修習止觀坐禪法要 1.138

1.138

一者、辨邪偽禪發相。行者若發如上諸禪時，隨因所發之法，或身搔動，或時身重如物鎮壓，或時身輕欲飛，或時如縛，或時逶迤垂熟，或時煎寒，或時壯熱，或見種種諸異境界，或時其心闇蔽，或時起諸惡覺，或時念外散亂諸雜善事，或時歡喜躁動，或時憂愁悲思，或時惡觸身毛驚竪，或時大樂昏醉；如是種種邪法，與禪俱發，名為邪偽。此之邪定，若人愛著，即與九十五種鬼神法相應，多好失心顛狂；或時諸鬼神等，知人念著其法，即加勢力，令發諸邪定邪智，辯才神通，惑動世人。凡愚見者，謂得道果，皆悉信伏，而其內心顛倒，專行鬼法，惑亂世間。是人命終，永不值佛，還墮鬼神道中。若坐時多行惡法，即墮地獄。行者修止觀時，若證如是等禪，有此諸邪偽相，當即却之。云何却之？若知虛誑，正心不受不著，即當謝滅。應用正觀破之，即當滅矣。

First, distinguishing the signs of the manifestation of deviant and false dhyāna. When the practitioner generates the various dhyānas as above, following the dharmas generated by conditions, the body may twitch and shake, or at times the body feels heavy as if weighed down by an object, or at times the body feels light as if wanting to fly, or at times as if bound, or at times limp and drooping into slumber, or at times scorching cold, or at times intensely hot, or one sees various strange and unusual realms, or at times the mind is dark and obstructed, or at times evil thoughts arise, or at times one is mindful of external, scattered, miscellaneous good deeds, or at times one is agitated with excitement, or at times sad, sorrowful, and grieving, or at times bad tactile sensations make the hairs on the body stand on end, or at times one is inebriated with great pleasure. When such various deviant dharmas manifest together with dhyāna, this is called deviant and false. If a person clings with attachment to this deviant concentration, it immediately accords with the ninety-five kinds of methods of ghosts and spirits, and one will often lose one's mind and become deranged; or at times the ghosts and spirits, knowing that the person is attached in thought to their dharmas, will add their power to make them produce various deviant concentrations, deviant wisdom, eloquence, and supernormal powers, confusing and stirring up worldly people. When ordinary and foolish people see this, they say that the person has attained the fruits of the path, and all believe and submit; yet that person's inner mind is inverted, exclusively practicing the methods of ghosts, deluding and confusing the world. When this person's life ends, they will never meet a Buddha, falling back into the destiny of ghosts and spirits. If during sitting one practiced mostly evil dharmas, one falls immediately into hell. When the practitioner cultivates calming and contemplation, if one realizes such dhyānas and there are these deviant and false signs, one should immediately repel them. How does one repel them? If one knows they are false and deceptive, maintaining a correct mind that neither accepts nor clings to them, they will then subside and be eliminated. One should use correct contemplation to shatter them, and they will then cease.