釋摩訶衍論 9.74

9.74

若此神呪誦一百遍，彼身光明斷絕不著，終不為惱。如本若說陀羅尼故。已說說陀羅尼門，次說說修行因門。修行因門雖有無量，而不出六種波羅蜜。是故彼像為修行者說六資糧，亂彼行者令入邪網。彼外道人當有何利，作如是說亂行者耶？彼修行者當時意樂，斷一切惡修一切善，圓滿因行無所闕失。彼外道人示現同心，令捨離正道趣向邪道故。如本若說布施、持戒、忍辱、精進、禪定、智慧故。已說說修行因門，次說說果滿德門。圓滿果門雖有無量，而不出寂靜涅盤界。是故彼像為修行者說涅盤德，亂彼行者令入邪網。彼外道人當有何利，作如是說亂行者耶？彼修行者修因意趣當證果故，是故外道出現行者所欲求之殊勝果德，彼行者心能令愛著趣向邪道。如本或說平等空、無相、無作、無願、無怨無親、無因無果、畢竟空寂是真涅盤故。已說出現言說亂識門，次說得三世智惑人門。如是三達智，各其相云何？所謂若過未之二達智各達自境，其最遠際八萬劫量，其最近際能善通達經一生事。如本或令人知宿命過去之事，亦知未來之事故。言現達智者，即是他心智，所謂而能達現在人種種心故。如本得他心智故。已說得三世智惑人門，次說不離世間縛纏門。謂外道人令使成就一億四萬六千種諸世論之辯，十萬八千種諸戲論之才，縛纏眾生止住世間不得出離故。如本辯才無礙，能令眾生貪著世間名利之事故。已說不離世間縛纏門，次說心性無常生亂門。所謂破壞堅固之信，而能令發無常之心，斷修行之足，絕趣入之路，引入邪網及無性故。如本又令使人數嗔數喜性無常准，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，若著世事種種牽纏故。已說心性無常生亂門，次說令得邪定非真門。謂外道人得二十一種邪三昧，亂修行者入邪網故。如本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故。已說令得邪定非真門，次說勸請行者離邪門。言勸請行者離邪門者，勸修智慧，諸善分別，除愚癡之病、遣邪論之謬故。如本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，則能遠離是諸業障故。已說勸請行者離邪門，次說簡擇真偽令了門。所謂隨順於世間中名偽三昧，若隨順於出世間中名真三昧，二種三昧應如是知。如本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，則起外道見故故。

