Great Buddha's Crown Surangama Sutra of the Myriad Practices, Fascicle 8

唐天竺沙門般剌蜜帝譯

Translated by the Tang-dynasty Indian monk Paramiti.

「阿難！世間一切所修心人，不假禪那，無有智慧。但能執身不行婬慾，若行、若坐想念俱無，愛染不生無留欲界；是人應念身為梵侶，如是一類名梵眾天。欲習既除，離欲心現，於諸律儀愛樂隨順，是人應時能行梵德，如是一類名梵輔天。身心妙圓，威儀不缺，清淨禁戒加以明悟，是人應時能統梵眾為大梵王，如是一類名大梵天。阿難！此三勝流，一切苦惱所不能逼。雖非正修真三摩地，清淨心中諸漏不動，名為初禪。

(The Buddha continued:) "Ananda, among all those in the world who cultivate the mind, those who do not rely on dhyana and have no wisdom, but can hold the body and not practice lust, who, whether walking or sitting, have no thoughts at all, with love and attachment not arising and no lingering in the Desire Realm; such a person responds to his thought and becomes a companion of Brahma; this kind is called the Brahma Multitude Heaven. When the habit of desire has been removed, the mind free of desire appears, and one delights in and follows the rules of conduct, such a person can at once practice Brahma's virtue; this kind is called the Brahma Priest Heaven. When body and mind are wondrously perfect, deportment is without lack, and pure precepts are joined with clear awakening, such a person can at once lead the Brahma multitude as Great Brahma King; this kind is called the Great Brahma Heaven. Ananda, these three superior streams cannot be pressed by any suffering or distress. Although it is not the right cultivation of the true Samadhi, in the pure mind the various outflows do not stir, and this is called the First Dhyana.

「阿難！其次梵天，統攝梵人圓滿梵行，澄心不動寂湛生光，如是一類名少光天。光光相然，照耀無盡，映十方界遍成瑠璃，如是一類名無量光天。吸持圓光，成就教體，發化清淨，應用無盡，如是一類名光音天。阿難！此三勝流，一切憂懸所不能逼。雖非正修真三摩地，清淨心中麁漏已伏，名為二禪。

(The Buddha continued:) "Ananda, next are the Brahma heavens, whose beings lead the Brahma people in fulfilling the Brahma conduct, with clear minds unmoving, still and limpid, giving rise to light; this kind is called the Heaven of Lesser Light. Light ignites light, shining without end, reflecting in the ten-direction worlds and turning them all to crystal; this kind is called the Heaven of Immeasurable Light. Drawing in and holding the perfect light, accomplishing the substance of teaching, radiating pure transformation, and applying it without end; this kind is called the Heaven of Light and Sound. Ananda, these three superior streams cannot be pressed by any worry or anxiety. Although it is not the right cultivation of the true Samadhi, in the pure mind the coarse outflows have been subdued, and this is called the Second Dhyana."

「阿難！如是天人，圓光成音，披音露妙，發成精行，通寂滅樂，如是一類名少淨天。淨空現前，引發無際，身心輕安，成寂滅樂，如是一類名無量淨天。世界身心一切圓淨，淨德成就，勝託現前，歸寂滅樂，如是一類名遍淨天。阿難！此三勝流，具大隨順，身心安隱得無量樂。雖非正得真三摩地，安隱心中歡喜畢具，名為三禪。

(The Buddha continued:) "Ananda! Such heavenly beings, whose perfect light becomes sound, who unfold the subtle through sound and give rise to refined practice, penetrate the bliss of stillness and cessation; this class is called the Heaven of Lesser Purity. When pure emptiness appears before them, it opens up without limit, body and mind are light and at ease, and they attain the bliss of stillness and cessation; this class is called the Heaven of Limitless Purity. When the body and mind of the entire world are all perfectly pure, the virtue of purity is accomplished, a supreme support appears, and they return to the bliss of stillness and cessation; this class is called the Heaven of Universal Purity. Ananda! These three excellent streams are in great accord, and body and mind find peace and limitless joy. Though they have not yet truly attained right Samadhi, joy is fully present in the peace of their minds; this is called the Third Dhyana.

「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。

(The Buddha continued:) "Ananda! Furthermore, these heavenly beings are not oppressed in body or mind, and the causes of suffering are exhausted; yet joy is not permanent and in time will surely decay, so the minds of suffering and joy are both abandoned at once. When the coarse and heavy aspects are extinguished, the nature of pure merit arises; this class is called the Heaven of Born Merit. With the mind of equanimity perfectly fused and their supreme understanding pure, they find wondrous accord within unobstructed merit, to the end of the future; this class is called the Heaven of Loved Merit. Ananda! From these heavens there are two diverging paths. If, in the earlier mind, they cultivate and rest in the perfect brightness of the merit and virtue of limitless pure light, this class is called the Heaven of Vast Fruit. If, in the earlier mind, they tire of both suffering and joy and diligently refine the mind of equanimity, continuing without interruption, and exhaust the way of equanimity until body and mind are both extinguished, with thoughts frozen like ashes for five hundred kalpas, these people, having taken arising and ceasing as their cause, cannot realize the nature that neither arises nor ceases; in the first half of the kalpa they cease and in the second half they arise again; this class is called the Heaven of No Thought. Ananda! These four excellent streams cannot be moved by any state of suffering or joy in the world. Though this is not yet the truly unmoving ground of the unconditioned, the mind that still has something to attain has its effort perfectly practiced; this is called the Fourth Dhyana.

