首楞嚴義疏注經 9.144

9.144

大文第七、陳禪那現境者，此之境界是修行人由戒定慧漸修有力，內動煩惱、外動魔王，於觀行中五陰漸滅，從麁至細。滅一陰時，有十境界被境激發，或煩惱、或業種、或邪思、或天魔鬼神等，現諸異相，禪中而發。行人若無多聞智慧，不能覺察，即便取著，認非為是。先雖修正，返入邪倫，佛哀此等無問而說。然諸經論明坐禪次亦略說之，微細廣說無過此典。天台《止觀》或引《禪經》說魔境界，亦出少分耳。

As for the seventh major section, Setting Forth the Spheres Appearing in Dhyāna: these spheres arise because practitioners, through gradual cultivation of precepts, concentration, and wisdom, gain strength, inwardly stirring up defilements and outwardly stirring up the demon kings. Within the practice of contemplation, the five aggregates gradually cease from coarse to subtle. As each aggregate ceases, ten spheres are provoked by the object: either defilements, karmic seeds, deviant thoughts, or heavenly demons, ghosts, and spirits appear in various extraordinary manifestations arising in the midst of dhyāna. If the practitioner lacks extensive learning and wisdom, they cannot perceive them, and will immediately grasp and cling to them, mistaking the wrong for the right. Although they initially practiced correctly, they turn and enter deviant categories. Out of pity for them, the Buddha spoke this without being asked. Although various sūtras and treatises also briefly explain the stages of sitting in dhyāna, there is none that explains them with such subtlety and breadth as this scripture. When the Tiantai Zhiguan cites the Chan Jing to speak of demonic spheres, it also only touches on a small portion.