If this divine mantra is recited one hundred times, the radiance of that body will be cut off and will not attach, and will never cause harassment. As the root text says: "or speaking dhāraṇīs." Having explained the approach of speaking dhāraṇīs, next is explained the approach of speaking the causes of cultivation. Although the approaches of the causes of cultivation are limitless, they do not go beyond the six pāramitās. Therefore, that form speaks the six provisions for the practitioner, confusing that practitioner and causing him to enter the false net. What benefit does that non-Buddhist have in speaking thus to confuse the practitioner? The practitioner at that time aspires to sever all evil and cultivate all good, fulfilling causal practices without deficiency. That non-Buddhist shows a shared intention in order to make him abandon the correct path and head toward false paths. As the root text says: "or speaking of giving, observing precepts, patience, diligence, meditation, and wisdom." Having explained the approach of speaking the causes of cultivation, next is explained the approach of speaking the virtues of the fulfilled fruit. Although the approaches of the fulfilled fruit are limitless, they do not go beyond the tranquil nirvāṇa realm. Therefore, that form speaks the virtues of nirvāṇa for the practitioner, confusing that practitioner and causing him to enter the false net. What benefit does that non-Buddhist have in speaking thus to confuse the practitioner? Since the practitioner's intention in cultivating causes is to realize the fruit, the non-Buddhist manifests the extraordinary virtues of the fruit desired by the practitioner, so that the practitioner's mind may develop attachment and head toward false paths. As the root text says: "or speaking of equal emptiness, signlessness, unmade, wishless, without enmity and without affection, without cause and without effect, that ultimate tranquility is true nirvāṇa." Having explained the approach of uttering speech to confuse consciousness, next is explained the approach of attaining knowledge of the three times to delude people. What are the respective characteristics of these three knowledges of penetration? The two penetrating knowledges of past and future each penetrate their own sphere; their farthest extent reaches eighty thousand kalpas, and their nearest extent can fully penetrate the events of one lifetime. As the root text says: "or causing people to know past events of previous lives, and also know future events." What is called the penetrating knowledge of the present is the knowledge of others' minds, namely being able to penetrate the various minds of present people. As the root text says: "attaining the knowledge of others' minds." Having explained the approach of attaining knowledge of the three times to delude people, next is explained the approach of not leaving the entanglements of the mundane world. It means that the non-Buddhist causes one to accomplish one hundred and forty-six thousand kinds of eloquence in mundane discourses, and one hundred and eight thousand kinds of talents in prapañca, entangling sentient beings to abide in the mundane world without being able to transcend it. As the root text says: "with unhindered eloquence, able to cause sentient beings to greedily cling to worldly fame and gain." Having explained the approach of not leaving the entanglements of the mundane world, next is explained the approach of the mental disposition being inconstant and generating confusion. It means destroying firm faith and causing an inconstant mind to arise, cutting off the feet of cultivation, severing the path of entry, and leading one into the false net and into lack of nature. As the root text says: "further, causing people to be frequently angry and frequently joyful with no constant standard in disposition, or to have much affection, much sleep, and much illness, with their minds lax, or suddenly arousing diligence and afterwards abandoning it, generating disbelief, much doubt, and much anxiety, or abandoning their original superior practice to cultivate miscellaneous deeds instead, clinging to worldly affairs and all kinds of entanglements." Having explained the approach of the mental disposition being inconstant and generating confusion, next is explained the approach of causing one to attain false samādhi that is not genuine. It means that the non-Buddhist attains twenty-one kinds of false samādhi, confusing practitioners into entering the false net. As the root text says: "also able to cause people to attain various samādhis that slightly resemble [the true], all being false samādhis attained by non-Buddhists, not genuine samādhi; or further causing people to abide in absorption for one day, two days, three days, up to seven days, obtaining naturally fragrant and delicious food and drink, with body and mind pleased and neither hungry nor thirsty, making people develop attachment; or also causing people to eat without measure, suddenly much and suddenly little, with their complexion altering." Having explained the approach of causing one to attain false samādhi that is not genuine, next is explained the approach of exhorting the practitioner to depart from falsehood. What is called the approach of exhorting the practitioner to depart from falsehood means exhorting the cultivation of wisdom, discerning all goods, removing the sickness of folly, and dispelling the errors of false discourses. As the root text says: "For this reason, the practitioner should constantly contemplate with wisdom, not letting this mind fall into the false net, and should diligently maintain right mindfulness without grasping or attaching; then one will be able to leave these karmic hindrances far behind." Having explained the approach of exhorting the practitioner to depart from falsehood, next is explained the approach of selecting between the true and the false to bring about understanding. What conforms to the mundane is called false samādhi; what conforms to the supramundane is called true samādhi. The two kinds of samādhi should be understood in this way. As the root text says: "One should know that all samādhis possessed by non-Buddhists do not depart from views, attachment, and the mind of conceit, greedily clinging to mundane fame, gain, and respect. As for tathatā-samādhi, it does not abide in the marks of views, nor does it abide in the marks of attainment, and even upon emerging from absorption there is no laxity or conceit; all afflictions gradually become slight and weak. If ordinary beings do not practice this samādhi Dharma, that they might enter the Tathāgata lineage is impossible. Because when cultivating mundane concentrations and samādhis, one mostly generates relish and attachment, relying on view of self and being bound to the three realms, in common with non-Buddhists. If one departs from the protection of good spiritual friends, one will give rise to non-Buddhist views."