「阿難！此中復有五不還天。於下界中九品習氣，俱時滅盡，苦樂雙亡；下無卜居，故於捨心眾同分中，安立居處。阿難！苦樂兩滅，鬪心不交，如是一類名無煩天。機括獨行，研交無地，如是一類名無熱天。十方世界妙見圓澄，更無塵象一切沈垢，如是一類名善見天。精見現前，陶鑄無礙，如是一類名善現天。究竟群幾，窮色性性入無邊際，如是一類名色究竟天。

(The Buddha continued:) "Ananda! Among these there are also the Five Heavens of Non-Returners. In the lower realms the habits of the nine grades are extinguished all at once, and both suffering and joy are gone; there is no dwelling below for them, so they establish their dwellings among the beings of the same kind who have abandoned the mind of attachment. Ananda! Where suffering and joy are both extinguished and the mind of strife does not interact, this class is called the Heaven of No Affliction. Where the mechanism operates alone and there is no ground for engagement, this class is called the Heaven of No Heat. Where the wondrous sight of the ten directions is perfectly clear, with no more dust-like images or any sunken defilement, this class is called the Heaven of Good Vision. Where refined vision appears and shaping proceeds without hindrance, this class is called the Heaven of Good Manifestation. Where they thoroughly probe all subtle workings and exhaust the nature of form until entering the limitless, this class is called the Heaven of Ultimate Form.

「阿難！此不還天，彼諸四禪四位天王獨有欽聞，不能知見。如今世間曠野深山聖道場地，皆阿羅漢所住持故，世間麁人所不能見。阿難！是十八天獨行無交，未盡形累。自此已還名為色界。

(The Buddha continued:) "Ananda! Of these Non-Returner heavens, the four Dhyana kings of the four ranks can only hear of them with respect but cannot know or see them. Like the wilds and deep mountains of the world today, which are sacred sites held by arhats and cannot be seen by coarse people of the world. Ananda! These eighteen heavens go on alone without mixing, but have not yet exhausted the burden of form. From here down they are called the Realm of Form.

「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。

(The Buddha continued:) "Furthermore, Ananda! From the summit of the Realm of Form at its border, there are two diverging paths: if from the mind of equanimity they develop wisdom, and the light of wisdom becomes perfectly penetrating, they go beyond the realm of dust, become arhats, and enter the Bodhisattva vehicle; this class is called Great Arhats who Turn the Mind. If they accomplish the abandoning and tiring of equanimity, and feel the body as an obstruction, dissolving obstruction into emptiness, this class is called the Sphere of Boundless Space. When obstructions are dissolved, with neither obstruction nor cessation, only the Alaya consciousness remains, along with half of the subtle part of Manas; this class is called the Sphere of Boundless Consciousness. When space and form are gone and consciousness and mind are both extinguished, the ten directions are silent and there is nowhere to go; this class is called the Sphere of Nothingness. When the nature of consciousness is unmoving, and they probe it by extinction, in the inexhaustible they declare the nature of exhaustion, as if existing and not existing, as if ending yet not ended; this class is called the Sphere of Neither Perception nor Non-Perception. These probe emptiness to its limit but do not exhaust the principle of emptiness. Those who exhaust it from the sacred Way of the Non-Returner heavens are called Dull Arhats who Do Not Turn the Mind. If they exhaust emptiness from the Heaven of No Thought of the outer-path heavens without returning, they are confused by outflows and know nothing, and so enter the wheel of rebirth.

「阿難！是諸天上各各天人，則是凡夫業果酬答，答盡入輪。彼之天王，即是菩薩遊三摩提，漸次增進，迴向聖倫所修行路。阿難！是四空天身心滅盡，定性現前，無業果色，從此逮終，名無色界。此皆不了妙覺明心，積妄發生，妄有三界，中間妄隨七趣沈溺。補特伽羅，各從其類。

(The Buddha continued:) "Ananda! The heavenly beings in each of these heavens are the rewards of ordinary beings' karma, and when the reward is exhausted they enter the wheel again. The kings of those heavens are Bodhisattvas wandering in Samadhi, who gradually advance and turn toward the path of practice of the sacred company. Ananda! In these four heavens of Formlessness, body and mind are extinguished and the nature of concentration appears, with no form from karmic fruit; from here to the end they are called the Realm of Formlessness. All of these fail to understand the wondrous awakened bright mind, accumulate delusion and give rise to it, falsely create the three realms, and in their midst are falsely sunk into the seven destinies. Each pudgala (sentient individual) follows its own kind.

「復次，阿難！是三界中，復有四種阿修羅類：若於鬼道，以護法力成通入空，此阿修羅從卵而生，鬼趣所攝。若於天中降德貶墜，其所卜居隣於日月，此阿修羅從胎而出，人趣所攝。有修羅王執持世界，力洞無畏，能與梵王及天帝釋、四天爭權，此阿修羅因變化有，天趣所攝。阿難！別有一分下劣修羅，生大海心，瀋水穴口，旦遊虛空，暮歸水宿，此阿修羅因濕氣有，畜生趣攝。

(The Buddha continued:) "Furthermore, Ananda! Within the three realms there are also four kinds of Asuras. If, in the ghost realm, by the power of protecting the Dharma they attain spiritual powers and enter emptiness, these Asuras are born from eggs and are included in the ghost destiny. If, in the heavens, they fall after losing virtue, and their dwelling is near the sun and moon, these Asuras emerge from wombs and are included in the human destiny. There are Asura kings who hold up worlds, with power that is penetrating and fearless, who can contend for authority with the Brahma king, Indra and the Four Heavenly Kings; these Asuras exist by transformation and are included in the heavenly destiny. Ananda! There is a separate group of inferior Asuras who are born in the heart of the great ocean and sink into the mouths of water caves, roam in the sky in the morning and return to rest in the water at dusk; these Asuras exist through moisture and are included in the animal destiny.

