Summary of The Shurangama Sutra Volume 9

1. The text mainly describes the ten types of demonic states that a practitioner may encounter when entering Samadhi (meditation).
2. These states usually involve heavenly demons or other evil spirits possessing a person and using them to preach false teachings to mislead the practitioner.
3. Each demonic state is related to a specific desire or attachment of the practitioner, such as:
   • Desire for skillful means
   • Desire for roaming and experience
   • Desire for union/resonance
   • Desire for spiritual powers and induction
   • Desire for the origin and analysis
   • Desire for knowledge of past lives (destiny)
   • Desire for spiritual transformations
   • Desire for deep emptiness
   • Desire for immortality
4. These demonic states can cause the practitioner to have false understandings, such as mistakenly believing they have attained supreme Nirvana.
5. Demonic states often lead practitioners to break Buddhist precepts, especially regarding sexual conduct.
6. These states may manifest various supernatural phenomena, such as spiritual powers or prophecies, to confuse the practitioner.
7. The Buddha warns that these demonic states can lead practitioners to fall into the Uninterrupted Hell.
8. The Buddha instructs Ananda to be vigilant about these states and to spread these teachings in the future Dharma-ending Age to help beings recognize and avoid them.
9. The scripture emphasizes the importance of correct practice and maintaining right view, and not being misled by superficial spiritual powers or strange phenomena.
10. Finally, the Buddha stresses the importance of propagating these teachings to protect future practitioners from demonic interference, enabling them to attain the supreme fruit of the Way.

Full Text of The Shurangama Sutra Volume 9

Ananda, all people in the world who cultivate their minds, if they do not rely on Dhyana (meditation), they have no wisdom. They may only be able to control their bodies and not engage in sexual desires. Whether walking or sitting, they have no thoughts of it. Love and defilement do not arise, and they do not remain in the Desire Realm. Such people, in response to their thoughts, become companions of Brahma. This class is called the Brahma Multitude Heaven (Brahmaparisadya). Desires and habits having been removed, the mind of separation from desire manifests. They joyfully comply with all rules of discipline. Such people are then able to practice Brahma virtues. This class is called the Brahma Ministers Heaven (Brahmapurohita). Body and mind are wonderfully perfect, and their dignified manner assumes no deficiency. Being pure in the prohibitive precepts, they also add explicit understanding. Such people are then able to command the Brahma Multitudes as Great Brahma Kings. This class is called the Great Brahma Heaven (Mahabrahma).

Ananda, these three superior streams, all afflictions cannot oppress them. Although it is not the true cultivation of genuine Samadhi, within their pure minds, outflows do not move. This is called the First Dhyana.

Ananda, next are the Brahma Heavens. They govern the Brahma people and perfect the Brahma conduct. Their settled minds are unmoving, and in the stillness, light interacts produces. Such a class is named the Heaven of Little Light (Parittabha). Light and light interact, shining endlessly. It reflects the realms of the ten directions, making them all like crystal. Such a class is named the Heaven of Limitless Light (Apramanaabha). They inhale and hold the circular light to accomplish the substance of teaching. They generate and transform purity, using it endlessly. Such a class is named the Light Sound Heaven (Abhasvara).

Ananda, these three superior streams, all worries cannot oppress them. Although it is not the true cultivation of genuine Samadhi, within their pure minds, coarse outflows are already subdued. This is called the Second Dhyana.

Ananda, such heavenly beings, the circular light becomes sound, and the sound reveals the wonderful. It develops into refined conduct and penetrates the joy of extinction. Such a class is named the Heaven of Little Purity (Parittasubha). Pure emptiness manifests, inducing limitlessness. Body and mind are light and conditioned, achieving the joy of extinction. Such a class is named the Heaven of Limitless Purity (Apramanasubha). The world, body, and mind are all perfectly pure. Pure virtue is accomplished, and superior reliance manifests, returning to the joy of extinction. Such a class is named the Heaven of Pervasive Purity (Subhakrtsna).

Ananda, these three superior streams possess great compliance. Body and mind are peaceful and secure, obtaining limitless joy. Although they have not truly obtained genuine Samadhi, within their peaceful minds, joy is fully complete. This is called the Third Dhyana.

Ananda, next are the heavenly beings. Suffering does not oppress their bodies and minds, for the causes of suffering are already exhausted. But pleasure is not permanent, and eventually, it must decay. The two minds of suffering and pleasure are renounced simultaneously. The coarse and heavy phenomena are extinguished, and the nature of pure blessings is born. Such a class is named the Heaven of the Birth of Blessings (Punyaprasava). The mind of renunciation is perfectly fused, and superior understanding is pure. In the unhindered blessings, they obtain wonderful compliance that extends to the bounds of the future. Such a class is named the Heaven of Blessed Love (Punyaprasava).

Ananda, from these heavens, there are two diverging paths. If in the previous mind, there was limitless pure light, and blessing and virtue were perfect and bright, they cultivate and realize and dwell there. Such a class is named the Heaven of Broad Fruit (Brhatphala). If in the previous mind, they were doubly weary of both suffering and pleasure, and intensely analyzed the mind of renunciation, continuing without interruption, they completely exhaust the way of renunciation, and body and mind are both extinguished. Thinking and anxieties are gray and condensed for five hundred eons. Because these people take birth and extinction as their cause, they cannot invent the nature of non-production and non-extinction. For the first half of the eon they are extinguished, and for the latter half they are born. Such a class is named the Heaven of No Thought (Asamjnasattva).

Ananda, these four superior streams, all worlds, all states of suffering and pleasure cannot move them. Although it is not the unconditioned true ground of immovability, because they have a mind of attainment and their function is purely ripe, this is named the Fourth Dhyana.

Ananda, within this, there are also the Five Heavens of No Return (Suddhavasa). In the lower realms, the nine grades of habits are simultaneously extinguished totally. Suffering and pleasure are both gone, and they have no residence below. Therefore, in the common group of the mind of renunciation, they establish a secure dwelling.

Ananda, suffering and pleasure are both extinguished, and the fighting mind does not intersect. Such a class is named the Heaven of No Affliction (Avrha). The mechanism is solitary and active, and research and intersection have no ground. Such a class is named the Heaven of No Heat (Atapa). The wonderful vision of the worlds of the ten directions is perfectly clear, and there is no more dust or defilement, everything is sunken dirt. Such a class is named the Heaven of Good Vision (Sudarsa). Essence and vision manifest, molding and casting without hindrance. Such a class is named the Heaven of Good Manifestation (Sudarsana). Ultimately exhausting all subtleties, they exhaust the nature of form and enter the boundless. Such a class is named the Ultimate Form Heaven (Akanistha).

Ananda, regarding these Heavens of No Return, the Four Heavenly Kings of the four Dhyanas only have admiration and hearing of them but cannot know or see them. Just as in the world, the deep mountains and vast wildness where the holy Dao places are, are all maintained by Arhats, and coarse people of the world cannot see them.

Ananda, these eighteen heavens act in solitude and have no interaction, but they have not yet exhausted the burden of form. From here downwards is named the Form Realm (Rupa-dhatu).

Furthermore, Ananda, out from the Summit of Form (Akanistha), there are again two diverging paths. If in the mind of renunciation, they invent wisdom, and the light of wisdom is perfect and penetrating, they then exit the realm of dust, become Arhats, and enter the Bodhisattva Vehicle. Such a class is named the Great Arhats Who Turn their Minds. If in the mind of renunciation, renunciation and weariness are accomplished, they realize the body is an obstruction, and dissolve the obstruction into emptiness. Such a class is named the Station of Emptiness (Akasanantyayatana). Obstructions having been dissolved, there is no obstruction and no extinction. Within this, only the Alaya Consciousness remains. Totally within the Manas, half is minute and fine. Such a class is named the Station of Consciousness (Vijnananantyayatana). Emptiness and form both gone, the conscious mind is all extinguished. The ten directions are silent and still, far away with nowhere to go. Such a class is named the Station of Nothingness (Akincanyayatana). The nature of consciousness does not move, and with extinction, they exhaustively research it. Within the inexhaustible, they define the nature of extinction. As if existing but not existing, as if exhausted but not exhausted. Such a class is named the Station of Neither Thought Nor Non-Thought (Naivasamjnanasamjnayatana).

These who have exhausted emptiness but not the principle of emptiness, if they are sages who have exhausted the path from the Heavens of No Return, such a class is named the Dull Arhats Who Do Not Turn their Minds. If they are from the Heaven of No Thought or other externalist heavens and exhaust emptiness without returning, they are confused and leaking and have no hearing. They will then enter the turning wheel.

Ananda, regarding the various gods in these heavens, they are ordinary beings whose karmic retribution is answered. When the answer is exhausted, they enter the wheel again. Their heavenly kings are Bodhisattvas, who roam in Samadhi and gradually progress, directing themselves towards the road of cultivation of the sages.

Ananda. These Four Heavens of Emptiness, body and mind are completely extinguished. The nature of concentration manifests, and there is no karmic fruit of form. From here to the end is named the Formless Realm (Arupa-dhatu). These all do not understand the wonderful awakening of the bright mind. Accumulating false thinking, they generate the false existence of the Three Realms. Within this, mistakenly following the Seven Destinies, they sink and drown. Person (Pudgala) follows their own kind.

Furthermore, Ananda, within these Three Realms, there are also four kinds of Asuras. If in the ghost path, they use the power of protecting the Dharma to achieve spiritual powers and enter emptiness, this Asura is born from an egg and belongs to the destiny of ghosts. If in the heavens, their virtue is lowered and they fall, and their dwelling place is adjacent to the sun and moon, this Asura is born from a womb and belongs to the destiny of humans. There are Asura kings who hold the world, their power is penetrating and fearless. They can fight for power with the Brahma King, Lord Shakra and the Four Heavenly Kings. This Asura arises from transformation and belongs to the destiny of gods. Ananda, there is another portion of inferior Asuras. They are born in the center of the great ocean and sink into the water openings. In the morning they roam in the void, and in the evening they return to sleep in the water. This Asura arises from moisture and belongs to the destiny of animals.

