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是人愚迷。惑為菩薩。綿愛其心。破佛律儀。潛行貪欲。
「是人愚迷」：這個人也是愚癡到極點了，「惑為菩薩」：疑惑著魔的這個人就是菩薩了。「綿愛其心」：綿也就是綿密，對著這個魔綿密地生出一種愛心來。「破佛律儀」：所以把佛的律儀也都破壞了，不守了。「潛行貪欲」：偷偷地就行這個淫欲。
口中好言。佛有大小。某佛先佛。某佛後佛。其中亦有。真佛假佛。男佛女佛。菩薩亦然。其人見故。洗滌本心。易入邪悟。
「口中好言」：這種魔，他的口裏頭歡喜說什麼呢？他有一種說法，他歡喜說，你光是學佛，你可知道佛是怎麼一回事？「佛有大小」：佛也有大的佛，也有小的佛；也有老的佛，也有少的佛；「某佛先佛」：又有先佛－－先前的佛，「某佛後佛」：又有後來成的佛；「其中亦有真佛假佛」：那麼在佛的裏邊，也有真佛，又有假佛，魔王說自己就是真佛，那個佛就是假佛，「男佛女佛」：又有男佛，又有女佛，所以他說男女交媾這種情形，就是造就佛呢，就是成佛的根本，就是菩提心，他就這麼樣講的。所以把人都迷住了，這一班人說：「喔！成佛原來這麼成的啊！」所以拼命就恣行淫欲了，豁出命都不要了，就行淫欲。
「菩薩亦然」：他說菩薩也有大菩薩、小菩薩；也有男菩薩，也有女菩薩。其實除非你沒有成佛，你若成佛，就都是男的，沒有女的了；你成菩薩也都是男的了，也沒有女的。觀音菩薩為化女人，所以他變現女人身。「其人見故」：這個人見他這麼樣說，於是乎也就相信了。說：「這對啊！這講得對！觀音菩薩，我看他都是女人身嘛！這是很現成的一個證明嘛！」其實他不明白佛法，觀音菩薩他也不是男人，也不是女人，他是隨類應機而化，化度眾生。
在這個地方，就很難分別清楚，什麼是菩薩化現的，什麼是魔化現的，不容易分。因為魔也有那種的神通，也可以變化，那麼你怎麼知道他是魔呢？你就在他有淫欲心、沒有淫欲心上分別；在他有貪心、沒有貪心上分別，就在這個地方分別。「洗滌本心，易入邪悟」：把他自己本來修行那個真正的正心洗了，改變了，就變成邪悟了。
此名魅鬼。年老成魔。惱亂是人。厭足心生。去彼人體。弟子與師。俱陷王難。
「此名魅鬼」：這個就是一種魘魅鬼，魑魅魍魎這種鬼。「年老成魔」：他也是經過時間久了，就變成一種魔。「惱亂是人」：來惱亂這個修定的人。「厭足心生」：時間久了，他生一種厭惡的心。「去彼人體」：就離開這個人的身體了。「弟子與師俱陷王難」：於是乎徒弟和師父，都被國家的法律管住了，把他們抓去圈到監獄裏。
汝當先覺。不入輪迴。迷惑不知。墮無間獄。
「汝當先覺，不入輪迴」：你應該先先地覺悟，首先你要覺悟，不入魔王這個輪迴。
（下接第12頁）
（上接第9頁）
「迷惑不知，墮無間獄」：如果你沒有智慧，你不明白、不知道，將來就會墮無間地獄的。又善男子。受陰虛妙。不遭邪慮。圓定發明。三摩地中。心愛根本。窮覽物化。性之終始。精爽其心。貪求辨析。
「又善男子，受陰虛妙，不遭邪慮，圓定發明，三摩地中」，「心愛根本」：他心裏生出來一種想要學這個物理學的心。心愛根本，就是想要學物理，所以就「窮覽物化」：他要研究物理這種的變化，「性之終始」：這個物理的開始和終點，是怎麼回事。「精爽其心」：他的心裏頭精益求精。爽，就是要明白。「貪求辨析」：貪求要辨別而分析這個物理。
爾時天魔。候得其便。飛精附人。口說經法。
「爾時天魔」：在這個時候，天魔一看，「哦！你生出這個貪心來，好東西！我現在就要叫我一個眷屬來收拾你囉！」於是乎，「候得其便」：得到這個機會了。「飛精附人」：又派他的眷屬，來附到人的身上。「口說經法」：說這經典，說這個魔王的法。【註廿二】
【註廿二】上人於一九八卅年一月補述
弟子：看所有想陰的境界，前面都有一段說：「受陰虛妙，不遭邪慮。」這個不遭邪慮，是指的什麼意思？是說他沒有邪知邪見？還是說他沒有不正當的念頭？這個修行人到這個地步的時候，他的修行到了什麼境界？
「受陰虛妙」：這個「虛」才能「妙」，「妙」才能「虛」。受陰有這個境界，覺得很自在的。「不遭邪慮」：這個遭是遭遇到。譬如你在這個受陰裏頭已經有功夫了，本來不會遭遇到，但是你還無緣無故就遭遇到邪慮。
這個邪慮就是外邊的賊，外面的邪魔鬼怪來了。本來不遭這些個東西，可是不遭這個東西，最後他生出一種或者愛，或者有所求，或者有所貪、有自私心、有自利心。有這個老毛病犯了，所以他就遭了。他如果沒有這個老毛病，繼續往前去，你若明白一切的境界來了，都不被它所搖動，這就不遭邪慮了；你一被它所轉動了，就遭了。
他本來說是不遭這個邪慮，怎麼又被轉動了呢？這豈不是矛盾嗎？不是！就因為你開開那個賊的門了，生出一種愛欲心！潛行貪欲，那個「潛」就是偷偷的，偷偷摸摸地去做這個不淨行，不守規矩，不守戒律。他說戒律有什麼關係啊，他就是自命已經開悟了。所以我告訴你們，我為什麼不敢不守規矩呢？可以說我沒有開悟，所以我不敢不守規矩。
待續 |
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The good
person is beguiled and fooled into thinking the other is a
Bodhisattva. His thoughts become entangled in love. He breaks
the Buddha’s moral precepts and covertly indulges his greedy
desires.
The good person is beguiled and fooled into thinking the
other is a Bodhisattva. The cultivator is extremely stupid and
thinks the possessed person is a Bodhisattva. His thoughts
become entangled in love. He falls in love with the demon. He
