The Tenth of Ten Wrong Paths – Speculations on Existence After Death
“Further, when the good practitioner’s mind is firm, clear, and proper in the cultivation of Samadhi, no demon can disturb him. He may then thoroughly investigate the origin of all categories of living beings, and he may contemplate the source of its subtle, clear, and constant movement. But if he begins to speculate that there is existence after death, he could fall into one of the five speculations concerning Nirvana:
“He may regard the heavens of the Realm of Desire as where he can make the ultimate transformation, because he sees their extensive radiance and longs for it. Or he may speculate that the First Dhyana is where he can enter Nirvana, because in it he is able to maintain a carefree nature. Or he may speculate that the Second Dhyana is where he can enter Nirvana, because in it his mind is without suffering. Or he may speculate that the Third Dhyana is where he can enter Nirvana, because in it he experiences extreme bliss. Or he may speculate that the Fourth Dhyana is where he can enter Nirvana, because in it both suffering and bliss are transcended, and one is no longer bound to the cycle of transmigration.
“These heavens are all subject to outflows, yet in his confusion he mistakes them for unconditioned states. And because these five states are serene and tranquil, he mistakes them for supreme refuges of perfect purity. Cycling through these speculations,
he comes to the conclusion that those five states are where Ultimate Nirvana can be found.
“With such speculations on five possible places for Nirvana to manifest, he takes a wrong path and becomes confused about the nature of Bodhi. This is the tenth wrong path, constituted by the wrongheaded theories speculating that in the realm of the five skandhas, Nirvana could be found in five heavens.”
“Ananda! The above ten wildly mistaken interpretations of Dhyana are all due to the interaction between the mental formation skandha and the practitioner’s mental exertion. For practitioners who are confused and without proper self-evaluation, they will mistake the confusion for realization 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.
“After my Nirvana, you all must pass on the Tathagata’s teachings and transmit them to beings in the Dharma Ending Age, helping all beings to awaken to the teachings’ true essence, so that their own demonic views will not arise and lead them into grave offenses. Protect the Dharma and dispel wrong views. Inspire practitioners until they are awakened in both body and mind to the true teachings, lest they stray off the Supreme Path and stay content with only insignificant attainments. You must all become greatly enlightened leaders and pure guide-lights.”
又三摩中诸善男子，坚凝正心，魔不得便。穷生类本，观彼幽清常扰动元，于后后有生计度者，是人坠入五涅槃论。或以欲界 ，为正转依，观见圆明，生爱慕故。或以初禅，性无忧故；或以二禅，心无苦故；或以三禅，极悦随故；或以四禅，苦乐二亡，不受轮回 ，生灭性故。迷有漏天，作无为解；五处安隐，为胜净依；如是循环，五处究竟。由此计度，五现涅槃，堕落外道，惑菩提性。是则名为第十外道 ，立五阴中五现涅槃，心颠倒论。
阿难！如是十种禅那狂解，皆是行阴用心交互，故现斯悟。众生顽迷，不自忖量，逢此现前，以迷为解，自言登圣，大妄语成，堕无间狱。汝等必须将如来语，于我灭后传示末法，遍令众生觉了斯义，无令心魔自起深孽，保持覆护，消息邪见。教其身心开觉真义，于无上道，不遭枝歧。勿令心祈得少为足，作大觉王，清净标指。
Buddha Mind 