Ananda, like this, hells, hungry ghosts, animals, humans, and immortals (shenxian), gods and asuras, if you research the Seven Destinies closely, they are all dark and sunken and possess conditioned thought. From false thought, they receive birth; from false thought, they follow karma. Within the wonderful, perfect, bright, uncreated original mind, they are all like flowers in the sky, originally non-existent. They are merely a falseness, and have no root or thread.

Ananda, these beings do not recognize their original mind and undergo this transmigration. Passing through numberless eons, they do not obtain true purity. This is all due to complying with killing, stealing, and lust. Conversely, if these three are not born, then killing, stealing, and lust do not arise. The name ‘ghost’ exists, the name ‘heaven’ does not exist. Having and not having mutually incline to arise the nature of cycle. If one obtains the wonderful arousal of Samadhi, then the wonderful is constantly still. Having and not having, the two ’nots’, the ’no two’ is also extinguished. Still there is no not killing, not stealing, not lust. How could there be following the deeds of killing, stealing, and lust?

Ananda, if the three karmas are not cut off, each has their own privacy. Because of each privacy, the privacies of the multitude share a portion. It is not that there is no fixed place; it generating falsely from oneself. Birth is false and has no cause; there is nothing to research. You urge cultivators who want to attain Bodhi to remove the Three Delusions. If the Three Delusions are not exhausted, even if they obtain spiritual powers, they are all worldly conditioned functions. If habits are not extinguished, they fall into the demonic path. Although they wish to remove falseness, they double their falsity. The Tathagata says they are pitiable. You create falseness yourself; it is not the fault of Bodhi. Saying this is named correct speech. If one says otherwise, it is the speech of the Demon King.

At that time, the Tathagata was about to leave the Dharma seat. He held the seven-jeweled table on the lion throne, turned his purple-golden mountain body, and leaned back again. He widely told the assembly and Ananda: You Sravakas and Pratyekabuddhas who still have learning, today you have turned your minds to pursue the Great Bodhi and the Unsurpassed Wonderful Awakening. I have now spoken the true method of cultivation. You still do not know the minute demonic affairs in the cultivation of Samatha and Vipassana. When demonic states manifest, if you cannot recognize them, and if the washing of the mind is not correct, you will fall into wrong views. Either by your own Skandha demons, or by heavenly demons, or possessed by ghosts and spirits, or encountering Li and Mei (mountain spirits). If the mind is not clear, you will take a thief for your son. Furthermore, you may obtain a little and consider it enough. Like the Unlearned Bhikshu of the Fourth Dhyana, who falsely said he realized sagehood. When his heavenly reward was finished and the signs of decay appeared, he slandered Arhats, and his body suffered future existence, falling into the Avici Hell. You should listen attentively, I will verify and distinguish them for you in detail.

Ananda stood up, and those in the assembly with learning, joyfully bowed and prostrated to listen to the compassionate instruction.

The Buddha told Ananda and the great assembly: You should know that in the outflowing world, the twelve categories of beings, the original awakening, wonderfully bright, perfect awakened mind substance, is not different and not separate from the Buddhas of the ten directions. Because of your false thinking, confusing the principle becomes a fault, and foolish love arises. Generation creates pervasive confusion, therefore there is empty nature. Transformation and confusion do not cease, so worlds are born. Thus, these lands of the ten directions, like motes of dust, are not non-outflowing. They are all established by confused, stubborn, false thinking. You should know that emptiness is born within your mind, just like a single cloud dots the clear sky. How much more so for all the worlds within emptiness? If one person among you finds the truth and returns to the source, this emptiness of the ten directions will all dissolve and perish. How could the lands within emptiness not quake and crack? You practice Dhyana and adorn Samadhi. The Bodhisattvas of the ten directions and all the non-outflowing Great Arhats, their essence of mind is penetrating and湛ran (perfectly still/clear) at that place. All demon kings and ghosts and spirits and ordinary gods, see their palaces collapsing and cracking without cause. The earth quakes and splits, and water and land fly up. None are not terrified. Ordinary people are obstructed and dark, and do not perceive the changes. They all possess five kinds of spiritual powers, only excluding the exhaustion of outflows. Attached to this dust and labor, how can they let you destroy their place? Therefore, ghosts and spirits and heavenly demons and Wang liang and sprites, at the time of your Samadhi, all come to annoy you. However, although those demons have great anger, within their dust and labor, and in your wonderful awakening, it is like wind blowing light, or a knife cutting water; there is absolutely no contact. You are like boiling waves, they are like solid ice. Warm energy gradually approaches, and it will not be long before they melt and perish. They rely on spiritual power in vain, but are merely guests. They accomplish destruction and confusion appearing to be caused by the host of the five skandhas in your mind. If the host becomes confused, the guest gets the advantage. At that place of Dhyana, if you are awakened and not confused, then their demonic affairs can do nothing to you. If the skandhas dissolve into brightness, those hordes of evil will all receive dark energy. Brightness can break darkness, and as they approach, they destroy themselves. How could they dare to stay and disturb your Dhyana concentration? If you do not clearly awaken and are confused by the skandhas, then you, Ananda, will become a son of the demon and become a demonic person. Like Matangi, who was especially inferior. Although she used a mantra on you to break the Buddha’s discipline, among the eighty thousand conducts, she only destroyed one precept. Because her heart was pure, she had not yet sunk and drowned. This destroys your entire precious awakening body. Like a minister’s house suddenly suffering confiscation, wandering and fallen, with no one to pity or save.

Ananda, you should know that when you sit in the Bodhimanda, and eliminate all thoughts. If thoughts are exhausted, then all separated thoughts are pure and bright. Movement and stillness do not move/change, remembering and forgetting are as one. When you dwell in this place and enter Samadhi, it is like a person with clear eyes in great darkness. The essence of the nature is wonderfully pure, but the mind has not yet emitted light. This is named the Region of the Form Skandha. If the eyes become bright and clear, and the ten directions are open wide, and there is no more darkness, this is named the Exhaustion of the Form Skandha. This person can then transcend the Turbidity of Kalpas. Observing its cause, firm false thinking is its root.

Ananda, at this point, if one intensely investigates the wonderful brightness, the four elements do not weave together. In a short moment, the body can pass through obstructions. This is named ‘Pure brightness overflowing the front realm’. This is essentially a function temporarily obtained. It is not supreme realization (sagehood). If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Ananda, furthermore, if one uses this mind to intensely investigate the wonderful brightness, the inside of the body becomes thoroughly clear. This person suddenly picks out roundworms and tapeworms from within their body. The body remains intact and uninjured. This is named ‘Pure brightness overflowing the physical body’. This is essentially intense practice temporarily obtained. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to intensely investigate inside and outside, then the soul, will, spirit, excluding the physical body held, all enter into interaction. As if they are guest and host. Suddenly, one hears the sound of preaching Dharma in the air. Or hears the secret meanings being expounded in the ten directions simultaneously. This is named ‘The refined soul mutually separating and uniting’. It is the accomplishment of good seeds temporarily obtained. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to be clear, exposed, bright, and thorough, inner light is invented. The ten directions universally become the color of Jambunada gold. All kinds of beings transform into Tathagatas. At that time, one suddenly sees Vairocana Buddha seated on a platform of heavenly light, surrounded by a thousand Buddhas, and a hundred million lands. And lotus flowers appear simultaneously. This is named ’ The mind and soul dyed by spiritual awakening’. The light of the mind investigates and brightens, illuminating all worlds. Temporarily obtained, it is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to intensely investigate the wonderful brightness, observing without stopping. Suppressing, subduing, stopping, and transcending. At that time, suddenly the empty space of the ten directions takes on the colors of the seven jewels or a hundred jewels. Simultaneously pervading without hindering one another. Blue, yellow, red, and white each clearly manifest. This is named ’ The power of suppression and subduing exceeding the measure’. Temporarily obtained, it is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to research with clear penetration, and the pure light is not disordered. Suddenly, at night in a dark room, one sees various objects just as if it were daytime. And the objects in the dark room are not removed or extinguished. This is named ‘The mind becoming fine and dense, clearing its vision, seeing what is hidden and dark’. Temporarily obtained, it is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to perfectly enter emptiness and fusion. The four limbs suddenly become like grass and wood. Fire burning and knife chopping are not felt. Even fire cannot burn it. Even if the flesh is cut, it is like carving wood. This is named ‘Dust merging and pushing out the four elements, the nature entirely enters purity’. Temporarily obtained, it is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to accomplish purity. The skill of the pure mind reaching its peak, suddenly one sees the great earth. The mountains and rivers of the ten directions all become Buddha lands. Fully complete with the seven jewels, and light shines everywhere. One also sees countless Buddhas (Tathagatas) as many as the sands of the Ganges. Pervading the realms of space, with magnificent towers and palaces. Looking down one sees hells, looking up one views heavenly palaces, without hindrance. This is named ‘Joy and loathing congealing in thought, deepening day by day, thought for a long time transforming into accomplishment’. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to research deeply and far. Suddenly in the middle of the night, one sees far away. Market places, streets, and alleys, relatives and family members, or hears their speech. This is named ‘Urging the mind to exactness and pressing it to the extreme, it flies out, hence seeing across partition’. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Furthermore, if one uses this mind to research to the extreme of essence. One sees Good Knowledge Advisors (Good Friends) whose bodies change and move. In a short moment, for no reason, they undergo various changes and modifications. This is named ‘The improper mind containing and receiving Li and Mei (sprites)’. Or encountering heavenly demons entering one’s heart and belly. For no reason speaking Dharma and penetrating wonderful principles. It is not supreme realization. If one does not regard it as a sage’s heart, the demonic affair will subside. If one interprets it as sagehood, one will be prone to hordes of evils.