「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。」

(The Buddha continued:) "Ananda! Thus hell beings, hungry ghosts, animals, humans, immortals, heavenly beings and Asuras, the seven destinies when closely examined, are all dim and clouded conditioned thoughts of existence. They take rebirth through false thought and follow karma through false thought; in the wondrous, perfect, bright, unmade original mind they are all like flowers in the sky, with nothing at all originally existing. There is only one falsehood, with no further root or thread. Ananda! These beings do not recognize the original mind and undergo this cycle of rebirth, and for limitless kalpas do not attain true purity. All this is because they follow killing, stealing and lust; and by reversing these three, there arise instead non-killing, non-stealing and non-lust. Having a name, they are in the ghost class; lacking a name, in the heavenly destiny; existence and non-existence overturn each other and give rise to the nature of rebirth. If one wondrously realizes Samadhi, then it is wondrously constant and still. Existence and non-existence both are gone, and even the absence of the two is extinguished; there is not even non-killing, non-stealing and non-lust, so how could one again follow the acts of killing, stealing and lust? Ananda! If the three karmas are not cut off, each has his own selfishness, and through each one's selfishness, the shared selfishness of many gives the same portion and is not without a fixed place. They arise from their own delusion, and arising from delusion has no cause, so there is nothing to investigate. You are urged to practice and want to attain Bodhi, and you must remove the three delusions. If the three delusions are not exhausted, even if you gain spiritual powers, they are all worldly conditioned effort, habits are not extinguished, and you fall into the path of Mara. Though you wish to remove delusion, it doubles the falseness, and the Tathagata says such people are to be pitied. You create it yourselves; it is not the fault of Bodhi. One who says this is making the right teaching; what others say is the speech of the Mara king."

即時如來將罷法座，於師子床攬七寶機，迴紫金山，再來憑倚，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，並其會中同有學者，歡喜頂禮，伏聽慈誨。

Then the Tathagata, about to leave his seat, leaned on the seven-jeweled table on the lion couch, turned his body like a mountain of purple gold, and leaned on it again, and addressed the whole assembly and Ananda: "You who are still learning, the Pratyekabuddhas and Shravakas, today turn your minds toward great Bodhi, the unsurpassed wondrous awakening, and I have now taught the true method of practice. You have not yet recognized the subtle matters of Mara that arise when practicing Shamatha and Vipashyana; when the realms of Mara appear before you, you cannot see through them, and if your mind is washed unrighteously you fall into wrong views. It may be your skandha-mara, or it may be a heavenly mara, or you may be possessed by spirits or struck by mountain sprites; if the mind is not clear, you take a thief for your son. Or again, content with little attainment, like the ignorant monk of the Fourth Dhyana who falsely claimed to have attained sainthood, when the heavenly reward is exhausted and signs of decline appear, he slandered that an arhat still has a later existence, and fell into the Avici hell. Listen carefully! I will now explain in detail." Ananda rose, together with those in the assembly who were still learning, and with joy bowed with his head at the Buddha's feet and listened prostrate to 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，痴愛發生，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，猶如片雲點太清裡。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。彼等鹹得五種神通，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 told Ananda and the great assembly: "You should know that the twelve classes of beings in the world with outflows, in their original awakening, wondrous brightness and perfect awakened mind, are neither two nor different from the Buddhas of the ten directions. Because of your false thoughts and the fault of being deluded about the truth, foolish attachment arises, and arising spreads delusion, so the nature of space comes into being; transformation of delusion does not cease, and worlds arise. Thus these lands as numerous as dust motes in the ten directions, all that are not free of outflows, are established by deluded, stubborn false thought. You should know that space is born in your mind, like a patch of cloud dotted in the clear sky. How much more so are worlds still in space? If any one of you realizes the truth and returns to the source, all the space of the ten directions will vanish together; how could the lands within space not tremble and split? When you cultivate Dhyana and adorn Samadhi, the minds of Bodhisattvas of the ten directions and of great arhats free of outflows penetrate clearly and are serene where they are. All the Mara kings, spirits and ghosts, and heavenly beings of ordinary kinds, see their palaces collapse for no reason and the earth quake and split; creatures of water, land and air are all frightened. Ordinary beings in the dark do not notice the shift. They have all gained the five spiritual powers, except for the exhaustion of outflows, and are attached to this dusty toil, so how could they let you destroy their dwellings? Therefore spirits and ghosts, heavenly maras, sprites and goblins all come together at the time of Samadhi to trouble and disturb you.

「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，則彼群邪鹹受幽氣。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。

(The Buddha continued:) "But though those maras are greatly angry, they are within the dust of toil, and you are in wondrous awakening, like wind blowing on light, or a blade cutting water, without any contact. You are like boiling water, and they like solid ice; as the warmth gradually approaches, they melt away in a few days. They only rely on spiritual power in vain and are only guests; their success in breaking and disturbing comes through the master of the five skandhas in your mind. If the master is deluded, the guest gets his chance. If you are in Dhyana, awakened and without confusion, those matters of Mara can do nothing to you. When the skandhas dissolve into brightness, all those evil ones receive only dim and gloomy energy. Brightness can break darkness, and nearby they dissolve of themselves, so how would they dare remain to disturb your concentration? If you are not clearly awake and are deluded by the skandhas, then you, Ananda, will certainly become a son of Mara and make a person of Mara. Like the Matangi girl, who was truly inferior, though she cast a spell on you and broke the Buddha's rules, among eighty thousand practices she only broke one precept, and because her mind was pure she had not yet sunk. But this would destroy your whole body of precious awakening, like a minister's house suddenly confiscated, drifting and ruined with no one to pity and save it.

「阿難當知，汝坐道場銷落諸念，其念若盡，則諸離念一切精明，動靜不移，憶忘如一。當住此處入三摩提，如明目人處大幽暗，精性妙淨心未發光；此則名為色陰區宇。若目明朗，十方洞開無復幽黯，名色陰盡，是人則能超越劫濁。觀其所由，堅固妄想以為其本。

(The Buddha continued:) "Ananda, you should know that when you sit in the place of practice and dissolve all thoughts, if those thoughts are exhausted, then all that is free of thought is wholly bright, unmoved by movement or stillness, and remembering and forgetting are one. When you dwell here and enter Samadhi, like a person with clear eyes in great darkness, the nature of essence is wondrously pure but the mind has not yet emitted light; this is called the realm of the form skandha. If the eyes are bright, the ten directions open wide and are no longer dark, this is called the end of the form skandha, and this person can then go beyond the turbidity of kalpa. Observing its cause, it takes firmly held false thought as its root.

