "flower-tipped arrows," or "five arrows" that pierce the five senses. They manifest within form and sensation, creating various illusions to confuse and mislead practitioners.
When creating pleasant illusions, they may appear as parents, siblings, images of Buddhas, or beautiful men and women—all designed to evoke attachment.
When creating unpleasant illusions, they may appear as tigers, wolves, lions, rakshas, or other frightening forms to terrify practitioners.
When creating neutral illusions, they present ordinary matters that nevertheless agitate the mind, causing loss of meditative concentration—this is why they are called "demons."
They may also produce all kinds of pleasing or harsh sounds, fragrant or foul odors, delicious or repulsive tastes, and pleasant or painful physical sensations—all are demonic activities.
Their manifestations are numerous and cannot all be described here. In essence: whenever various sensory experiences disturb practitioners, causing them to lose wholesome qualities and generate afflictions, these are the demonic armies. They destroy the balanced Dharma, giving rise to greed, worry, anger, drowsiness, and other obstacles to the path.
As stated in the scripture's verses:
「欲是汝初軍， 憂愁為第二，
飢渴第三軍， 渴愛為第四，
睡眠第五軍， 怖畏為第六，
疑悔第七軍， 瞋恚為第八，
利養虛稱九， 自高慢人十，
如是等眾軍， 壓沒出家人。
我以禪智力， 破汝此諸軍；
得成佛道已， 度脫一切人。」
"Desire is your first army, Worry is the second, Hunger and thirst the third, Craving the fourth.
Sleepiness the fifth army, Fear the sixth, Doubt and regret the seventh, Anger the eighth.
Gain and empty praise the ninth, Pride and arrogance the tenth— Such are the many armies That overwhelm the renunciant.
With the power of meditative wisdom, I shall break through all these armies; Having attained the path of enlightenment, I shall liberate all beings."
行者既覺知魔事，即當却之。却法有二：一者、修止却之。凡見一切外諸惡魔境，悉知虛誑，不憂不怖，亦不取不捨，妄計分別。息心寂然，彼自當滅。二者、修觀却之。若見如上所說種種魔境，用止不去，即當反觀能見之心，不見處所，彼何所惱？如是觀時，尋當滅謝。若遲遲不去，但當正心，勿生懼想，不惜軀命，正念不動。知魔界如即佛界如，若魔界如、佛界如，一如無二如。如是了知，則魔界無所捨，佛界無所取，佛法自當現前，魔境自然消滅。
When a practitioner becomes aware of demonic obstacles, they should immediately dispel them. There are two methods to dispel them:
First, use the practice of cessation to dispel them. Whenever you encounter any external demonic phenomena, recognize them as illusory and deceptive. Do not worry or fear, and do not grasp or reject them. Avoid deluded discrimination and conceptual thinking. Settle your mind in stillness, and they will naturally vanish.
Second, use the practice of contemplation to dispel them. If the demonic phenomena described above persist even after applying cessation, turn your awareness inward to observe the mind that perceives them. When you realize that this perceiving mind has no fixed location, what can truly disturb you? By contemplating in this way, the obstacles will soon dissipate. If they linger, simply maintain a correct and unwavering mind. Do not give rise to fear, and do not cling to your physical life. Abide in right mindfulness without moving.
Understand that the nature of the demonic realm is identical to the nature of the Buddha realm. There is no duality between them—they are one and the same. With this realization, you will neither reject the demonic realm nor grasp at the Buddha realm. The Dharma will naturally manifest before you, and the demonic phenomena will vanish of their own accord.
復次，若見魔境不謝，不須生憂；若見滅謝，亦勿生喜。所以者何？未曾見有人坐禪見魔化作虎狼來食人，亦未曾見魔化作男女來為夫婦。當其幻化，愚人不了，心生驚怖及起貪著，因是心亂，失定發狂，自致其患，皆是行人無智受患，非魔所為。若諸魔境惱亂行人，或經年月不去，但當端心正念堅固，不惜身命，莫懷憂懼，當誦大乘方等諸經治魔呪，默念誦之。存念三寶。若出禪定，亦當誦呪自防，懺悔慚愧，及誦波羅提木叉。邪不干正，久久自滅。魔事眾多，說不可盡，善須識之。
Furthermore, if you see demonic manifestations that do not fade away, do not give rise to worry. If you see them vanish, do not give rise to joy either. Why is this? No one has ever seen a meditator have a demon transform into a tiger or wolf that actually devours a person, nor has anyone seen a demon transform into a man or woman to become a real husband or wife. When these illusions appear, foolish people, not understanding, give rise to fright and terror, or give rise to craving and attachment. Because of this, their minds become disturbed, they lose their concentration, go mad, and bring suffering upon themselves. All this is because the practitioner lacks wisdom and brings suffering upon themselves; it is not the doing of demons.
If various demonic states disturb and afflict the practitioner, and do not leave even after months or years, you should simply straighten your mind, maintain right mindfulness with firm resolve, not sparing your body or life, and harbor no worry or fear. You should recite the great vehicle sutras and the various dharani for subduing demons, reciting them silently. Keep mindful of the Three Jewels. When you emerge from meditation, you should also recite these dharanis for self-protection, repent with shame and remorse, and recite the Pratimoksha. Evil cannot overcome the true; in time, it will fade away on its own. Demonic affairs are numerous and cannot all be described; you must know them well.
是故，初心行人，必須親近善知識，為有如此等難事，是魔入人心，能令行者心神狂亂，或喜、或憂，因是成患致死。或時令得諸邪禪定智慧神通陀羅尼，說法教化，人皆信伏，後即壞人出世善事，及破壞正法。如是等，諸異非一，說不可盡。今略示其要，為令行人於坐禪中，不妄受諸境界。取要言之：若欲遣邪歸正，當觀諸法實相，善修止觀，無邪不破。故釋論云：「除諸法實相，其餘一切皆是魔事。」如偈中說：
Therefore, beginners on the path must seek out wise teachers. This is because there are many such difficulties—demonic influences can enter the mind, causing practitioners to become mentally disturbed, sometimes elated, sometimes depressed, and these can lead to illness or even death. At times, they may grant various false meditative states, wisdom, supernatural powers, or dhāraṇīs, and enable one to teach and guide others so that people all believe and submit. Later, however, they will ruin the practitioner’s wholesome deeds for liberation and destroy the true Dharma. There are many such strange occurrences, too numerous to describe in full.
Here, I will briefly outline the essentials so that practitioners in meditation do not mistakenly accept any and all states that arise. To put it simply: if you wish to dispel the false and return to the true, you should contemplate the true reality of all phenomena, diligently cultivate śamatha and vipaśyanā, and no falsehood will remain unbroken. As the *Treatise* says: “Apart from the true reality of all phenomena, everything else is the work of demons.” As the verse states:
「若分別憶想， 即是魔羅網。
不動不分別， 是則為法印。」
"If you discriminate and dwell in thoughts, you are caught in Māra's net.
Remaining unmoved and free from discrimination—this is the seal of the Dharma."