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Form Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. Before attaining sagehood, they say they have attained it, a great lie is accomplished, and they fall into the Uninterrupted Hell. You should rely on the Tathagata’s words after my extinction. In the Dharma-ending Age, proclaim and display this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

Ananda, those good men. In the cultivation of Samadhi and Samatha. Those for whom the Form Skandha is exhausted see the minds of all Buddhas. Like looking in a clear mirror, viewing their images. If one has attained something but cannot use it. It is like a person oppressed by a nightmare (succubus), hands and feet are intact, seeing and hearing are not confused. But the mind touches guest evils and cannot move. This is named the Region of the Feeling Skandha. If the nightmare/fault ceases, the mind leaves the body. Looking back at one’s face, one comes and goes freely. There is no more staying hindrance, this is named the Exhaustion of the Feeling Skandha. This person can then transcend the Turbidity of Views. Observing its cause, empty bright false thinking is its root.

Ananda, that good man. When in this state, obtains great brilliance. His mind invents, but inner suppression is excessive. Suddenly at that place, boundless sorrow arises. Even regarding looking at mosquitoes and gnats as if they were newborn babies. The mind gives rise to pity and unconsciously sheds tears. This is named ‘Function of suppression and destruction going over and exceeding’. If one awakens, there is no fault, it is not supreme realization. Being aware and not confused, in time it will subside by itself. If one interprets it as sagehood, then a Sorrow Demon enters his heart.Seeing people, he grieves and weeps limitlessly. Losing correct reception, he will fall.

Ananda, furthermore, in that concentration (Samadhi), good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Surpassing signs appear, and gratitude is excessive. Suddenly within it, limitless courage arises. The mind is fierce and sharp, ambitiously equal to all Buddhas. Saying that the three great Asankhya kalpas can be transcended in a single thought. This is named ‘Function of rising above and leading going over and exceeding’. If one awakens, there is no fault, it is not supreme realization. Being aware and not confused, in time it will subside by itself. If one interprets it as sagehood, then a Crazy Demon (Madness Demon) enters his heart. Seeing people, he boasts that he is incomparable. His mind even goes so far as to not see the Buddha above, nor people below. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Before there is no new realization, and looking back, the old abode is lost. Intelligence and power decay and become minimal, entering into the middle, falling to the ground, with nothing to see. In the mind suddenly arises great dryness and thirst. At all times, sunken in memory that does not disperse. Thinking this is the sign of diligent vigor. This is named ‘Cultivating the mind without wisdom, losing oneself’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Memory Demon enters his heart. Day and night holding the mind suspended in one place. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. The power of wisdom exceeds concentration, losing fierceness/sharpness. Cherishing various superior natures within the mind. Regarding one’s own mind, one already suspects it is Locana Buddha. Obtaining a little and considering it sufficient. This is named ‘Using the mind, losing constant examination, drowning in knowledge and views’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then an Inferior, Easily Satisfied Demon enters his heart. Seeing people, he says to himself ‘I have attained the Unsurpassed Number One Truth’. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. New realization is not yet obtained, so the mind is gone (vacant?). Passing through the two boundaries (past and future?), naturally producing difficulty and danger. In the mind suddenly arises endless worry. Like sitting on an iron bed, like drinking poison. The mind does not want to live, constantly asking people to take his life, to attain liberation early. This is named ‘Cultivation losing expedient means’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Constant Worry Demon (Sorrow Demon) enters his heart. Holding a knife or sword, he cuts his own flesh. Rejoicing in giving up his life, or constantly worried. Running into the mountains and forests, unable to bear seeing people. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Dwelling in purity, the mind is peaceful and secure. Suddenly, limitless joy arises from within. The mind is delighting and cannot stop itself. This is named ‘Lightness and ease, without wisdom to restrain it’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Good Joy Demon enters his heart. Seeing people, he laughs. Besides the road, he sings and dances. Saying he has already attained unhindered liberation. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Saying he is already sufficient. Suddenly, without cause, great arrogance arises. Like this, even arrogance and over-arrogance. And arrogance over arrogance, or increasing arrogance (Uttara-mana). Or inferiority arrogance (Una-mana), all arise at once. Within his mind he slights the Tathagatas of the ten directions. How much more the lower positions of Sravakas and Pratyekabuddhas. This is named ‘Seeing superiority without wisdom to save oneself’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Great Arrogance Demon enters his heart. Not bowing to stupas or temples, destroying sutras and images. Saying to the Danapatin (Donor): ‘This is gold, copper, or earth and wood. Sutras are leaves or cloth and flowers. The flesh body is true and constant, but you do not respect it, yet you worship earth and wood, it is truly upside down.’ Those who deeply believe him follow him to destroy and smash and bury them in the ground. Misleading beings to enter the Uninterrupted Hell. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. In the refined brightness, perfectly realizing the essence of principles, obtaining great compliance. His mind suddenly generates immeasurable lightness and ease. Saying he has become a sage and obtained great freedom. This is named ‘Because of wisdom obtaining lightness and clarity’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Good Light and Clear Demon enters his heart. Saying he is satisfied and seeks no further progress. These are mostly Unlearned Bhikshus. Doubting and slandering, in the next life falling into the Avici Hell. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Within the bright awakening, obtaining empty bright nature. Suddenly returning toward eternal extinction. Denying cause and effect, completely entering into emptiness. The empty mind manifests. Even giving rise to the understanding of long/eternal annihilation. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then an Emptiness Demon enters his heart. Slandering holding precepts as being the Small Vehicle. ‘The Bodhisattva awakens to emptiness, what holding or violating is there?’ This person constantly, in front of faithful Danapati, drinks wine and eats meat, and widely engages in sexual filth. Because of demonic power, he gathers those people so they do not generate doubt or slander. The ghost mind enters for a long time, or he eats feces and urine. And with wine and meat, seeing them all as one and empty. Breaking the Buddha’s rules of discipline, misleading people into sin. Losing correct reception, he will fall.

Furthermore, in that concentration, good men. Seeing the Form Skandha exhausted and the Feeling Skandha clear. Savoring the empty brightness, deeply entering the heart and bones. His mind suddenly has infinite love arise. Love becomes extreme and turns into madness, becoming greed and desire. This is named ‘The state of concentration complying and entering the mind, without wisdom to hold oneself, mistaken entering various desires’. If one awakens, there is no fault, it is not supreme realization. If one interprets it as sagehood, then a Desire Demon enters his heart. Solely saying desire is the Bodhi Way. Transforming lay people to equally practice desire. Those who practice lust are named ‘Children Holding the Dharma’. Because of spiritual and ghostly power, in the Dharma-ending Age, he gathers ordinary and foolish people, their number reaching a hundred. Like this, even one hundred, two hundred. Or five, six hundred, or as many as ten million. The demon mind becomes weary and leaves his body. Virtue being gone, he falls into trouble with the law. Doubting and misleading beings to enter the Uninterrupted Hell. Losing correct reception, he will fall.

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Feeling Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. Before attaining sagehood, they say they have attained it, a great lie is accomplished, and they fall into the Uninterrupted Hell. You should rely on the Tathagata’s words after my extinction. In the Dharma-ending Age, proclaim and display this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

Ananda, that good man. In the cultivation of Samadhi, the Feeling Skandha is exhausted. Although outflows are not yet exhausted, the mind leaves the form (body). Like a bird exiting a cage. He can now accomplish. From this ordinary body, he passes through the sixty sages positions of the Bodhisattva. Obtaining the ‘Mind-born body’, he goes anywhere without hindrance. It is like a person speaking in deep sleep. Although this person does not know anything else, his words have sound, rhyme and order. Causing those who act not asleep to understand his words. This is named the Region of the Thinking Skandha. If moving thoughts are exhausted, floating thoughts are removed. In the awakened bright mind, it is like removing dirt and grime. One sees distinct birth and death, head to tail perfectly illuminated (complete view), this is named the Exhaustion of the Thinking Skandha. This person can then transcend the Turbidity of Afflictions. Observing its cause, melting and penetrating false thinking is its root.

Ananda, that good man. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves perfect brightness, sharpening his intense thought, greedily seeking for cleverness and skill. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks cleverness, spreads his seat and speaks the Dharma. His form briefly changes, sometimes becoming a Bhikshu, causing the person to see him; or becoming Indra, or a woman, or a Bhikshuni. Or sleeping in a dark room, his body emits light. That person, in his confusion, mistakes him for a Bodhisattva. Believing his teachings, his mind is swayed. He breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to speak of disasters and auspicious omens and changes. Or says the Tathagata has appeared in a certain place. Or speaks of the fire at the end of the kalpa, or of wars. Terrifying people, causing their family wealth to be dissipated without cause. This is named a ‘Strange Ghost’ that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves roaming and wandering, letting his thoughts fly, greedily seeking experience.