「阿難！當在此中精研妙明，四大不織，少選之間身能出礙。此名精明流溢前境，斯但功用暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Ananda! If you refine wondrous brightness here, and the four great elements are not interwoven, in a moment the body can pass through obstacles. This is called refined brightness overflowing into the realm before one; this is only a temporary result of effort and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「阿難！復以此心精研妙明，其身內徹，是人忽然於其身內拾出蟯蛔，身相宛然亦無傷毀。此名精明流溢形體，斯但精行暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Ananda! Again, if with this mind one further refines wondrous brightness, and the body becomes transparent within, this person suddenly picks pinworms and roundworms out of his own body, and the bodily form remains intact and unhurt. This is called refined brightness overflowing into the body; this is only a temporary result of refined practice and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心內外精研，其時魂魄、意志、精神，除執受身，餘皆涉入，互為賓主；忽於空中聞說法聲，或聞十方同敷密義。此名精魄遞相離合成就善種，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one refines inside and outside, then the ethereal soul, the corporeal soul, the intention and the spirit, apart from the grasping body, all interpenetrate and alternate as guest and host; suddenly one hears the sound of Dharma preaching in the air, or hears the ten directions together expounding secret meanings. This is called the refined souls alternately separating and joining and accomplishing good seeds, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心澄露皎徹，內光發明，十方遍作閻浮檀色，一切種類化為如來。於時忽見毘盧遮那踞天光臺，千佛圍繞，百億國土及與蓮華俱時出現。此名心魂靈悟所染，心光研明照諸世界，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind, clear and revealed, inner light emerges, and the ten directions all turn the color of Jambunada gold, and all kinds of beings are transformed into Tathagatas. Then one suddenly sees Vairochana seated on a platform of heavenly light, surrounded by a thousand Buddhas, with hundreds of billions of lands and lotus flowers appearing together. This is called the awakening of mind and soul tinged by it, the light of mind brightly illuminating the worlds, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心精研妙明，觀察不停，抑按降伏制止超越，於時忽然十方虛空成七寶色、或百寶色，同時遍滿不相留礙，青、黃、赤、白各各純現。此名抑按功力踰分，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one refines wondrous brightness, observing without stop, suppressing, subduing, restraining and surpassing, then suddenly the empty space of the ten directions becomes the color of seven jewels or a hundred jewels, filling everything together without hindering one another, and blue, yellow, red and white each appear purely. This is called suppression going beyond what is proper, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究澄徹，精光不亂，忽於夜合在暗室內，見種種物不殊白晝，而暗室物亦不除滅。此名心細密澄其見，所視洞幽，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates until clear and the refined light is not disturbed, then suddenly at night in a dark room one sees all kinds of things as in broad daylight, while the things in the dark room are not removed. This is called the mind being fine and close and clarifying its seeing, so that what it sees penetrates the hidden, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心圓入虛融，四𨈛忽然同於草木，火燒、刀斫曾無所覺。又則火光不能燒爇，縱割其肉猶如削木。此名塵併排四大性一向入純，暫得如是，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one perfectly enters emptiness and fusion, the four limbs suddenly become like grass and wood, and one has no sensation when burned by fire or cut by a knife. Or again, fire cannot burn them, and even cutting the flesh is like whittling wood. This is called the dust merging, with the nature of the four elements pushed away and entirely entering purity, a temporary state and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心成就清淨，淨心功極，忽見大地十方山河皆成佛國，具足七寶光明遍滿。又見恆沙諸佛如來，遍滿空界，樓殿華麗。下見地獄、上觀天宮，得無障礙。此名欣厭凝想日深，想久化成，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one accomplishes purity, and the effort of the pure mind reaches its limit, one suddenly sees the great earth and the mountains and rivers of the ten directions all become Buddha lands, complete with the seven jewels and filled with light. One also sees Tathagatas as numerous as the sands of the Ganges filling space, with splendid towers and halls. Looking down one sees hells and looking up one sees heavenly palaces, without obstruction. This is called the thoughts of delight and aversion deepening day by day, with long thought becoming transformation, and not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究深遠，忽於中夜遙見遠方市井街巷，親族眷屬，或聞其語。此名迫心逼極飛出，故多隔見，非為聖證。不作聖心，名善境界；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates deeply and far, then suddenly at midnight one sees from afar the markets, streets and lanes of distant places, one's own relatives and family, or hears their voices. This is called the mind pressed to its limit and flying out, so it often sees things at a distance, and is not a sacred realization. If one does not form a notion of sainthood, it is a good state; if one forms a view of sainthood, one will be subject to the many evil ones.

「又以此心研究精極，見善知識形體變移，少選無端種種遷改。此名邪心含受魑魅，或遭天魔入其心腹，無端說法，通達妙義，非為聖證。不作聖心，魔事銷歇；若作聖解，即受群邪。

(The Buddha continued:) "Again, if with this mind one investigates to the utmost, and sees the form of a good teacher shifting and changing, in a moment for no reason altering in all kinds of ways. This is called a deviant mind accommodating mountain sprites, or a heavenly mara entering one's innards and, for no reason, preaching the Dharma and penetrating subtle meanings, and is not a sacred realization. If one does not form a notion of sainthood, the matters of Mara cease; if one forms a view of sainthood, one will be subject to the many evil ones.

「阿難！如是十種禪那現境，皆是色陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣，迷不自識，謂言登聖。大妄語成，墮無間獄。汝等當依如來滅後，於末法中宣示斯義；無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the form skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood. They thereby commit the great lie and fall into the unremitting hell. After the Tathagata has passed into extinction, you should proclaim this meaning in the age of the decline of the Dharma; do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way.

「阿難！彼善男子修三摩提，奢摩他中色陰盡者，見諸佛心，如明鏡中顯現其像。若有所得而未能用，猶如魘人，手足宛然，見聞不惑，心觸客邪而不能動；此則名為受陰區宇。若魘咎歇，其心離身，返觀其面，去住自由，無復留礙，名受陰盡，是人則能超越見濁。觀其所由，虛明妄想以為其本。

(The Buddha continued:) "Ananda! If those good men cultivating Samadhi have exhausted the form skandha in Shamatha, they see the Buddhas' minds as images appearing in a bright mirror. If they have attained something but cannot yet make use of it, they are like someone caught in a nightmare, with hands and feet intact and seeing and hearing unconfused, while the mind, touched by guest evils, cannot move; this is called the realm of the sensation skandha. If the fault of the nightmare ceases, the mind leaves the body and looks back at its own face, going and staying freely and no longer hindered; this is called the end of the sensation skandha, and this person can then go beyond the turbidity of views. Observing its cause, it takes empty brightness and false thought as its root.

