[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 4.108 # 釋禪波羅蜜次第法門 4.108 釋禪波羅蜜次第法門 4.108 - **Language:** Classical Chinese ### [4.108](https://indike.org/pramana/in.bauddha.taisho.1916.4.108) 復次，亦未曾見有人坐中見魔作虎來剩食此人，骨肉狼藉，正是怖人，令心驚畏耳，都無實事，當知虛誑。如是知已，心不驚怖。復作是念：「設令是實，我今身命為道故死，何足可懼？今我此身，隨汝分別，心如金剛，不可迴轉。」如是或一月、二月，乃至經年不去，亦當端心，正念堅固，莫懷憂懼，當誦大乘方等諸治魔呪，默念誦之，存心三寶。若出禪定，亦當誦呪自防，懺悔慚悚，及誦波羅提木叉戒，邪不干正，久久自滅。事理除魔，其法眾多，非可備說，行者善須識之，方便除滅。故初心行人欲學坐時，必須親近善知識者，為有如此等難。是魔入人心時，能令行人證諸禪定、三昧、智慧、神通、陀羅尼，何況不能作此小小境界？若欲知之，諸大乘經及《九十六種道經》中，亦少分分別。今略說此，為令行者深知此意，則不妄受諸境。取要言之，若欲遣邪歸正，當觀諸法實相。是故《摩訶衍論》云：「除諸法實相，其餘一切皆是魔事。」故偈言： > Furthermore, one has never seen a case where someone sitting \[in meditation\] saw Māra appear as a tiger and come to devour them, leaving their bones and flesh in disarray; this is merely to terrify a person and cause their mind to be alarmed and fearful—there is no real substance to it at all, so one should know it is deceptive and empty. Knowing this, the mind is not alarmed or afraid. One further reflects: "Even if this were real, if my present body and life should die for the sake of the Way, what is there to fear? My present body may follow your discriminations, but my mind is like a vajra, unshakeable." If \[the apparition\] does not leave for a month, two months, or even over a year, one should also keep the mind upright, maintain firm right mindfulness, and harbor no sorrow or fear. One should recite the various Mahāyāna Vaipulya dhāraṇīs for dispelling Māra, silently reciting them while holding the Three Jewels in mind. When emerging from dhyāna absorption, one should also recite dhāraṇīs to protect oneself, repent with a sense of shame and trepidation, and recite the prātimokṣa precepts; what is perverse cannot violate what is upright, and after a long time it will naturally disappear. The methods for dispelling Māra, both in practice and in principle, are manifold and cannot all be explained in full; practitioners must recognize them well and eliminate them through expedient means. Therefore, when beginners wish to learn sitting \[meditation\], they must associate closely with good spiritual friends, precisely because of such difficulties as these. When this Māra enters a person's mind, he can cause the practitioner to realize various dhyānas, samādhis, wisdoms, supernormal knowledges, and dhāraṇīs—how much more so can he produce these minor realms? If one wishes to know of this, it is also analyzed to some extent in various Mahāyāna sūtras and the Sūtra on the Ninety-Six Ways. I explain this briefly here so that practitioners may deeply understand this meaning and thereby not falsely cling to these various realms. In summary: if one wishes to dispel the perverse and return to the upright, one must contemplate the true reality of all dharmas. Therefore, the Mahāyāna Treatise states: "Except for the true reality of all dharmas, everything else is the work of Māra." Thus a verse states: > — English (machine translation) (machine translation) - [Previous: 4.107](https://indike.org/pramana/in.bauddha.taisho.1916.4.107) - [Next: 4.109](https://indike.org/pramana/in.bauddha.taisho.1916.4.109) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1916.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.4.108) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.4.108](https://indike.org/pramana/in.bauddha.taisho.1916.4.108) · Pramāṇa