breaks the Buddha’s moral precepts, not abiding by them, and
covertly indulges his greedy desires. He has licentious
relations on the sly.
He is fond of
saying that there are greater Buddhas and lesser Buddhas,
earlier Buddhas and later Buddhas; that among them are true
Buddhas and false Buddhas, male Buddhas and female Buddhas;
and that the same is true of Bodhisattvas. When people witness
this, their initial resolve is washed away, and they easily
get carried away with their wrong understanding.
He is fond of saying that there are greater Buddhas and
lesser Buddhas. What does this demon like to say? It says,
“You people study the Buddhadharma, but do you know what
Buddhas are all about? There are great Buddhas and small
Buddhas, old Buddhas and young Buddhas.” He further elaborates
that there are earlier Buddhas and later Buddhas; that among
them are true Buddhas and false Buddhas. The demon king claims
that he is a true Buddha, while other Buddhas are false
Buddhas. He also says that there are male Buddhas and female
Buddhas. He insists, “Intercourse between men and women
creates Buddhas. It is the origin of Buddhas; it is the Bodhi
mind.” Of course this confuses people. They think, “Oh, so
that’s how one becomes a Buddha!” and then they indulge in
unrestrained debauchery. They would rather die than not engage
in lust.
And he says that the same is true of Bodhisattvas,
maintaining that there are great and small Bodhisattvas, and
male and female ones, too. Actually, anyone who becomes a
Buddha or a Bodhisattva is male. There are no female Buddhas
or Bodhisattvas. Guanyin Bodhisattva may manifest in the form
of a woman in order to teach and rescue women. When people
witness this and hear him saying such things, they think,
“He’s right. I always see Guanyin Bodhisattva depicted as a
female. That’s proof right there.” Such people do not
understand the Buddhadharma. Guanyin Bodhisattva is neither
male nor female. The Bodhisattva responds to each living being
and appears in an appropriate form to teach and transform that
being. It is very difficult to distinguish manifestations of
Bodhisattvas from manifestations of demons, because demons
also have spiritual powers and the ability to transform
themselves. How can you tell if someone is a demon? Observe to
see whether he has lust or greed. Their initial resolve is
washed away. They change their minds and forsake their
original resolve to cultivate, and they easily get carried
away with their wrong understanding.