「阿難！彼善男子，當在此中得大光耀，其心發明內抑過分，忽於其處發無窮悲。如是乃至觀見蚊虻猶如赤子，心生憐愍，不覺流淚。此名功用抑摧過越，悟則無咎，非為聖證；覺了不迷，久自銷歇。若作聖解，則有悲魔入其心府，見人則悲，啼泣無限，失於正受，當從淪墜。

(The Buddha continued:) "Ananda! Those good men, in the midst of this, gain great radiance, and their minds become bright, but if they suppress inwardly too much, suddenly boundless compassion arises in them. Thus they see even mosquitoes and gadflies as infants, feel pity, and shed tears without noticing. This is called effort of suppression overshooting; if one realizes it there is no fault and it is not a sacred realization; if one is aware and not deluded, it will fade of itself in time. If one forms a view of sainthood, then a mara of grief enters the mind, and on seeing people one grieves and weeps without limit, losing right reception, and will sink and fall.

「阿難！又彼定中諸善男子，見色陰銷、受陰明白，勝相現前，感激過分，忽於其中生無限勇。其心猛利，志齊諸佛，謂三僧祇一念能越。此名功用凌率過越，悟則無咎，非為聖證；覺了不迷，久自銷歇。若作聖解，則有狂魔入其心腑，見人則誇，我慢無比。其心乃至上不見佛，下不見人，失於正受，當從淪墜。

(The Buddha continued:) "Ananda! Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, and a supreme sign appears before them, if they are moved excessively, suddenly boundless courage arises in them. Their minds are fierce and sharp, their aims equal to the Buddhas, and they say that three asamkhyeya kalpas can be leapt in a single thought. This is called effort overbearing and exceeding limits; if one realizes it there is no fault and it is not a sacred realization; if one is aware and not deluded, it will fade of itself in time. If one forms a view of sainthood, then a mad mara enters the mind and, on seeing people, boasts, with incomparable arrogance. The mind goes so far as to see no Buddha above and no person below, losing right reception, and will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，前無新證，歸失故居。智力衰微，入中墮地，逈無所見。心中忽然生大枯渴，於一切時沈憶不散，將此以為勤精進相。此名修心無慧自失，悟則無咎，非為聖證。若作聖解，則有憶魔入其心腑，旦夕撮心懸在一處，失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, with no new realization before them and having lost their former dwelling, their power of wisdom declines, they enter the middle and fall to the ground, seeing nothing at all. Suddenly a great dryness and thirst arise in the mind, and in all moments they dwell heavily on memory without scattering, taking this to be a sign of diligence. This is called cultivating the mind without wisdom and losing oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of memory enters the mind, and morning and evening they hold the mind fixed in one place, losing right reception, and will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，慧力過定，失於猛利，以諸勝性懷於心中，自心已疑是盧舍那，得少為足。此名用心亡失恆審溺於知見，悟則無咎，非為聖證。若作聖解，則有下劣易知足魔入其心腑，見人自言：『我得無上第一義諦。』失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if the power of wisdom exceeds concentration and loses fierce sharpness, and they hold within the mind the many supreme qualities, and in their own mind already suspect themselves to be Vairochana, being content with little attainment. This is called the mind losing constant care and being sunk in knowing and seeing; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then an inferior mara of easy contentment enters the mind, and on seeing people says: 'I have attained the unsurpassed supreme truth.' Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，新證未獲，故心已亡，歷覽二際自生艱險，於心忽然生無盡憂，如坐鐵床，如飲毒藥，心不欲活，常求於人令害其命，早取解脫。此名修行失於方便，悟則無咎，非為聖證。若作聖解，則有一分常憂愁魔入其心腑，手執刀劍自割其肉，欣其捨壽。或常憂愁，走入山林，不耐見人。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if they have not yet attained a new realization and their mind has already lost its former footing, and looking over both ends, difficulty and danger arise by themselves, boundless worry suddenly arises in the mind, as if sitting on an iron bed or drinking poison, the mind does not wish to live and constantly asks others to take its life so as to attain release early. This is called cultivating while losing skillful means; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of constant sorrow enters the mind, and with sword in hand they cut their own flesh, glad to give up life. Or they are constantly sorrowful, run into the mountains and forests, and cannot bear to see people. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，處清淨中心安隱後，忽然自有無限喜生，心中歡悅不能自止。此名輕安無慧自禁，悟則無咎，非為聖證。若作聖解，則有一分好喜樂魔入其心腑，見人則笑。於衢路傍自歌自舞，自謂已得無礙解脫。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, after the mind is at peace in purity, suddenly boundless joy arises of itself, and the delight in the mind cannot be stopped. This is called lightness and ease without wisdom to restrain oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of fondness for joy enters the mind, and on seeing people laughs, sings and dances by the roadside, saying of himself that he has attained unobstructed liberation. Losing right reception, they will sink and fall.

「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；卻崇土木，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。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, who say of themselves that they are satisfied, suddenly great arrogance arises for no reason. Thus pride, excessive pride, pride beyond pride, superior pride, and inferior pride all arise at once. In their minds they even look down on the Tathagatas of the ten directions, not to mention the lower-ranking Shravakas and Pratyekabuddhas. This is called seeing something superior and lacking wisdom to save oneself; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of great arrogance enters the mind, and he does not bow to stupas or temples and destroys scriptures and images. He says to donors: 'These are gold, copper, or earth and wood, and the scriptures are tree leaves or folded cloth. The flesh body is true and constant, yet you do not respect yourselves, but revere earth and wood; this is truly upside down.' Those who deeply believe him let him smash them and bury them in the ground, misleading beings into the unremitting hell. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，於精明中圓悟精理，得大隨順，其心忽生無量輕安，己言成聖得大自在。此名因慧獲諸輕清，悟則無咎，非為聖證。若作聖解，則有一分好輕清魔入其心腑，自謂滿足，更不求進。此等多作無聞比丘，疑誤眾生，墮阿鼻獄。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, in refined brightness they perfectly realize the principle of essence and attain great accord, and the mind suddenly produces limitless lightness and ease, and they say of themselves that they have become holy and attained great freedom. This is called gaining lightness and clarity through wisdom; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of fondness for lightness and clarity enters the mind, and says of himself that he is complete and no longer seeks to advance. Such people often become ignorant monks, misleading beings, and fall into the Avici hell. Losing right reception, they will sink and fall."

