釋摩訶衍論 9.4

9.4

本曰：或有眾生無善根力，即為諸魔外道鬼神之所惑亂，若於坐中現形恐怖，或現端正男女等相。當念唯心，境界則滅，終不為惱。或現天像菩薩像，亦作如來像相好具足，若說陀羅尼，若說布施、持戒、忍辱、精進、禪定、智慧，或說平等空、無相、無願，無怨無親、無因無果畢竟空寂是真涅盤，或令人知宿命過去之事，亦知未來之事，得他心智、辯才無礙，能令眾生貪著世間名利之事。又令使人數瞋數喜性無常准，或多慈愛多睡多病，其心懈怠或卒起精進，後便休廢生於不信，多疑多慮。或捨本勝行更修雜業，若著世事種種牽纏，亦能使人得諸三昧。少分相似，皆是外道所得，非真三昧。或復令人若一日若二日若三日乃至七日，住於定中得自然香美飲食，身心適悅不飢不渴，使人愛著。或亦令人食無分齊，乍多乍少顏色變異。以是義故，行者常應智慧觀察，勿令此心墮於邪網。當勤正念，不取不著，則能遠離是諸業障。應知外道所有三昧，皆不離見愛我慢之心，貪著世間名利恭敬故。真如三昧者，不住見相不住得相，乃至出定亦無懈慢，所有煩惱漸漸微薄。若諸凡夫不習此三昧法，得入如來種性，無有是處。以修世間諸禪三昧，多起味著，依於我見，繫屬三界，與外道共。若離善知識所護，則起外道見故。

The root [text] says: 'There may be sentient beings who lack the power of good roots and are thus deluded and confused by various māras, non-Buddhists, and ghosts and spirits. In the midst of sitting [in meditation], they may manifest terrifying forms, or manifest the appearances of handsome men and beautiful women. One should be mindful that it is mind-only; the sense-objects will then disappear, and they will never cause afflictions. Or they may manifest images of devas or images of bodhisattvas, or even make the image of a Tathāgata fully endowed with marks and signs; or they may speak dhāraṇīs; or they may speak of giving, morality, patience, diligence, dhyāna-concentration, and wisdom; or they may speak of equal emptiness, signlessness, wishlessness, no enmity and no affection, no cause and no fruit, [saying that] ultimate emptiness and tranquility is true nirvāṇa. Or they may cause a person to know past events of past lives, or also know future events, obtain knowledge of others' minds, and have unimpeded eloquence, yet cause sentient beings to greedily cling to worldly matters of fame and profit. Furthermore, they may cause a person to frequently become angry and frequently become joyous, with no constant standard in their nature; or to have much affectionate love, much sleepiness, or much illness, with their minds becoming indolent; or to suddenly arouse diligence, only to abandon it later and produce lack of faith, with much doubt and much anxious deliberation. Or they may abandon their original superior practice to cultivate miscellaneous karma anew, or become attached to worldly affairs and various entanglements. They can also cause a person to obtain various samādhis, which have a slight degree of resemblance [to genuine ones], but these are all what is attained by non-Buddhists, not true samādhi. Or furthermore, they may cause a person to remain in meditative concentration for one day, two days, three days, or up to seven days, naturally obtaining fragrant and delicious food and drink, with body and mind relaxed and pleased, free from hunger and thirst, causing the person to become attached. Or they may also cause a person's eating to have no measure, suddenly copious and suddenly scarce, with their complexion changing. For this reason, the practitioner should always observe with wisdom and not let this mind fall into the net of heterodoxy. One should diligently maintain right mindfulness, neither grasping nor clinging, and then one will be able to leave these karmic obstructions far behind. One should know that all samādhis possessed by non-Buddhists do not depart from views, craving, and egotistical pride, because of greedy attachment to worldly fame, profit, and veneration. As for the tathatā-samādhi, it does not abide in the characteristics of views, nor does it abide in the characteristics of attainment; even upon emerging from concentration, there is no laxity or pride, and all afflictions gradually become tenuous. If ordinary persons do not cultivate this method of samādhi, for them to be able to enter the lineage of the Tathāgatas is impossible. Because when one cultivates worldly dhyāna-samādhis, one mostly produces attachment to their taste, relies on the view of self, is bound to the three realms, and is shared with non-Buddhists. If one is separated from the protection of good spiritual friends, one will give rise to non-Buddhist views.'