At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person also does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks roaming, spreads his seat and speaks the Dharma. His own form does not change. But the listener suddenly sees himself sitting on a jeweled lotus flower, his whole body transformed into a cluster of purple-golden light. All the listeners, each one of them, sees this unprecedented thing. That person, in his confusion, mistakes him for a Bodhisattva. His mind becomes lustful and loose, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that Buddhas have appeared in the world. That a certain person in a certain place is the transformation body of a certain Buddha coming here. Or that a certain person is a certain Bodhisattva coming to transform the human world. Because the person sees this, a thirst arises in his mind. Wrong views secretly flourish, and the Wisdom of Modes is destroyed. This is named a ‘Drought/Monster Ghost’ (Mei) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves continuous union/resonance, clarifying his intense thought, greedily seeking for matching/union. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person truly does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks union, spreads his seat and speaks the Dharma. His form and the listeners do not change externally. But he causes the listeners, before hearing the Dharma, to have their minds open and awaken. Moment by moment shifting and changing. Or obtaining knowledge of past lives (Purvanivasanusmrti), or knowledge of others’ minds (Paracitta-jnana). Or seeing hells, or knowing all the good and evil things in the human world. Or speaking verses (Gathas), or reciting Sutras spontaneously. Each person is delighted, having obtained something unprecedented. That person, in his confusion, mistakes him for a Bodhisattva. With his mind full of love and attachment, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that Buddhas have sizes (great and small). That a certain Buddha was a Previous Buddha, a certain Buddha is a Later Buddha. Among them there are True Buddhas and False Buddhas. Male Buddhas and Female Buddhas. Bodhisattvas are the same. Because the person sees this, his original mind is washed away, and he easily enters into wrong understandings. This is named a ‘Charm/Monster Ghost’ (Mei) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves the root, exhausting the viewing of the beginning and end of the transformation of things. Refining his mind, greedily seeking analysis/discrimination. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person initially does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks the origin, spreads his seat and speaks the Dharma. His body has an awe-inspiring spirit that subdues the seeker. Causing those sitting below, although they have not heard the Dharma, naturally to have their minds subdued. These people say that the Buddha’s Nirvana, Bodhi and Dharma Body are present right now in my physical body. Father giving birth to son, son giving birth to grandson, generation after generation following one another, this is the Dharma Body dwelling permanently without end. They point to the present as the Buddha Land. Saying there is no other Pure Dwelling or Golden Form. That person believes and accepts it, forgetting his previous mind. Body and life take refuge, obtaining something unprecedented. These foolish people mistake him for a Bodhisattva. Investigating his mind, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that eyes, ears, nose, and tongue are all the Pure Land. That the male and female organs are the true place of Bodhi and Nirvana. Those ignorant people believe these filthy words. This is named a ‘Poisonous Nightmare/Ghost’ (Gu) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves mysterious responses and universal flow/circulation, intensely researching, greedily seeking mysterious induction. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person originally does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks response, spreads his seat and speaks the Dharma. He can cause the listeners to temporarily see his body as if it were a hundred or a thousand years old. Their minds give rise to love and defilement, and they cannot bear to leave. They serve him personally as slaves/servants, providing the four requisites without feeling tired. He causes the people sitting below to each know that he is their former teacher and original Good Knowledge Advisor. A special love for the Dharma arises, sticking like glue and lacquer, obtaining something unprecedented. That person, in his confusion, mistakes him for a Bodhisattva. Being close to his mind, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say ‘In a previous life, in a certain birth, I saved a certain person. At that time he was my wife, concubine, or brother. Now I come to save you again. You will follow me to return to a certain world to make offerings to a certain Buddha.’ Or says ‘There is another Great Light Heaven where a Buddha dwells. It is the resting place of all Tathagatas.’ Those ignorant people believe these lies and lose their original mind. This is named a ‘Plague Ghost’ (Li) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves entering deeply, controlling oneself with hardship. Enjoying living in hidden and quiet places, greedily seeking stillness. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person originally does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks the hidden/shade, spreads his seat and speaks the Dharma. Causing the listeners each to know their original karma. Or in that place, he says to one person: ‘You have not died yet but have already become an animal.’ He orders one person to step on his tail from behind. The person suddenly feels he cannot get up. Thereupon the whole assembly is sincerely convinced and subdued. If someone has a thought arise, he already knows its beginning. Outside of Buddha’s rules of discipline, he doubles the ascetic bitterness. Slandering Bhikshus, scolding the disciples, exposing people’s private affairs without avoiding ridicule or suspicion. He likes to predict future misfortunes and blessings, and when the time comes, it is accurate to the hair. This is named a ‘Great Power Ghost’ that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves knowledge and views, diligently and bitterly researching and seeking, greedily seeking (knowledge of) destiny. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person is especially unaware he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks knowledge, spreads his seat and speaks the Dharma. This person for no reason obtains a great precious pearl at the place where Dharma is spoken. That demon sometimes transforms into an animal, holding the pearl and various treasures, bamboo tablets, tallies, and documents, and other strange things in its mouth. First giving them to that person, then possessing his body. Or inducing the listeners to hide things underground, and a bright moon pearl shines on that place. All these listeners obtain something unprecedented. Many eat medicinal herbs and do not eat good meals. Or sometimes eat only one sesame seed or one grain of wheat a day. But their bodies are fat and full because of the demon power sustaining them. He slanders Bhikshus, scolds the disciples, without avoiding ridicule or suspicion. He likes to speak of treasures in other directions, or places where sages of the ten directions are hiding. Those who follow him often see strange people. This is named a ‘Mountain, Forest, Earth, City God, River, or Mountain Spirit Ghost’ that in its old age has become a demon. Or declaring/advocating lust, breaking Buddha’s precepts. Secretly engaging in the five desires with those who serve him. Or being vigorously diligent (Virya), purely eating grass and wood. acting without determination, disturbing that person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves spiritual powers and various transformations. Researching the origin of transformation, greedily grasping for spiritual power. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person truly does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks power, spreads his seat and speaks the Dharma. This person may hold fire in his hand, or pinch the light with his fingers, and distribute it onto the heads of the four assemblies of listeners. The fire on the heads of these listeners is several feet high, but has no heat and does not burn. Or walking on water as if on flat ground. Or sitting motionless in the air. Or entering into a bottle or staying in a sack. Passing through windows and penetrating walls without hindrance. Only regarding weapons is he not at ease. He calls himself a Buddha, wearing white clothes (lay clothes). Receiving prostrations from Bhikshus. Slandering Dhyana and Vinaya (Rules). Scolding the disciples, exposing people’s private affairs without avoiding ridicule or suspicion. He constantly speaks of spiritual powers and ease. Or causes people to see Buddha lands beside them. It is ghostly power confusing people, not real. Praising engaging in lust, not destroying coarse conduct. Using various obscenities as transmitting the Dharma. This is named ‘Heaven and Earth Great Power Mountain Essence, Sea Essence, Wind Essence, River Essence, Earth Essence, all grasses and trees that have accumulated essence/spirit over eons’. Or Dragon Sprites, or Immortals (Xian) who have died and revived as Sprites. Or Immortals whose term is ended and should die, but whose form does not change, being possessed by other monsters. In their old age they become demons, disturbing this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves entering extinction, researching the nature of transformation, greedily seeking deep emptiness. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person ultimately does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks emptiness, spreads his seat and speaks the Dharma. In the midst of the great assembly, his form suddenly becomes empty/invisible. The assembly sees nothing. Then he returns from empty space, suddenly appearing. Existing and disappearing freely. Or making his body transparent like crystal (Vaidurya). Or lowering his hands and feet to emit the fragrance of sandalwood. Or his feces and urine are like thick rock honey. Slandering and destroying precepts, looking down on those who have left home. Constantly saying there is no cause and no effect. Once dead, one is forever extinguished, with no future body. And that all ordinary people and sages, although they attain emptiness and stillness, secretly engage in greedy desires. Those who accept his desires also obtain the empty mind, and deny cause and effect. This is named ‘Essence/Qi of Solar and Lunar Eclipses, Gold, Jade, Fungus (Lingzhi), Herbs, Qilin, Phoenix, Tortoise, and Crane’. Having lived for thousands or ten thousands of years without dying, they become spirits and are born in this land. In their old age they become demons, disturbing this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Feeling Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves long life, diligently and painstakingly researching the subtle. Greedily seeking eternal years, abandoning ‘allocated birth and death’ (share-section birth and death). Suddenly hoping for ’transformation birth and death’, and fine/subtle marks to dwell permanently. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person eventually does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks life, spreads his seat and speaks the Dharma. He likes to say he can go and return to other directions without obstruction. Or go ten thousand li and return in an instant. Bringing back objects from that place. Or in one place, in one house, within a few steps, he causes a person to go from the East to the West wall, but the person walks fast for years and cannot reach it. Therefore the mind believes, and suspects a Buddha is present. He constantly says: ‘Beings of the ten directions are all my children. I gave birth to all Buddhas. I produced the world. I am the Original Buddha. Birth is natural, not due to cultivation.’ This is named a ‘Living in the World Free Heavenly Demon’ sending his retardue/family. Like Chamunda and the Four Heavenly Kings’ Pisaca child. Those who have not generated the resolve (Bodhicitta) benefit from his empty brightness, eating his essence/qi. Or without a teacher, the cultivator personally sees it. Calling himself Vajra-holder granting you long life. Manifesting a beautiful woman’s body, vigorously engaging in greedy desires. Before a year has passed, liver and brain are exhausted/dry. Speaking to himself alone, listening like a goblin/sprite. Surrounded by people who do not understand, he mostly falls into trouble with the king/law. Before meeting punishment, he already dies of dryness. Disturbing that person until death. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, you should know that these ten kinds of demons, in the Dharma-ending Age, will leave home to cultivate the Way within my Dharma. Or possessing human bodies, or manifesting forms themselves. All say they have accomplished Right and Universal Knowledge (Samyak-Sambodhi). Praising lust and desire, breaking the Buddha’s rules of discipline. The former evil demon teachers transmit to demon disciples, transmitting lust and lust. Like this, evil spirits confuse their hearts and bellies. Recently for nine lives, or more than a hundred generations. Causing true cultivators to all become the retinue of demons. After their lives end, they will definitely become citizens of the demons. Losing Right and Universal Knowledge, falling into the Uninterrupted Hell. You need not seek Nirvana (extinction) first now. Even if you attain the position of No Learning (Arhat), keep your vow to enter that Dharma-ending Age. Arise great compassion to save and cross over beings with correct minds and deep faith. Causing them not to be possessed by demons, and obtain correct knowledge and views. I now cross you over, you have already exited birth and death. You following the Buddha’s words is named repaying the Buddha’s kindness.