「又彼定中諸善男子，見色陰銷、受陰明白，於明悟中得虛明性，其中忽然歸向永滅，撥無因果，一向入空。空心現前，乃至心生長斷滅解。悟則無咎，非為聖證。若作聖解，則有空魔入其心腑，乃謗持戒名為小乘，菩薩悟空有何持犯！其人常於信心檀越，飲酒、噉肉，廣行婬穢。因魔力故，攝其前人不生疑謗。鬼心久入，或食屎尿與酒肉等，一種俱空。破佛律儀，誤入人罪。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, in bright understanding they gain the nature of empty brightness, and in it they suddenly turn toward eternal extinction, deny cause and effect, and wholly enter emptiness. When the mind of emptiness appears, they even give rise to the view of lasting annihilation. If they realize it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of emptiness enters the mind, and they slander keeping the precepts as the Small Vehicle, saying: 'When a Bodhisattva realizes emptiness, what is there to keep or break!' Such a person constantly drinks wine, eats meat and engages widely in lewdness with donors who have faith in him. By the power of the mara, he captivates those before him so that they do not doubt or slander him. When the ghost-mind has long entered, he may even eat excrement, urine, wine and meat alike, all being equally empty. He breaks the Buddha's rules and leads people into guilt. Losing right reception, they will sink and fall.

「又彼定中諸善男子，見色陰銷、受陰明白，味其虛明深入心骨，其心忽有無限愛生，愛極發狂，便為貪欲。此名定境安順入心，無慧自持，誤入諸欲；悟則無咎，非為聖證。若作聖解，則有欲魔入其心腑，一向說欲為菩提道，化諸白衣平等行欲，其行婬者名持法子。神鬼力故，於末世中攝其凡愚，其數至百，如是乃至一百、二百或五六百，多滿千萬。魔心生厭，離其身體，威德既無，陷於王難；疑誤眾生，入無間獄。失於正受，當從淪墜。

(The Buddha continued:) "Again, among those good men in Samadhi, who see the form skandha dissolved and the sensation skandha clear, if they savor that empty brightness deeply into their bones, the mind suddenly gives rise to boundless love, and when love reaches its extreme it becomes madness and then craving and desire. This is called the state of concentration entering the mind peacefully and compliantly, without wisdom to hold oneself, and so wandering by mistake into the desires; if one realizes it there is no fault and it is not a sacred realization. If one forms a view of sainthood, then a mara of desire enters the mind, and he constantly preaches that desire is the path of Bodhi, and converts laypeople to practice desire equally; those who practice lust are called Holders of the Dharma. By the power of spirits and ghosts, in the last age he captivates the foolish and ordinary, their number reaching a hundred, thus up to a hundred, two hundred or five or six hundred, often filling ten thousand or millions. When the mara's mind grows tired, it leaves his body, and with his authority and virtue gone, he falls into the troubles of the law of the king; he misleads beings and enters the unremitting hell. Losing right reception, they will sink and fall.

「阿難！如是十種禪那現境，皆是受陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣，迷不自識，謂言登聖；大妄語成，墮無間獄。汝等亦當將如來語，於我滅後傳示末法，遍令眾生開悟斯義。無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the sensation skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood; they thereby commit the great lie and fall into the unremitting hell. You also should take the Tathagata's words and, after my extinction, pass them on in the age of the decline of the Dharma, so that all beings are awakened to this meaning. Do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way."

「阿難！彼善男子修三摩提受陰盡者，雖未漏盡，心離其形，如鳥出籠；已能成就從是凡身、上歷菩薩六十聖位，得意生身隨往無礙。譬如有人熟寐寱言，是人雖則無別所知，其言已成音韻倫次，令不寐者鹹悟其語。此則名為想陰區宇。若動念盡，浮想銷除，於覺明心如去塵垢；一倫死生首尾圓照，名想陰盡，是人則能超煩惱濁。觀其所由，融通妄想以為其本。

(The Buddha continued:) "Ananda! If those good men cultivating Samadhi have exhausted the sensation skandha, though outflows are not yet exhausted, the mind leaves its form like a bird leaving a cage; they are already able, from this ordinary body, to pass upward through the sixty sacred stages of the Bodhisattva, and gain a mind-made body that goes anywhere without hindrance. It is like a person talking in his sleep: this person has no other awareness, but his words already form tones and sequence, so that those who are not asleep all understand his speech. This is called the realm of the perception skandha. If the stirring of thought is exhausted and floating thoughts are removed, it is as if dust and defilement are removed from the bright, awakened mind; in one stroke the beginning and end of birth and death are fully illuminated, and this is called the end of the perception skandha, and this person can go beyond the turbidity of afflictions. Observing its cause, it takes fused and penetrating false thought as its root.

