觀心論疏 1.29

1.29

偈云：「依事法用心，無慧發鬼定，顯異動物心，事發壞佛法，命終生鬼道，九十五眷屬，像法決疑明，三師破佛法。為是因緣故，須造觀心論。」此兩偈半明事法用心之失。還是上安般數息，又無理觀照明，故云事法。《大論》稱為「闇證」「無記」「有垢」，即四禪八定是也。然夫偷法必藉闇而行盜也，經云「譬如偷狗，夜入人舍」。今邪魔諂鬼欲偷殺行者法身慧命、盜出世之財，必入無慧之禪、五陰闇舍，故偈云「依事法用心，無慧發鬼定」。然魔禪鬼定亦得一七、二七，乃至無量時入定，乃復有種種神異，世人見之，誰言非聖者也？但邪魔之法，勢不得久，必當事發壞敗，令人起謗、不信佛法，故偈云「顯異動物心，事發壞佛法」。然自有魔鬼之禪，魔去禪亦失也；自有正禪，但魔鬼入中，魔去禪猶在也。然兩種邪鬼之禪雖異，生則被其所使，死則為其眷屬。邪魔雖多，不出九十五種，故偈云「命終生鬼趣，九十五眷屬」也。上來合三十偈所明得失，亦不出三師破佛法。

The verse states: “Relying on phenomenal dharmas to apply the mind, / without wisdom one produces ghostly absorption. / Manifesting bizarre wonders stirs people's minds; / when the matter is exposed, it destroys the Buddha-dharma. / At the end of life, one is born in the ghost realm / among the ninety-five kinds of retinues. / As the Xiangfa jueyi jing makes clear, / the three masters destroy the Buddha-dharma. / It is for this reason / that one must compose the Treatise on Contemplating the Mind.” These two and a half verses explain the faults of applying the mind to phenomenal dharmas. This again refers to the aforementioned counting of breaths in ānāpāna, where there is also no contemplative illumination of principle; thus it is called “phenomenal dharmas.” The Dazhidulun terms this “dark realization,” “unrecorded,” and “defiled,” which refers specifically to the four dhyānas and eight absorptions. Indeed, one who steals must rely on darkness to commit theft; a sūtra states: “Just like a thieving dog entering a person's house by night.” Now, perverse māras and flattery-ghosts, wishing to steal and kill the practitioner's dharmakāya and wisdom-life, and to rob supramundane wealth, inevitably enter wisdomless dhyāna and the dark house of the five skandhas. Hence the verse states: “Relying on phenomenal dharmas to apply the mind, / without wisdom one produces ghostly absorption.” Moreover, in demonic dhyāna and ghostly absorption, one can also enter absorption for one seven-day period, two seven-day periods, or even an immeasurable time, and furthermore possess various divine wonders; when worldly people see them, who would say they are not holy ones? But the methods of perverse māras cannot endure for long; the matter will inevitably be exposed and collapse, causing people to give rise to slander and disbelieve the Buddha-dharma. Hence the verse states: “Manifesting bizarre wonders stirs people's minds; / when the matter is exposed, it destroys the Buddha-dharma.” Now, there is demonic and ghostly dhyāna where, when the māra leaves, the dhyāna is also lost; and there is correct dhyāna into which demonic spirits enter, where, when the māra leaves, the dhyāna still remains. Yet although these two kinds of perverse and ghostly dhyāna differ, in life one is driven by them, and in death one becomes their retinue. Although perverse māras are numerous, they do not exceed ninety-five kinds; hence the verse states: “At the end of life, one is born in the ghost realm / among the ninety-five kinds of retinues.” What has been explained in the thirty verses above regarding gains and losses likewise does not go beyond the three masters destroying the Buddha-dharma.