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Thinking Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. Before attaining sagehood, they say they have attained it, a great lie is accomplished, and they fall into the Uninterrupted Hell. You must pass on the Tathagata’s words. After my extinction, transmit and display them in the Dharma-ending Age. Universally causing beings to awaken to this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

Vernacular Translation of The Shurangama Sutra Volume 9

Ananda, all people in the world who cultivate their minds. If they do not rely on meditation (Dhyana), they do not have true wisdom. They can only control their bodies and not engage in sexual desires. Whether walking or sitting, they have no thoughts of it. Love and defilement do not arise, and they do not remain in the Desire Realm. Such people, in response to their thoughts, become companions of Brahma. This class is called the Brahma Multitude Heaven. Desires and habits having been removed, the mind of separation from desire manifests. They joyfully comply with all rules of discipline. Such people are then able to practice Brahma virtues. This class is called the Brahma Ministers Heaven. Body and mind are wonderfully perfect, and their dignified manner assumes no deficiency. Being pure in the prohibitive precepts, they also add explicit understanding. Such people are then able to command the Brahma Multitudes as Great Brahma Kings. This class is called the Great Brahma Heaven.

A long, long time ago, there was a cultivator named Ananda. One day, his Buddha said to him: ‘Ananda, in this world, there are many people who want to cultivate their minds. However, if they do not seriously practice meditation, they cannot obtain true wisdom.’

The Buddha then explained: ‘Some people can control their bodies and not do bad things. Whether they are walking or sitting, they do not have bad thoughts. Because they are no longer troubled by desires, they can leave the world full of desires. These people are like friends of Brahma, we call them the “Brahma Multitude Heaven”.’

The Buddha continued: ‘There are also some people who have removed the habit of desire and started to like following various rules. These people can perform noble deeds, we call them the “Brahma Ministers Heaven”.’

The Buddha said: ‘Finally, there are some people whose bodies and minds have become very beautiful, and their behavior is perfect. They can not only follow pure rules but also understand the meaning of these rules. These people can lead other Brahmas and become Great Brahma Kings, we call them the “Great Brahma Heaven”.’

Ananda, these three superior streams. All afflictions cannot oppress them. Although it is not the true cultivation of genuine Samadhi. Within their pure minds, outflows do not move. This is called the First Dhyana.

The Buddha told Ananda: ‘These three kinds of people have already surpassed ordinary people, pain and trouble cannot affect them. Although they have not yet reached the highest state, their minds are already very pure and will not be shaken by bad thoughts. We call this state the “First Dhyana”.’

Ananda, next are the Brahma Heavens. They govern the Brahma people and perfect the Brahma conduct. Their settled minds are unmoving, and in the stillness, light interacts produces. Such a class is named the Heaven of Little Light. Light and light interact, shining endlessly. It reflects the realms of the ten directions, making them all like crystal. Such a class is named the Heaven of Limitless Light. They inhale and hold the circular light to accomplish the substance of teaching. They generate and transform purity, using it endlessly. Such a class is named the Light Sound Heaven.

Then, the Buddha said: ‘Above the Brahma Heavens, there are higher states. Some people can control their minds not to move chaotically, just like calm lake water, and can also emit light. We call them the “Heaven of Little Light”.’

‘Some people’s light is even stronger, able to illuminate the whole world, making everything crystal clear. We call them the “Heaven of Limitless Light”.’

The Buddha continued: ‘There are also some people who not only have strong light but can also use this light to teach others and help others become better. We call them the “Light Sound Heaven”.’

Ananda, these three superior streams. All worries cannot oppress them. Although it is not the true cultivation of genuine Samadhi. Within their pure minds, coarse outflows are already subdued. This is called the Second Dhyana.

Finally, the Buddha said to Ananda: ‘People in these three states have already surpassed all worries. Although they have not yet reached the highest state, their minds are very pure and will not be affected by coarse desires. We call this state the “Second Dhyana”.’

Ananda, such heavenly beings. The circular light becomes sound, and the sound reveals the wonderful. It develops into refined conduct and penetrates the joy of extinction. Such a class is named the Heaven of Little Purity. Pure emptiness manifests, inducing limitlessness. Body and mind are light and conditioned, achieving the joy of extinction. Such a class is named the Heaven of Limitless Purity. The world, body, and mind are all perfectly pure. Pure virtue is accomplished, and superior reliance manifests, returning to the joy of extinction. Such a class is named the Heaven of Pervasive Purity.

The Buddha continued to say to Ananda: ‘Ananda, in higher states, some heavenly beings can already use light to emit wonderful sounds. Their behavior becomes purer, and they can experience the joy of silence. We call these heavenly beings the “Heaven of Little Purity”.’

The Buddha explained: ‘There are also some heavenly beings whose minds are like boundless pure empty space. Their bodies and minds become light and at ease, and they can also experience the joy of silence. We call them the “Heaven of Limitless Purity”.’

The Buddha continued: ‘In higher states, some heavenly beings’ worlds, bodies, and minds all become completely pure. Their virtues are fully accomplished, and they can experience the joy of silence of the highest state. We call these heavenly beings the “Heaven of Pervasive Purity”.’

Ananda, these three superior streams possess great compliance. Body and mind are peaceful and secure, obtaining limitless joy. Although they have not truly obtained genuine Samadhi, within their peaceful minds, joy is fully complete. This is called the Third Dhyana.

The Buddha said to Ananda: ‘These three kinds of heavenly beings can all comply with the Great Dao. Their bodies and minds are peaceful and stable, and they can experience limitless happiness. Although they have not yet reached the highest state, their hearts are filled with joy. We call this state the “Third Dhyana”.’

Ananda, next are the heavenly beings. Suffering does not oppress their bodies and minds, for the causes of suffering are already exhausted. But pleasure is not permanent, and eventually, it must decay. The two minds of suffering and pleasure are renounced simultaneously. The coarse and heavy phenomena are extinguished, and the nature of pure blessings is born. Such a class is named the Heaven of the Birth of Blessings. The mind of renunciation is perfectly fused, and superior understanding is pure. In the unhindered blessings, they obtain wonderful compliance that extends to the bounds of the future. Such a class is named the Heaven of Blessed Love.

Then, the Buddha continued to describe higher states: ‘Further up, some heavenly beings are no longer troubled by physical and mental suffering because the root of suffering has vanished. But they also understand that happiness is not eternal and will eventually disappear. So, these heavenly beings let go of thoughts of both suffering and happiness at the same time.’

The Buddha explained: ‘When they let go of these heavy thoughts, a pure nature of blessings manifests. We call these heavenly beings the “Heaven of the Birth of Blessings”.’

The Buddha said: ‘There are also some heavenly beings whose minds have completely let go of attachment and have a higher understanding of things. Their blessings have no obstacles, and they can live as they wish forever. We call these heavenly beings the “Heaven of Blessed Love”.’

Ananda, from these heavens, there are two diverging paths. If in the previous mind, there was limitless pure light, and blessing and virtue were perfect and bright, they cultivate and realize and dwell there. Such a class is named the Heaven of Broad Fruit. If in the previous mind, they were doubly weary of both suffering and pleasure, and intensely analyzed the mind of renunciation, continuing without interruption, they completely exhaust the way of renunciation, and body and mind are both extinguished. Thinking and anxieties are gray and condensed for five hundred eons. Because these people take birth and extinction as their cause, they cannot invent the nature of non-production and non-extinction. For the first half of the eon they are extinguished, and for the latter half they are born. Such a class is named the Heaven of No Thought.

The Buddha continued to say to Ananda: ‘Ananda, after this state, the path of cultivation splits into two.’

The Buddha explained: ‘Some heavenly beings maintain their previous state of limitless pure bright mind. Their blessings and virtues are perfect and bright, and they stay in this state. We call these heavenly beings the “Heaven of Broad Fruit”.’

The Buddha continued: ‘However, some heavenly beings choose another path. They dislike both suffering and happiness. They concentrate on researching how to let go of everything, maintaining this state without interruption. Finally, they completely let go of everything, and both body and mind disappear.’

The Buddha described: ‘The minds of these heavenly beings are like cooled ashes, motionless. They stay in this state for five hundred eons.’

The Buddha sighed: ‘But because they take birth and extinction as the cause of their cultivation, they cannot understand the eternal and unchanging nature. In the first half of the five hundred eons, their consciousness disappears; in the second half, consciousness reappears. We call these heavenly beings the “Heaven of No Thought”.’

Ananda, these four superior streams, all worlds, all states of suffering and pleasure cannot move them. Although it is not the unconditioned true ground of immovability, because they have a mind of attainment and their function is purely ripe, this is named the Fourth Dhyana.

The Buddha concluded: ‘Ananda, these four kinds of heavenly beings have already surpassed everything in the world. Neither happiness nor suffering can affect them. Although they have not yet reached the highest state, their minds are already very mature. We call this state the “Fourth Dhyana”.’

Ananda, within this, there are also the Five Heavens of No Return. In the lower realms, the nine grades of habits are simultaneously extinguished totally. Suffering and pleasure are both gone, and they have no residence below. Therefore, in the common group of the mind of renunciation, they establish a secure dwelling.

