Fifty Demonic States of Mind (3)
“Ananda, while cultivating Samadhi and Samatha (calming the mind by focusing on the breath), the good practitioner who has put an end to the skandha of forms may see the mind of the Buddhas as if seeing an image in a clear mirror, yet there is no way for him to make use of it. He feels as though being paralyzed. His hands and feet are intact and his seeing and hearing are unimpaired, yet his mind seems taken over by some deviant influence that makes him unable to move. This is the region called ‘sense-perception skandha’.
“Once the paralysis subsides, his mind can then leave the body and look back to see his own face; the mind can freely go or stay as it pleases. With no more hindrance, this is the end of the sense-perception skandha. Through contemplating what gives rise to the perception and realizing that illusion and delusion are its very source, the practitioner can now transcend the turbidity of perception.
“Ananda, during this process, the good practitioner may acquire a brilliant inner light, as a result of excessive internal restraint. He may suddenly give rise to such a boundless sense of sorrow that even aphids appear to him like newborn babies, that he may feel overwhelmed with pity and burst into tears without knowing it. This is called ‘excessive restraint in practice’. If he understands that it is not an indication of sagehood, then it’s not a big deal, and it will eventually disappear by itself, as long as he remains clearheaded and unbaffled. But if he considers himself a sage, then a demon of sadness may get into the heart of his mind, making him feel constantly so sad and break into tears whenever he sees someone. Having lost the ability to cultivate properly, he will certainly fall.
“Moreover, Ananda, in the process, the good practitioner may see the skandha of forms disintegrate and see the skandha of sense-perception display. He can feel an overwhelming gratitude for the sublime vision. Instantly, he gives rise to boundless courage and dauntless aspiration, and he resolves to attain what all Buddhas have attained, proclaiming that one may in a single thought transcend what others normally need three asamkhya-kalpas to accomplish. This is called ‘excessive eagerness to excel’. If he understands that it is not an indication of sagehood, then it’s not a big deal, and it will eventually disappear by itself, as long as he remains clearheaded and unbaffled. But if he considers himself a sage, then a demon of insanity may get into the heart of his mind, making him boast about himself to everyone he meets. His arrogance can grow to such unlimited extent that he becomes even condescending to the Buddhas, let alone other people. Having lost the ability to cultivate properly, he will certainly fall.
“Further, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may find nothing further ahead for him to accomplish, while his previous state has been lost. Thus, with a weaken wisdom power he enters a desolate state where there is nothing to anticipate. In his mind, deep thirst and longing may arise, thrusting him to indulge at all times in memories that linger on, which tends to be mistaken for diligence and progress. This is called ‘working on the mind without wisdom and losing one’s way’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if his considers himself a sage, then a demon of memory may get into the heart of his mind, taking hold of it and suspending it in one place day and night. Having lost the ability to cultivate properly, he will certainly fall.
“Moreover, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may have his wisdom developed much more strongly than his Samadhi and therefore gets lost in aggressiveness. Assuming superiority, he may even suspect himself as Vairocana Buddha already and feels complacent about whatever he has achieved. This is called ‘exerting the mind but straying from constant examination and indulging in notions and views’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon of inferiority may get into the heart of his mind, making him self-proclaim that he has attained the ultimate truth whenever he sees someone. Having lost the ability to cultivate properly, he will certainly fall.
“Further, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may feel that he cannot advance to a new state, yet the prior state of mind has already been lost. Examining the two ends, he senses that he is in great danger and suddenly plunges into bottomless distress, feeling as if being on a hot iron bed or drinking poison. He may even wish not to go on living and constantly ask people to help him die so as to be released sooner. This is called ‘losing expedients in cultivation’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon of chronic depression may get into the heart of his mind, making him take up knives or swords to slash his own flesh, happily killing himself. Or driven by the chronic depression, he may escape to the wilderness so as to avoid seeing people. Having lost the ability to cultivate properly, he will certainly fall.
“Moreover, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may get to abide in a state of purity and tranquility, and suddenly a feeling of boundless joy may arise from within, so blissful that he cannot contain it. This is called ‘experiencing such lightness and ease while lacking the wisdom for self-control’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon that indulges in pleasure may get into the heart of his mind, making him burst into laughing whenever he sees someone, or dive into singing and dancing in the streets. He will self-proclaim that he has attained ultimate liberation. Having lost the ability to cultivate properly, he will certainly fall.