「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。

(The Buddha continued:) "Ananda! Those good men, whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love perfect brightness in their minds, sharpen their refined thought, and greedily seek skillful cleverness. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person does not notice that he is possessed by a mara and says of himself that he has attained unsurpassed nirvana. He goes to those good men who seek cleverness, spreads a seat and preaches the Dharma. His form in an instant may appear as a monk for that person to see, or as Indra, or a woman, or a nun; or he sleeps in a dark room with light on his body. This person is foolish and deluded and mistakes him for a Bodhisattva. Believing his teaching, his mind is shaken, and he breaks the Buddha's rules and secretly practices desire. He loves to speak of disasters, omens and strange changes, or says that a Tathagata will appear in the world at a certain place, or speaks of the fire of the kalpa or of war, frightening people so that their family property is dissipated for no reason. This is called a strange ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Ananda! Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love to wander in their minds, send their refined thought flying, and greedily seek to travel. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person also does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek wandering, spreads a seat and preaches the Dharma. His own body does not change, but those listening to the Dharma suddenly see themselves seated on jeweled lotuses, their whole bodies transformed into masses of purple-gold light. The whole audience is the same, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva; his mind is dissolute, he breaks the Buddha's rules, and secretly practices desire. He loves to say that Buddhas are appearing in the world, that a certain person at a certain place is the transformation body of a certain Buddha come here, and that a certain person is a certain Bodhisattva come to convert the human world. Because of what he sees, the person's mind inclines with longing, deviant views secretly arise, and the seed of omniscient wisdom is extinguished. This is called a drought ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love continuous clarity in their minds, purify their refined thought, and greedily seek union. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person truly does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek union, spreads a seat and preaches the Dharma. His form and the form of those listening do not change outwardly, yet he makes listeners awaken in their minds before they hear the Dharma. Thought after thought shifts, and some gain knowledge of past lives, some have the mind of others, some see hells, some know the good and bad of human affairs, some recite verses or chant sutras of themselves. Each is delighted, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva. His mind is entangled in love, he breaks the Buddha's rules, and secretly practices desire. He loves to say that Buddhas are large and small, that a certain Buddha is an earlier Buddha and a certain Buddha a later Buddha, and among them there are true Buddhas, false Buddhas, male Buddhas and female Buddhas, and Bodhisattvas are likewise. Because of what he sees, the person's original mind is washed away and he easily enters deviant realization. This is called a sprite ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love the root, wish to examine the beginning and end of the transformation of the nature of things, refine their minds to sharpness and greedily seek to analyze. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person at first does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek the origin, spreads a seat and preaches the Dharma. His body has an awesome spiritual power that subdues those who seek, so that those below his seat are subdued in their minds naturally before they even hear the Dharma. These people take the Buddha's nirvana, Bodhi and Dharma body to be right here on my present flesh body. Fathers and sons succeed one another in generations, and this is the Dharma body abiding eternally without end. They all point to the present as the Buddha land, saying there is no other pure abode or golden form. The person believes and accepts, forgets his earlier mind, takes refuge with body and life, gaining what he never had before. These foolish and deluded ones mistake him for a Bodhisattva. Examining their minds, they break the Buddha's rules and secretly practice desire; he loves to say that the eyes, ears, nose and tongue are all the Pure Land, and that the male and female organs are the true place of Bodhi and nirvana. Those ignorant people believe these obscene words. This is called a poison-sorcery ghost that subdues by nightmare, an evil ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love hanging responses, circulate and refine their essence, and greedily seek hidden resonance. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person originally does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek response, spreads a seat and preaches the Dharma. He can make the audience briefly see his body as if it were a hundred thousand years old, and their minds give rise to attachment and they cannot leave him. They become his servants, and offering the four requisites does not tire them. Each of them is made to know in their minds that he is their former teacher and original good friend. They form a separate love for the Dharma, sticking like glue and lacquer, gaining what they never had before. This person is foolish and deluded and mistakes him for a Bodhisattva. Growing close in mind, he breaks the Buddha's rules and secretly practices desire. He loves to say: 'In a former life, in a certain birth, I first saved a certain person, who was then my wife or concubine or brother; now I have come to save you, and will go with you to a certain world to make offerings to a certain Buddha.' Or he says: 'There is another Heaven of Great Light where the Buddha dwells, the place where all Tathagatas rest.' Those ignorant people believe these falsehoods and lose their original mind. This is called a vicious ghost; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love going deep, restrain themselves and work hard, delight in dwelling in the dark and still, and greedily seek quiet and calm. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person originally does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek the hidden, spreads a seat and preaches the Dharma. He makes listeners each know their past karma; or in that place he says to one person: 'You have not yet died but have already become an animal,' and orders someone to step on his tail from behind, so that the person suddenly cannot get up. Then the whole assembly is moved to admiration and submission. When someone's mind stirs, he already knows its origin. Beyond the Buddha's rules, he adds even more ascetic hardship. He slanders monks, scolds his followers, exposes people's private affairs and does not avoid ridicule or suspicion. He loves to speak of misfortune and fortune not yet come, and when the time arrives, not a hair is off. This is a ghost of great power; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love knowing and seeing, work hard to search and investigate, and greedily seek knowledge of past lives. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person does not notice at all that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek knowledge, spreads a seat and preaches the Dharma. This person for no reason at the place of preaching gets a great precious pearl. The mara may at times transform into an animal, holding the pearl in its mouth, along with mixed treasures, bamboo slips, talismans, tablets and other strange objects, handing them first to that person and then possessing his body. Or he lures listeners to bury things underground, with a bright moon pearl shining over the place. Those who listen gain what they never had before. He eats many medicinal herbs and no fine food, or sometimes eats one sesame seed and one grain of wheat a day, yet his body is plump and full, held up by the power of the mara. He slanders monks, scolds his followers and does not avoid ridicule or suspicion. He loves to speak of treasure stores in other places and hiding places of sages of the ten directions. Those who follow him often see strange people. This is called a spirit of mountains and forests, earth, city gods or rivers and peaks; grown old, it becomes a mara. Some proclaim lust and break the Buddha's precepts, secretly indulging the five desires with those who serve them; some are diligent and eat only plants and wood, with no fixed practice, and trouble that person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love spiritual powers and all kinds of transformations, investigate the source of transformation, and greedily seek spiritual power. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person truly does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek power, spreads a seat and preaches the Dharma. This person may hold a flame in his hand, pinch off its light, and distribute it on the heads of the four groups of listeners. The flames on these listeners' heads are several feet long, yet have no heat and never burn. Or he walks on water as if on level ground, or sits in the air without moving, or enters a bottle or a bag, passes through windows and walls without obstruction, only having no freedom against knives and weapons. He says he is a Buddha, wears white clothes, receives bows from monks, slanders meditation and the precepts, scolds his followers, exposes people's private affairs and does not avoid ridicule or suspicion. He constantly speaks of spiritual powers and freedom, or has people see Buddha lands to the side; this is ghostly power deluding people and is not real. He praises lust, does not condemn coarse conduct, and takes obscenities as transmission of the Dharma. This is called a great powerful spirit of earth and heaven, a mountain sprite, sea sprite, wind sprite, river sprite, earth sprite, or any of the ancient sprites of grasses and trees through the kalpas, or a dragon sprite, or an immortal who died of old age and revived as a sprite, or an immortal whose term has ended and who by years should die but whose form has not transformed and is possessed by another strange thing; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love entering extinction, closely investigate the nature of transformation, and greedily seek deep emptiness. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person never notices that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek emptiness, spreads a seat and preaches the Dharma. In the midst of the great assembly his form suddenly becomes empty, and the assembly sees nothing, and then he suddenly emerges from the void, appearing and vanishing freely. Or he makes his body appear as transparent as lapis lazuli, or lets his hands and feet give off the scent of sandalwood, or his urine and feces are like thick rock candy. He slanders the precepts and looks down on those who have left home. He constantly says there is no cause and no effect, that death is permanent extinction, and that there is no later body and no ordinary or sacred beings. Though he gains emptiness and stillness, he secretly practices desire, and those who receive his desire also gain the mind of emptiness and deny cause and effect. This is called the essence of the eclipse of sun and moon, or gold and jade, divine mushroom, qilin, phoenix, tortoise or crane which after tens of thousands of years without dying has become numinous, born into a land; grown old, it becomes a mara and troubles this person. When it feels satiated, it leaves that person's body; disciple and teacher alike mostly fall into the troubles of the law of the king. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting 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，或經萬裡瞬息再來，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。