Then, the Buddha said: ‘In this state, there are five special kinds of heavenly beings, we call them the “Five Heavens of No Return” (Five Pure Abodes).’

The Buddha explained: ‘These heavenly beings have completely removed the nine kinds of habits of the lower realms. They feel neither suffering nor happiness, so they will not return to the worlds below. They dwell in a state of complete renunciation and live with other heavenly beings of the same level.’

Ananda, suffering and pleasure are both extinguished, and the fighting mind does not intersect. Such a class is named the Heaven of No Affliction. The mechanism is solitary and active, and research and intersection have no ground. Such a class is named the Heaven of No Heat. The wonderful vision of the worlds of the ten directions is perfectly clear, and there is no more dust or defilement, everything is sunken dirt. Such a class is named the Heaven of Good Vision. Essence and vision manifest, molding and casting without hindrance. Such a class is named the Heaven of Good Manifestation. Ultimately exhausting all subtleties, they exhaust the nature of form and enter the boundless. Such a class is named the Ultimate Form Heaven.

The Buddha continued to say to Ananda: ‘Ananda, in the Five Heavens of No Return, there are different levels.’

The Buddha explained: ‘Some heavenly beings have completely eliminated suffering and happiness, and their minds no longer have any conflict. We call these heavenly beings the “Heaven of No Affliction”.’

The Buddha continued: ‘There are also some heavenly beings whose minds operate independently like precise machines, no longer interacting with other things. We call them the “Heaven of No Heat”.’

The Buddha described: ‘Some heavenly beings can clearly see the worlds of the ten directions. Their vision is very clear, without any dust or dirt. We call these heavenly beings the “Heaven of Good Vision”.’

The Buddha continued: ‘Further up, some heavenly beings have even sharper powers of observation. They can observe everything freely without any obstacle. We call them the “Heaven of Good Manifestation”.’

Finally, the Buddha said: ‘In the highest state, some heavenly beings have thoroughly understood all mysteries. They can deeply understand the nature of the material world and reach a boundless state. We call these heavenly beings the “Ultimate Form Heaven”.’

Ananda, regarding these Heavens of No Return, the Four Heavenly Kings of the four Dhyanas only have admiration and hearing of them but cannot know or see them. Just as in the world, the deep mountains and vast wildness where the holy Dao places are, are all maintained by Arhats, and coarse people of the world cannot see them.

The Buddha said to Ananda: ‘Ananda, the states of these Heavens of No Return are very profound. Even the Heavenly Kings of the Four Dhyanas can only hear about these states but cannot experience or see them personally.’

The Buddha used an analogy: ‘Just like in the deep mountains and wilderness of the human world, there are places where sages live that ordinary people cannot see. These places are guarded by Arhats (a type of advanced practitioner).’

Ananda, these eighteen heavens act in solitude and have no interaction, but they have not yet exhausted the burden of form. From here downwards is named the Form Realm.

Finally, the Buddha summarized: ‘Ananda, these eighteen kinds of heavenly beings all cultivate alone and do not interact with others. Although they still have physical forms, they are already very light. All states from here downwards, we collectively call the “Form Realm”.’

Furthermore, Ananda, out from the Summit of Form, there are again two diverging paths. If in the mind of renunciation, they invent wisdom, and the light of wisdom is perfect and penetrating, they then exit the realm of dust, become Arhats, and enter the Bodhisattva Vehicle. Such a class is named the Great Arhats Who Turn their Minds. If in the mind of renunciation, renunciation and weariness are accomplished, they realize the body is an obstruction, and dissolve the obstruction into emptiness. Such a class is named the Station of Emptiness. Obstructions having been dissolved, there is no obstruction and no extinction. Within this, only the Alaya Consciousness remains. Totally within the Manas, half is minute and fine. Such a class is named the Station of Consciousness. Emptiness and form both gone, the conscious mind is all extinguished. The ten directions are silent and still, far away with nowhere to go. Such a class is named the Station of Nothingness. The nature of consciousness does not move, and with extinction, they exhaustively research it. Within the inexhaustible, they define the nature of extinction. As if existing but not existing, as if exhausted but not exhausted. Such a class is named the Station of Neither Thought Nor Non-Thought.

The Buddha continued to say to Ananda: ‘Ananda, at the highest point of the Form Realm, the path of practice splits into two again.’

The Buddha explained: ‘Some practitioners, while in the state of letting go of everything, suddenly develop wisdom. Their light of wisdom becomes perfect and penetrating, so they transcend the material world. These people become Arhats, and then enter the path of the Bodhisattva. We call this type of practitioner “Great Arhats Who Turn their Minds”.’

The Buddha continued: ‘However, some practitioners choose another path. They completely let go of everything and feel that the body is an obstacle, so they eliminate this obstacle and enter a state of emptiness. We call this state the “Station of Emptiness”.’

The Buddha continued to describe: ‘After all obstacles are eliminated, the practitioner’s consciousness becomes very subtle, leaving only the most basic consciousness. We call this state the “Station of Consciousness”.’

The Buddha said: ‘Further up, when both emptiness and form disappear, and even the conscious mind is extinguished, the ten directions become silent, with nowhere to go. We call this state the “Station of Nothingness”.’

Finally, the Buddha said: ‘In the highest state, consciousness becomes motionless, and practitioners study how to completely extinguish consciousness. In this endless process, they experience a state that seems to exist but also not exist, seemingly complete but not complete. We call this state the “Station of Neither Thought Nor Non-Thought”.’

These who have exhausted emptiness but not the principle of emptiness. If they are sages who have exhausted the path from the Heavens of No Return, such a class is named the Dull Arhats Who Do Not Turn their Minds. If they are from the Heaven of No Thought or other externalist heavens and exhaust emptiness without returning, they are confused and leaking and have no hearing. They will then enter the turning wheel.

The Buddha said to Ananda: ‘These practitioners have exhausted the state of emptiness, but have not yet fully understanding the principle of emptiness. If they are sages coming from the Heavens of No Return, but stop at this state and do not move forward, we call them “Dull Arhats Who Do Not Turn their Minds”.’

The Buddha warned: ‘If some externalist heavenly beings cultivate to the Heaven of No Thought, and then enter these empty states but cannot find the way back, they will re-enter rebirth because of confusion.’

Ananda, regarding the various gods in these heavens, they are ordinary beings whose karmic retribution is answered. When the answer is exhausted, they enter the wheel again. Their heavenly kings are Bodhisattvas, who roam in Samadhi and gradually progress, directing themselves towards the road of cultivation of the sages.

Finally, the Buddha summarized: ‘Ananda, the beings in these heavens are receiving the retribution for their past actions. When the retribution is exhausted, they still have to return to rebirth. However, the kings of those heavens are actually Bodhisattvas. They progress gradually in their practice and will eventually turn towards the path of the sages.’

Ananda. These Four Heavens of Emptiness, body and mind are completely extinguished. The nature of concentration manifests, and there is no karmic fruit of form. From here to the end is named the Formless Realm. These all do not understand the wonderful awakening of the bright mind. Accumulating false thinking, they generate the false existence of the Three Realms. Within this, mistakenly following the Seven Destinies, they sink and drown. Person follows their own kind.

The Buddha continued to say to Ananda: ‘Ananda, in those four states of emptiness, the bodies and minds of heavenly beings have disappeared. They enter a special state without any material form. From here to the highest state, we call it the “Formless Realm”.’

The Buddha sighed and said: ‘However, these heavenly beings still do not fully understand that wonderful awakened mind. Because they accumulated wrong perceptions, the Three Realms were created. In the Three Realms, beings get lost in seven different states of existence, sinking and floating. Everyone follows their own category and reincarnates in these states.’

Furthermore, Ananda, within these Three Realms, there are also four kinds of Asuras. If in the ghost path, they use the power of protecting the Dharma to achieve spiritual powers and enter emptiness, this Asura is born from an egg and belongs to the destiny of ghosts. If in the heavens, their virtue is lowered and they fall, and their dwelling place is adjacent to the sun and moon, this Asura is born from a womb and belongs to the destiny of humans. There are Asura kings who hold the world, their power is penetrating and fearless. They can fight for power with the Brahma King, Lord Shakra and the Four Heavenly Kings. This Asura arises from transformation and belongs to the destiny of gods. Ananda, there is another portion of inferior Asuras. They are born in the center of the great ocean and sink into the water openings. In the morning they roam in the void, and in the evening they return to sleep in the water. This Asura arises from moisture and belongs to the destiny of animals.

Then, the Buddha said: ‘Ananda, in these Three Realms, there are also four kinds of Asuras.’

The Buddha explained: ‘Some Asuras were originally ghosts, but because of the power of protecting the Dharma, they can enter the air. These Asuras are born from eggs and belong to the path of ghosts.’

The Buddha continued: ‘Some Asuras were originally heavenly beings, but were demoted because their virtue declined. They live in places near the sun and moon. These Asuras are born from wombs and belong to the path of humans.’

The Buddha described: ‘There are also some Asura kings who are very powerful and fearless. They can even fight for power with Brahma, Indra, and the Four Heavenly Kings. These Asuras are born from transformation and belong to the path of gods.’

The Buddha said: ‘Finally, there is a lower kind of Asura. They live in the depths of the ocean, flying into the sky during the day and returning to sleep in the water at night. These Asuras are born from moisture and belong to the path of animals.’

Ananda, like this, hells, hungry ghosts, animals, humans, and immortals, gods and asuras. If you research the Seven Destinies closely, they are all dark and sunken and possess conditioned thought. From false thought, they receive birth; from false thought, they follow karma. Within the wonderful, perfect, bright, uncreated original mind, they are all like flowers in the sky, originally non-existent. They are merely a falseness, and have no root or thread.