“Further, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may think to himself that it is good enough, and suddenly a full spectrum of unfounded senses of self-complacency arises from within all at once, where he feels prideful about his status, considering himself equal or superior to those who are above, or seeing himself as enlightened already, or thinking himself only inferior to the very best, or even starting to look down on the Tathagatas of the ten directions, not to mention the sages of lower levels such as the Voice-Hearers and the Lone-Awakeners. This is called ‘viewing oneself as superior and lacking the wisdom for self-correction’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon of outrageous arrogance may get into the heart of his mind. He will then refuse to bow to stupas or even destroy sutras and sculptures of the Buddhas, saying that the sculptures are nothing but metals, clay, or wood, that the sutras are nothing but tree-leaves or cloth, that only his own physical body is real, eternal, and deserving reverence, that it’s absurd to do the opposite. Some people will believe in what he says and follow suit to destroy the images and discard the pieces. The beings who are misled by the doubts he raises will fall into the Unrelenting Hell. Having lost the ability to cultivate properly, he will certainly fall as well.
“Moreover, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may further perfect his already refined understanding and attain a state where everything is as he wishes, where he may suddenly experience unbounded lightness and ease in his mind, and he may begin to tell himself that he has become a sage with great mastery over himself. This is called ‘acquiring clarity and purity through wisdom’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon that indulges in purity and lightness may get into the heart of his mind, making him feel self-complacent and no longer in need of self-improvement. Most likely he will end up becoming an Unlearned Bhikshu, who misleads people with wrong views and consequently to fall into the Unrelenting Hell. Having lost the ability to cultivate properly, he will certainly fall.
“Further, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may get certain illusory understanding within the clarity, and thus suddenly deviate towards the view of utter nonexistence, denying cause and effect, and taking all as empty. The fixation on emptiness is so strong that it gives rise to the belief in eternal nonexistence. This is called ‘losing the state of Samadhi due to losing sight of right view’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, then a demon of emptiness may get into the heart of his mind. He will then make false statements such as ‘observing the precepts is Small Vehicle Practice, or that ‘it is unnecessary for Bodhisattvas who have realized emptiness to keep the precepts’. Most likely he will end up consuming alcohol, eating meat, and committing sexual misdeeds in the presence of his followers, who are controlled by his demonic power and therefore never doubt or question him. After being possessed by the demon for a long time, he may even start feeding on excrement and urine, saying that they are as empty as meat and wine. Not only he is violating the Buddha’s precepts, but he is also misleading people to commit sins. Having lost the ability to cultivate properly, he will certainly fall.
“Moreover, in the process, as the good practitioner sees the form skandha disintegrate and the sense-perception skandha appear, he may enjoy the illusory state of clarity too much that it deeply infiltrates his mind and cores, and suddenly it gives rise to boundless craving, which may go as extreme as becoming insane lust. This is called ‘lacking the wisdom to control oneself and veering off into all kinds of desire’. If he understands that it is not an indication of sagehood, then it’s not a big deal. But if he considers himself a sage, a demon of desire may get into the heart of his mind, propelling him to constantly proclaim that lust is the Bodhi Path. He will tell his lay followers to indiscriminately engage in sexual acts, calling those who follow suit his Dharma inheritors. Due to the rampant influences of spirits and ghosts in the Dharma Ending Age, he will be able to attract a huge following of ignorant and credulous people. But once the demon becomes weary and leaves his body, his power and charisma will then vanish, and he will find himself entangled in all kinds of legal troubles for misleading beings into the Unrelenting Hell. Having lost the ability to cultivate properly, he will certainly fall.
“Ananda! The above-mentioned ten states that may occur in Dhyana are all due to the interaction between the sense-perception skandha and the practitioner’s exhaustive mental exertion. For practitioners who are confused and without proper self-evaluation, they will fail to recognize them as delusion while encountering these circumstances. They will make the claim that they have attained sagehood and thus commit a great lie, which will cause them to fall into the Unrelenting Hell.
“You all must pass on the Tathagata’s teachings after my nirvana and transmit them to beings in the Dharma Ending Age, helping all beings awaken to the teachings’ true essence. Do not let the demons have their way. Protect the practitioners and support them until they realize the Supreme Way.”