(The Buddha continued:) "Again, good men whose sensation skandha is empty and wondrous, who meet no deviant thoughts, and in whom perfect concentration is revealed, in Samadhi love long life, work hard to probe the subtle, greedily seek endless years, abandon segmented birth and death, and suddenly hope that the subtle form of changing existence will abide forever. Then heavenly maras, waiting for their chance, send their essence flying to possess a person and speak the sutras and Dharma through his mouth. The person ultimately does not notice that he is possessed and also says he has attained unsurpassed nirvana. He goes to those good men who seek life, spreads a seat and preaches the Dharma. He loves to say he goes to and from other places without hindrance, or travels ten thousand li and returns in an instant, bringing back objects from those places. Or in one place, within a few steps in a house, he makes someone walk from the east to the west wall, and that person hurries for years without arriving. Because of this the person comes to believe and suspects the Buddha is present. He constantly says that all beings of the ten directions are my children, I gave birth to the Buddhas, I produced the worlds, I am the original Buddha, appearing in the world naturally, not attained through practice. This is called the mara of the Heaven of Free Enjoyment who dwells in the world, who sends his retinue like Cha-wen-tu, and the four heavenly kings and the Pishe boys who have not yet awakened the mind, who profit from the empty brightness and feed on the person's vital energy. Or without a teacher, the practitioner personally sees them, who claim to be Vajra holders and promise you long life. Appearing in the form of beautiful women, they indulge in lust, and within a year the person's liver and brain are dried up. He also talks to himself, and what he hears is like sprites. The person before him does not understand, and mostly falls into the troubles of the law of the king, and before he suffers punishment, he has already dried up and died. They trouble that person until he dies. You should be aware first and not enter the cycle of rebirth; if deluded and unaware, you will fall into the unremitting hell."

「阿難當知，是十種魔於末世時在我法中出家修道，或附人體，或自現形，皆言已成正遍知覺；讚歎婬欲，破佛律儀。先惡魔師與魔弟子，婬婬相傳。如是邪精，魅其心腑，近則九生，多踰百世，令真修行總為魔眷。命終之後必為魔民，失正遍知，墮無間獄。汝今未須先取寂滅，縱得無學，留願入彼末法之中，起大慈悲，救度正心深信眾生；令不著魔，得正知見。我今度汝已出生死，汝遵佛語，名報佛恩。

(The Buddha continued:) "Ananda, you should know that in the last age these ten kinds of mara will go forth in my Dharma to cultivate the Way, either possessing human bodies or appearing in their own forms, all saying that they have attained right and universal knowledge; they praise lust and break the Buddha's rules. First the evil mara teachers and mara disciples pass on lewdness to one another. Such deviant spirits bewitch their minds, in the near case for nine lifetimes, and often for more than a hundred ages, making true practitioners all into the retinue of mara. After their lives end they will surely become subjects of mara, losing right and universal knowledge, and fall into the unremitting hell. You need not yet take extinction now; even if you attain the state of no more learning, keep the vow to enter that age of the decline of the Dharma, arouse great compassion, and save and liberate beings of right mind and deep faith, so that they are not possessed by mara and gain right knowledge and view. I have now taken you across beyond birth and death; if you follow the Buddha's words, this is called repaying the Buddha's kindness.

「阿難！如是十種禪那現境，皆是想陰用心交互，故現斯事。眾生頑迷，不自忖量，逢此因緣、迷不自識，謂言登聖，大妄語成，墮無間獄。汝等必須將如來語，於我滅後傳示末法，遍令眾生開悟斯義。無令天魔得其方便，保持覆護，成無上道。

(The Buddha continued:) "Ananda! These ten kinds of manifest states in Dhyana all arise because of the interaction of the mind within the perception skandha, and so these appear. Beings are stubborn and deluded and do not measure themselves; meeting these conditions, they are deluded and do not recognize them, and say that they have ascended to sainthood, thereby committing the great lie and falling into the unremitting hell. You must take the Tathagata's words and, after my extinction, pass them on in the age of the decline of the Dharma, so that all beings are awakened to this meaning. Do not let heavenly maras find their opportunity, protect and shelter them, and let them attain the unsurpassed Way."