The Buddha summarized: ‘Ananda, whether it is hells, hungry ghosts, animals, humans, immortals, gods, or Asuras, these seven states of existence are all created due to confusion. They are born from wrong thoughts and reincarnate due to wrong actions.’

The Buddha said earnestly: ‘Actually, in that wonderful, perfect, bright, originally existing nature of the mind, these are all like flowers in the sky, originally non-existent. They are just an illusion, with no real root.’

Ananda, these beings do not recognize their original mind and undergo this transmigration. Passing through numberless eons, they do not obtain true purity. This is all due to complying with killing, stealing, and lust. Conversely, if these three are not born, then killing, stealing, and lust do not arise. The name ‘ghost’ exists, the name ‘heaven’ does not exist. Having and not having mutually incline to arise the nature of cycle. If one obtains the wonderful arousal of Samadhi, then the wonderful is constantly still. Having and not having, the two ’nots’, the ’no two’ is also extinguished. Still there is no not killing, not stealing, not lust. How could there be following the deeds of killing, stealing, and lust?

The Buddha continued to say to Ananda: ‘Ananda, because these beings do not recognize their own original mind, they keep turning in these cycles of rebirth. Even after countless eons, they cannot obtain true purity. This is all because they follow the three behaviors of killing, stealing, and lust.’

The Buddha explained: ‘If someone can refrain from killing, stealing, and lust, they might become ghosts or gods or heavenly beings. However, as long as there is the opposition of “existence” and “non-existence”, the cycle of rebirth will continue.’

The Buddha smiled and said: ‘However, if someone can attain the wonderful state of Samadhi, they can obtain eternal tranquility. In this state, neither “existence” nor “non-existence” exists, and even the concepts of “not killing”, “not stealing”, and “not lusting” do not exist. So, how could they possibly still commit killing, stealing, or lust?’

Ananda, if the three karmas are not cut off, each has their own privacy. Because of each privacy, the privacies of the multitude share a portion. It is not that there is no fixed place; it happens falsely from self. Birth is false and has no cause; there is nothing to research. You urge cultivators who want to attain Bodhi to remove the Three Delusions. If the Three Delusions are not exhausted, even if they obtain spiritual powers, they are all worldly conditioned functions. If habits are not extinguished, they fall into the demonic path. Although they wish to remove falseness, they double their falsity. The Tathagata says they are pitiable. You create falseness yourself; it is not the fault of Bodhi. Saying this is named correct speech. If one says otherwise, it is the speech of the Demon King.

The Buddha said seriously: ‘Ananda, if these three behaviors are not cut off, everyone will have selfish thoughts. Because of these selfish thoughts, a collective consciousness of selfishness is formed. Although these consciousnesses have no fixed place, they can generate themselves. Their appearance has no cause and cannot be traced.’

The Buddha advised: ‘Therefore, if you want to cultivate and attain enlightenment, you must remove these three delusions. If you cannot completely remove them, even if you obtain spiritual powers, they are only worldly abilities. If your habits are still there, you might fall into the demonic path. Even if you want to remove delusions, you will become more hypocritical. The Buddha says that such people are truly pitiable.’

The Buddha emphasized: ‘Remember, these delusions are created by yourself, it is not the fault of enlightenment. What I am telling you now is the correct teaching. If someone says otherwise, it is the Demon King speaking.’

At that time, the Tathagata was about to leave the Dharma seat. He held the seven-jeweled table on the lion throne, turned his purple-golden mountain body, and leaned back again. He widely told the assembly and Ananda: You Sravakas and Pratyekabuddhas who still have learning, today you have turned your minds to pursue the Great Bodhi and the Unsurpassed Wonderful Awakening. I have now spoken the true method of cultivation. You still do not know the minute demonic affairs in the cultivation of Samatha and Vipassana. When demonic states manifest, if you cannot recognize them, and if the washing of the mind is not correct, you will fall into wrong views. Either by your own Skandha demons, or by heavenly demons, or possessed by ghosts and spirits, or encountering Li and Mei. If the mind is not clear, you will take a thief for your son. Furthermore, you may obtain a little and consider it enough. Like the Unlearned Bhikshu of the Fourth Dhyana, who falsely said he realized sagehood. When his heavenly reward was finished and the signs of decay appeared, he slandered Arhats, and his body suffered future existence, falling into the Avici Hell. You should listen attentively, I will verify and distinguish them for you in detail.

At this time, the Buddha was preparing to end the sermon. He sat on the throne, turned and leaned against the golden backrest, and said to everyone: ‘You practitioners, today you have decided to pursue the highest enlightenment. I have already told you the true method of cultivation. But you may not know yet that there are some subtle demonic obstacles in cultivation. When these obstacles appear, you may not recognize them. If your mind is impure, you will fall into wrong views.’

The Buddha warned: ‘These demonic obstacles may come from your own mind, or from heavenly demons, or ghosts and monsters. If you are not clear, you may mistake bad people for good people. Some people are satisfied with a little achievement, like those unlearned practitioners in the Fourth Dhyana who falsely claimed to be sages. When their blessings ran out, they fell into hell.’

Finally, the Buddha said gently: ‘You must listen carefully, I will now explain these things to you in detail.’

Ananda stood up, and those in the assembly with learning, joyfully bowed and prostrated to listen to the compassionate instruction.

Ananda and others who were learning stood up, happily bowed to the Buddha, ready to listen to the Buddha’s teachings.

The Buddha told Ananda and the great assembly: You should know that in the outflowing world, the twelve categories of beings, the original awakening, wonderfully bright, perfect awakened mind substance, is not different and not separate from the Buddhas of the ten directions. Because of your false thinking, confusing the principle becomes a fault, and foolish love arises. Generation creates pervasive confusion, therefore there is empty nature. Transformation and confusion do not cease, so worlds are born. Thus, these lands of the ten directions, like motes of dust, are not non-outflowing. They are all established by confused, stubborn, false thinking. You should know that emptiness is born within your mind, just like a single cloud dots the clear sky. How much more so for all the worlds within emptiness? If one person among you finds the truth and returns to the source, this emptiness of the ten directions will all dissolve and perish. How could the lands within emptiness not quake and crack? You practice Dhyana and adorn Samadhi. The Bodhisattvas of the ten directions and all the non-outflowing Great Arhats, their essence of mind is penetrating and perfectly still at that place. All demon kings and ghosts and spirits and ordinary gods, see their palaces collapsing and cracking without cause. The earth quakes and splits, and water and land fly up. None are not terrified. Ordinary people are obstructed and dark, and do not perceive the changes. They all possess five kinds of spiritual powers, only excluding the exhaustion of outflows. Attached to this dust and labor, how can they let you destroy their place? Therefore, ghosts and spirits and heavenly demons and Wang liang and sprites, at the time of your Samadhi, all come to annoy you. However, although those demons have great anger, within their dust and labor, and in your wonderful awakening, it is like wind blowing light, or a knife cutting water; there is absolutely no contact. You are like boiling waves, they are like solid ice. Warm energy gradually approaches, and it will not be long before they melt and perish. They rely on spiritual power in vain, but are merely guests. They accomplish destruction and confusion appearing to be caused by the host of the five skandhas in your mind. If the host becomes confused, the guest gets the advantage. At that place of Dhyana, if you are awakened and not confused, then their demonic affairs can do nothing to you. If the skandhas dissolve into brightness, those hordes of evil will all receive dark energy. Brightness can break darkness, and as they approach, they destroy themselves. How could they dare to stay and disturb your Dhyana concentration? If you do not clearly awaken and are confused by the skandhas, then you, Ananda, will become a son of the demon and become a demonic person. Like Matangi, who was especially inferior. Although she used a mantra on you to break the Buddha’s discipline, among the eighty thousand conducts, she only destroyed one precept. Because her heart was pure, she had not yet sunk and drowned. This destroys your entire precious awakening body. Like a minister’s house suddenly suffering confiscation, wandering and fallen, with no one to pity or save.

The Buddha said to Ananda and everyone: ‘You should know that in this world of affliction, all life fundamentally possesses a wonderful and bright awakened mind, which is the same as the Buddhas’. However, because of your delusions, you lost the truth and developed attachment, so the concept of space arose. Because this delusion kept expanding, the worlds were created.’

The Buddha continued: ‘You should understand that empty space is actually within your mind, like a small cloud in the clear sky. Let alone the worlds within empty space? If one of you truly returns to the source, this entire universe will disappear.’

The Buddha explained: ‘When you practice meditation, all Bodhisattvas and Arhats will sense it, and their minds become very clear. But all demon kings, ghosts, and ordinary heavenly beings will see their palaces collapsing without reason, the earth cracking, and water and land flying up, and they will be very terrified. Only ordinary people, because of their ignorance, do not perceive these changes.’

The Buddha warned: ‘That is why when you practice, various ghosts and demons will come to disturb you. However, although these demons are very angry, in your awakened mind, they are like wind blowing light or a knife cutting water, unable to affect you at all. You are like boiling water, and they are like hard ice; they will soon melt.’

The Buddha encouraged: ‘If you stay awake and are not confused during practice, these demons cannot cause any harm to you. When your confusion is eliminated and you enter the light, these evils will disappear.’

Finally, the Buddha said seriously: ‘But if you cannot understand this truth and are trapped by confusion, then Ananda, you might become a son of the demon and become a demonic person. This is much more serious than the Matangi incident. At that time, although she used a mantra to make you break the Buddha’s precept, your mind was still pure, so you did not fall. But if you are confused by demons, you will lose your body of awakening, like a minister’s house being suddenly confiscated, hopeless.’