阿难！彼善男子修三摩提，奢摩他中色阴尽者，见诸佛心，如明镜中显现其像。若有所得，而未能用，犹如魇人，手足宛然，见闻不惑，心触客邪而不能动。此则名为受阴区宇。若魇咎歇，其心离身，反观其面，去住自由，无复留碍 ，名受阴尽。是人则能超越见浊，观其所由，虚明妄想以为其本。
阿难！彼善男子，当在此中得大光耀，其心发明，内抑过分，忽于其处发无穷悲。如是乃至观见蚊虻犹如赤子，心生怜愍，不觉流泪。此名功用 ，抑摧过越，悟则无咎，非为圣证，觉了不迷，久自消歇。若作圣解，则有悲魔，入其心腑，见人则悲，啼泣无限。失于正受，当从沦坠。
阿难！又彼定中诸善男子，见色阴消，受阴明白，胜相现前，感激过分，忽于其中生无限勇，其心猛利，志齐诸佛，谓三僧祇一念能越。此名功用 ，陵率过越，悟则无咎，非为圣证，觉了不迷，久自消歇。若作圣解，则有狂魔，入其心腑，见人则夸，我慢无比，其心乃至上不见佛 ，下不见人。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，前无新证，归失故居，智力衰微，入中隳地，迥无所见，心中忽然生大枯渴，于一切时沉忆不散，将此以为勤精进相。此名修心无慧自失，悟则无咎，非为圣证。若作圣解，则有忆魔 ，入其心腑，旦夕撮心，悬在一处。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，慧力过定，失于猛利，以诸胜性，怀于心中，自心已疑是卢舍那，得少为足。此名用心亡失恒审，溺于知见，悟则无咎，非为圣证。若作圣解，则有下劣易知足魔 ，入其心腑，见人自言；我得无上第一义谛。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，所证未获，故心已亡，历览二际，自生艰险，于心忽然生无尽忧，如坐铁床，如饮毒药，心不欲活 ，常求于人，令害其命，早取解脱。此名修行失于方便，悟则无咎，非为圣证。若作圣解，则有一分常忧愁魔 ，入其心腑。手执刀剑自割其肉，欣其舍寿；或常忧愁，走入山林，不耐见人。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，处清净中，心安隐后，忽然自有无限喜生，心中欢悦不能自止。此名轻安 ，无慧自禁，悟则无咎，非为圣证。若作圣解，则有一分好喜乐魔，入其心腑，见人则笑，于衢路傍自歌自舞，自谓已得无碍解脱。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，自谓已足，忽有无端大我慢起，如是乃至慢与过慢，及慢过慢，或增上慢，或卑劣慢，一时俱发 ，心中尚轻十方如来，何况下位声闻缘觉。此名见胜无慧自救，悟则无咎，非为圣证。若作圣解，则有一分大我慢魔 ，入其心腑，不礼塔庙，摧毁经像。谓檀越言：此是金铜或是土木，经是树叶或是毡华，肉身真常，不自恭敬，却崇土木，实为颠倒。其深信者，从其毁碎，埋弃地中 。疑误众生入无间狱，失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，于精明中，圆悟精理，得大随顺，其心忽生无量轻安，己言成圣 ，得大自在。此名因慧获诸轻清，悟则无咎，非为圣证。若作圣解，则有一分好轻清魔，入其心腑，自谓满足，更不求进。此等多作无闻比丘，疑误众生堕阿鼻狱。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，于明悟中，得虚明性。其中忽然归向永灭，拨无因果，一向入空 ，空心现前，乃至心生长断灭解。【此名定心沉没，失于照应】，悟则无咎，非为圣证。若作圣解，则有空魔 ，入其心腑，乃谤持戒名为小乘，菩萨悟空有何持犯？其人常于信心檀越饮酒啖肉，广行淫秽。因魔力故，摄其前人不生疑谤。鬼心久入，或食屎尿与酒肉等，一种俱空。破佛律仪，误入人罪。失于正受，当从沦坠。
又彼定中诸善男子，见色阴消，受阴明白，味其虚明，深入心骨，其心忽有无限爱生，爱极发狂，便为贪欲。此名定境安顺入心，无慧自持，误入诸欲。悟则无咎，非为圣证。若作圣解，则有欲魔 ，入其心腑，一向说欲为菩提道，化诸白衣平等行欲。其行淫者，名持法子。鬼神力故，于末世中，摄其凡愚其数至百，如是乃至一百二百，或五六百，多满千万。魔心生厌，离其身体，威德既无，陷于王难 。疑误众生入无间狱。失于正受，当从沦坠。
阿难！如是十种禅那现境，皆是受阴用心交互，故现斯事。众生顽迷，不自忖量，逢此因缘，迷不自识，谓言登圣。大妄语成，堕无间狱。汝等亦当将如来语，于我灭后，传示末法 ，遍令众生开悟斯义，无令天魔得其方便，保持覆护，成无上道。
Buddha Mind 