This is a
mei-ghost that in its old age has become a demon. It disturbs
and confuses the good person. But when it tires of doing so,
it will leave the other person’s body. Then both the disciples
and the teacher will get in trouble with the law.
This is a mei-ghost, a ghost that falls into the category
of li, mei, and wang liang ghosts, that in its old age has
become a demon. It disturbs and confuses the good person who
is cultivating samadhi. But when it tires of doing so
eventually, it will leave the other person’s body. Then both
the disciples and the teacher will get in trouble with the
law. They will be arrested and imprisoned.
You should be
aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you
will fall into the Relentless Hells.
You should be aware of this in advance and not get caught
up in the cycle of transmigration. You should wake up at the
very start and avoid entering the demon king’s cycle of
rebirth. (Continued on page 12)
(Continued from page 9)
If you lack wisdom and are confused, and you do not
understand what is going on, you will fall into the Relentless
Hells.
Further, in the unhindered clarity and wonder that ensues
after the feeling skandha is gone, this good person is
untroubled by any deviant mental state and experiences
perfect, bright concentration. Within samadhi, his mind craves
to know the origins of things, so he exhaustively investigates
the nature of physical things and their changes from beginning
to end. He intensifies the keenness of his thoughts as he
greedily seeks to analyze things.
Further, in the unhindered clarity and wonder that ensues
after the feeling skandha is gone, this good person who is
cultivating samadhi is untroubled by any deviant mental state
and experiences perfect, bright concentration. Within samadhi,
his mind craves to know the origins of things. He decides that
he wants to study the principles of the physical world. So he
exhaustively investigates the nature of physical things and
their changes and transformations from beginning to end, to
find out what they are all about. He intensifies the keenness
of his thoughts, honing his mental concentration as he
greedily seeks to analyze, differentiate, and understand
things in the physical world.
At that time
a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him
as a mouthpiece to expound the Sutras and the Dharma.
At that time a demon from the heavens sees him and says,
“Aha! You’ve had a greedy thought. Great! Now I can send one
of my retinue to snare you.” And so it seizes the opportunity
it has been waiting for. Once again, the demon king sends one
of its followers and its spirit possesses another person and
uses him as a mouthpiece to expound the Sutras and speak the
Dharma of the demon king.
[January 1983]
Disciple: I’ve noticed that every state of the thinking
skandha begins with the phrase “in the unhindered clarity and
wonder that ensues after the feeling skandha is gone, [he is]
untroubled by any deviant mental state.” What does the phrase
“untroubled by any deviant mental state” mean? Does it mean
the person is without deviant knowledge and views? Or does it
mean that he does not have improper thoughts? When the
cultivator reaches this level, what is his state like?
Venerable Master: “In the unhindered clarity and wonder
that ensues after the feeling skandha is gone”: There has to
be unhindered clarity for it to be wonderful, and it must be
wonderful for there to be unhindered clarity. When he attains
this state in the feeling skandha, he feels very much at ease.
“[He is] untroubled by any deviant mental state”: That means
he doesn’t encounter any such state. If he has some skill in
the feeling skandha, he basically shouldn’t encounter any
deviant mental state. And yet, for no apparent reason, he does
encounter one. This deviant mental state is a thief from
outside—a deviant demon, ghost, or freak that comes from
outside. Originally, he shouldn’t have encountered such
beings, but in the end he had thoughts of love, seeking,
greed, selfishness, or self-benefit. Having reverted to these
old faults, he encountered those beings. If he didn’t have
these old faults, he would be able to continue making
progress.
If you understand all the states that come up without being
swayed by them, then you won’t be troubled by deviant mental
states. As soon as you’re turned by a state, however, it will
be able to trouble you. Basically, he isn’t supposed to be
troubled by deviant mental states, and yet he gets turned—is
this a contradiction? No, it’s because his thought of desire
has opened the door to thieves. He covertly indulges his
greedy desires. He sneaks around engaging in immoral conduct
and does not abide by the rules and precepts. He says, “What
do precepts matter?” and claims to be enlightened. I don’t
dare to transgress the rules, because I’m not enlightened.
To be
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