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其人不覺。是其魔著。自言謂得。無上涅槃。來彼求巧。善男子處。敷座說法。其形斯須。或作比丘。令彼人見。或為帝釋。或為婦女。或比丘尼。或寢暗室。身有光明。
「其人不覺是其魔著」：你看這個魔的境界多厲害啊！這個被魔附的人，自己也不覺得，也不知道有魔在幫助他，附到他身上了。
「自言謂得無上涅槃」：他自己怎麼樣說呢？他說自己已經得到涅槃這種的道理、這種的妙果了。【註一】「來彼求巧善男子處」：他來到想要求善巧的這個修道人的地方。「敷座說法」：敷座，就是設備好了一個座位。說法，來給這個求善巧的男子說法。
【註一】上人於一九八三年一月補述
昨天有人說，某某人念念佛就跳起來了，好像跳舞一樣，這都叫飛精附人。他自己不知道，還以為：噢！他這是入了三昧了。這麼樣天真活潑，蹦蹦跳跳的，像個兔子似的。
「其形斯須或作比丘」：斯須，就是很短的時間。他這個身形，在斯須間或者現一個比丘的相，「令彼人見」：令這個求善巧的人看見；「或為帝釋」：或者變一個天帝釋的身；「或為婦女」：或者變成婦女身；「或比丘尼」：或比丘尼的形相。那麼這個求善巧的人，一看他這麼樣變化，「喔！這大約是觀世音菩薩來了！」不知道這原來還是個魔。所以你見到什麼境界，不要跟著這個境界跑。「或寢暗室」：或者睡在一個黑的房子裏邊。「身有光明」：他的身就現出光明，這你若不明白佛法的人，一看就：「哦！這個人身上放光啊，這一定不是佛就是菩薩了！哦，或者是阿羅漢了！」殊誰不知，這是魔王來現的神通。魔王附的這個人，來故意誘惑你這修道人，令你生出來一種邪知邪見。
所以一般人不真正明白佛法，無論見到什麼，你也不要隨著它轉，不要跟著它跑去，不要被這個境界轉。要怎麼樣子呢？要見有若無。見到境界就和沒有見到境界一個樣，也不要生歡喜心，也不要生討厭的心。你見到魔，若生歡喜心，你這也是隨著魔境界轉了；你若生一種討厭的心，你這也是隨魔境界轉了。怎麼樣呢？就是保持你的中道，也不歡喜，也不討厭，見如不見，聞如不聞，也不要說：「喔！這是好的境界，我想再看一看。」不要有這個心，你如果有這種念頭，這就是錯了。【註二】
【註二】上人於一九八三年一月補述
魔很聰明的，他看這人有什麼貪心，魔就用什麼方法來誘惑你，所以我們修行人，也不用念什麼咒，也不必用什麼法，就老老實實的，不爭、不貪、不求、不自私、不自利，埋頭苦幹，好好修行，什麼魔也沒有辦法你。你一有了貪心，一有了僥倖心，想要佔便宜，找捷徑，就容易著魔的。因為這個魔的智慧很高，他看你這個修行人到什麼程度了，用什麼方法來可以引誘你，他就用什麼方法。至於他選什麼人，這個對象不是什麼問題，這個人只是給他做一個假招牌在那裏，他就利用這個人，用種種的法來誘惑你。我們修道的人，如果沒有自私自利的心，什麼魔也不怕的。
待續
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This person, unaware that
he is possessed by a demon, claims he has reached
unsurpassed Nirvana. When he comes to see that good person
who seeks cleverness and skill, he arranges a seat and
speaks the Dharma. In an instant, he may appear to be a
Bhikshu, enabling that person to see him as such, or he may
appear as Shakra, as a woman, or as a Bhikshuni; or his body
may emit light as he sleeps in a dark room.
You can see how formidable these demonic states are. This
person, unaware that he is possessed by a demon, has no idea
a demon is helping him. He claims that he has reached
unsurpassed Nirvana. He claims to have obtained the truth of
Nirvana, the wonderful fruition of Nirvana.
[January 1983]
Yesterday someone mentioned a certain person who recited
the Buddha’s name and then suddenly started jumping around,
as if dancing. He was possessed by a demonic spirit. He
didn’t know what was happening, and he thought, “Wow! I’ve
entered samadhi.” He was like a rambunctious kid; he hopped
about like a bunny.
When he comes to see that good person, the cultivator who
seeks cleverness and skill, he arranges a seat and speaks
the Dharma for that good person who seeks to be clever and
skillful.
In an instant, very briefly, he may appear to be a Bhikshu,
enabling that person who seeks clever skill to see him as
such. Or he may appear as Shakra—Lord God, as a woman, or as
a Bhikshuni. When the person seeking cleverness and skill
sees him going through such transformations, he thinks, “He
must be Guanyin Bodhisattva!” He has no idea that it is a
demon. That’s why you shouldn’t get carried away by any
state you see, no matter what it is.
Or his body may emit light as he sleeps in a dark room.
When people who do not understand the Buddhadharma see that,
they marvel, “Wow! His body emits light! If he isn’t a
Buddha, he must be at least a Bodhisattva or an Arhat!” They
do not realize that the person is possessed by a demon king
that is manifesting spiritual powers in order to delude the
cultivator.
Therefore, as ordinary people who do not truly understand
the Buddhadharma, we should not be turned by the things we
see, no matter what they are. Don’t become moved and run off
after those states. How should you treat them? Look upon
them as if they didn’t exist. Seeing those things should be
the same as not seeing them. Be neither elated nor
disgusted. If you become elated when you see a demon, then
you have been turned by the demon’s state. If you get
disgusted, then you have also been turned by the demon’s
state. How should you act? Just maintain the Middle Way,
neither liking nor disliking it. See as if you haven’t seen,
and hear as if you haven’t heard. You shouldn’t say, “That
was a fine state! I’d like to see that again!” If you have
that thought, you have made a mistake.
[January 1983]
Demons are very smart. They see what you’re greedy for and
use that to tempt you. Therefore, cultivators don’t need to
recite any particular mantra or practice any particular
dharma. Just be honest and true; don’t contend, don’t be
greedy, don’t seek, don’t be selfish, and don’t pursue
personal gain. If you put your shoulder to the grindstone
and cultivate diligently, no demon can bother you. But as
soon as you become greedy or you start scheming for
advantages and shortcuts, it’s easy for demons to possess
you. Demons are very wise; they can see what level of
cultivation you’ve reached and know what methods should be
used to lure you. As for choosing a person to possess,
that’s not a problem, because the person is only a false
front for them. They use the person, and they use various
methods to entice and delude you. If a cultivator is
unselfish and doesn’t think about benefiting himself, he
will not be afraid of any demon.
To be continued |