Ananda, you should know that when you sit in the Bodhimanda, and eliminate all thoughts. If thoughts are exhausted, then all separated thoughts are pure and bright. Movement and stillness do not move/change, remembering and forgetting are as one. When you dwell in this place and enter Samadhi, it is like a person with clear eyes in great darkness. The essence of the nature is wonderfully pure, but the mind has not yet emitted light. This is named the Region of the Form Skandha. If the eyes become bright and clear, and the ten directions are open wide, and there is no more darkness, this is named the Exhaustion of the Form Skandha. This person can then transcend the Turbidity of Kalpas. Observing its cause, firm false thinking is its root.

The Buddha continued to say to Ananda: ‘Ananda, you should know that when you sit in the place of practice, slowly letting all thoughts disappear. When all thoughts are gone, your mind will become very clear. Whether moving or still, remembering or forgetting, it all becomes the same. At this time, you have entered a special state of meditation.’

The Buddha used an analogy: ‘It is like a person with good eyesight in the dark. Although his eyes are good, because it is too dark, he still cannot see things. We call this state the “Region of the Form Skandha”.’

‘If this person’s eyes suddenly become very bright, able to see the ten directions clearly, and the surroundings are no longer dark, this is called the “Exhaustion of the Form Skandha”. This person can transcend the Turbidity of Kalpas. We must understand that these are all caused by our firm wrong thoughts.’

Ananda, at this point, if one intensely investigates the wonderful brightness, the four elements do not weave together. In a short moment, the body can pass through obstructions. This is named ‘Pure brightness overflowing the front realm’. This is essentially a function temporarily obtained. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha then warned: ‘Ananda, when you are practicing, you may find that your body suddenly becomes very light, as if it can pass through walls. This is simply because your mind has become very clear, a temporary phenomenon. This is not true achievement, do not think you have become a sage. If you think you have become a sage, you will attract evil spirits.’

Ananda, furthermore, if one uses this mind to intensely investigate the wonderful brightness, the inside of the body becomes thoroughly clear. This person suddenly picks out roundworms and tapeworms from within their body. The body remains intact and uninjured. This is named ‘Pure brightness overflowing the physical body’. This is essentially intense practice temporarily obtained. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued: ‘Also, you might suddenly see worms inside your body and seem to be able to take them out, but your body is not injured. This is also just a temporary phenomenon, not true achievement. Do not think you have become a sage, otherwise you will also attract evil spirits.’

The Buddha’s tone became more gentle: ‘Ananda, these are all situations that may be encountered during the process of cultivation. The important thing is to stay awake and not be confused by these temporary phenomena. True cultivation is to transcend these superficial phenomena and understand the deeper truth.’

Further, using this mind to intensely investigate inside and outside, at that time the soul, willpower, intellect, and spirit, except for the physical body held, all涉入 (interact/enter). They act as guest and host. Suddenly one hears the sound of Dharma being spoken in the air. Or hears the secret meaning being expounded simultaneously in the ten directions. This is named ‘Essence and soul alternating and separating/uniting’. One achieves good seeds and temporarily obtains this. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued to say to Ananda: ‘Ananda, when you continue to practice deeply, you may encounter more wonderful experiences.’

The Buddha described: ‘Sometimes, you may suddenly hear someone speaking the Dharma in the air, or hear profound principles from the worlds of the ten directions. This is caused by the temporary separation and reunion of your spirit and soul. This is just a temporary phenomenon, not true achievement. Remember, do not think you have become a sage, otherwise you will attract evil spirits.’

Further, using this mind, clarifying and revealing, bright and penetrating, the inner light emits brightness. The ten directions universally become the color of Jambunada gold. All kinds of species transform into Tathagatas. At that time, one suddenly sees Vairocana Buddha sitting on a Platform of Heavenly Light, surrounded by a thousand Buddhas, and ten billion lands, and lotus flowers appear at the same time. This is named ‘The mind and soul infected by spiritual awakening’. The mind’s light investigates brightness and illuminates all worlds. One temporarily obtains this. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Then, the Buddha said: ‘Sometimes, you might see the whole world turn golden yellow, and all living beings turn into the appearance of Buddhas. You might even see Vairocana Buddha sitting on a throne of heavenly light, surrounded by a thousand Buddhas, with ten billion lands and lotus flowers appearing at the same time. This is because your mind has become very clear and can illuminate various worlds. However, this is also just a temporary phenomenon, not true achievement. Do not think you have become a sage, otherwise you will attract evil spirits.’

Further, using this mind to intensely investigate the wonderful brightness, observing without stopping. Suppressing and subduing, stopping and going beyond. At that time, suddenly the empty space of the ten directions becomes the color of the seven jewels or the color of a hundred jewels. Simultaneously pervading and filling without obstructing each other. Blue, yellow, red, and white each clearly manifest. This is named ‘Suppressing power exceeding the measure’. One temporarily obtains this. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued to explain: ‘Also, when you continue to concentrate on cultivation and control your mind, you may suddenly see the entire void turn into the colors of seven jewels or a hundred jewels. These colors may appear at the same time without interfering with each other, very pure. This is because your power of controlling the mind has exceeded a certain level. However, this is also just a temporary phenomenon, not true achievement. Similarly, do not think you have become a sage, otherwise you will attract evil spirits.’

The Buddha’s tone became more gentle: ‘Ananda, these are all wonderful experiences that may be encountered during the process of cultivation. The important thing is to stay awake and not be confused by these temporary phenomena. True cultivation is to transcend these superficial phenomena and understand the deeper truth.’

The Buddha summarized: ‘No matter what wonderful experiences you encounter, maintain a calm mind. These experiences are just scenery on the road of cultivation, not the destination. True achievement is inner purity and wisdom, not these external phenomena.’

Further, using this mind to research clarity and penetration, the refined light is not disordered. Suddenly at night, in a dark room, one sees various things not different from daytime. And the objects in the dark room are also not removed or extinguished. This is named ‘The mind is fine, subtle and clear, and its vision penetrates the hidden’. One temporarily obtains this. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued to say to Ananda: ‘Ananda, in the process of cultivation, you may encounter more wonderful experiences.’

The Buddha described: ‘Sometimes, you may find that even in a pitch-black room, you can see various things as clearly as during the day. This is because your mind has become very fine and clear, able to see through darkness. But this is also just a temporary phenomenon, not true achievement. Remember, do not think you have become a sage, otherwise you will attract evil spirits.’

Further, using this mind to perfectly enter empty fusion. The four limbs suddenly become like grass and wood. Burning with fire or cutting with a knife causes no feeling. Also, the fire light cannot burn it. Even if one cuts the flesh, it is like whittling wood. This is named ‘Dust merging and eliminating the four elements, the nature purely entering into purity’. One temporarily obtains this. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

Then, the Buddha said: ‘Sometimes, you may feel your body becoming like grass or wood. Even if burned by fire or cut by a knife, you feel no pain. Fire cannot even burn you, and cutting your flesh is like cutting wood. This is because your body has temporarily entered a special state. However, this is also just a temporary phenomenon, not true achievement. Do not think you have become a sage, otherwise you will attract evil spirits.’

Further, using this mind to accomplish purity. When the pure mind’s function is extreme, one suddenly sees the great earth, the mountains and rivers of the ten directions, all become Buddha lands. Complete with seven jewels, light pervading everywhere. One also sees as many Buddhas as the sands of the Ganges. Pervading the empty realm, with magnificent towers and palaces. Looking down to see hells and up to see heavenly palaces without obstruction. This is named ‘Joy and wearying thoughts condensing, intensifying day by day, and transforming after a long time’. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued to explain: ‘Also, when your mind becomes very pure, you may suddenly see the whole world turn into a Buddha land, full of the light of the seven jewels everywhere. You may see countless Buddhas filling the entire space, with magnificent palaces. You might even see hells and heavens at the same time without any obstruction. This is because you have focused on certain thoughts for a long time, and finally these thoughts became the scenes you see. However, this is also just a temporary phenomenon, not true achievement. Similarly, do not think you have become a sage, otherwise you will attract evil spirits.’

The Buddha’s tone became more gentle: ‘Ananda, these are all wonderful experiences that may be encountered during the process of cultivation. The important thing is to stay awake and not be confused by these temporary phenomena. True cultivation is to transcend these superficial phenomena and understand the deeper truth.’

The Buddha summarized: ‘No matter what wonderful experiences you encounter, maintain a calm mind. These experiences are just scenery on the road of cultivation, not the destination. True achievement is inner purity and wisdom, not these external phenomena. Remember, these are all just temporary states, do not attach to them.’

Further, using this mind to research deep and far. Suddenly in the middle of the night, one sees far away into the distance. Marketplaces, streets and alleys, relatives and family, or hears their speech. This is named ‘Urging the mind to the extreme, it flies out, so one sees across separation’. It is not supreme realization. If one does not regard it as a sage’s heart, it is named a good state. If one interprets it as sagehood, one will be prone to hordes of evils.

The Buddha continued to say to Ananda: ‘Ananda, in the process of cultivation, you may encounter more strange experiences.’

The Buddha described: ‘Sometimes, in the middle of the night, you may suddenly see distant streets and markets, or even see your relatives and friends, and hear them speak. This is because your mind has been pushed to the limit, so it can “fly out” to see distant places. However, this is also just a temporary phenomenon, not true achievement. Remember, do not think you have become a sage, otherwise you will attract evil spirits.’

Further, using this mind to research to the extreme essence. One sees Good Knowledge Advisors (Masters) whose physical bodies change and move. In a short moment, for no reason, they undergo various changes. This is named ‘Evil mind containing and receiving Li and Mei’. Or encountering heavenly demons entering one’s heart and belly. For no reason speaking Dharma and understanding wonderful meanings. It is not supreme realization. If one does not regard it as a sage’s heart, the demonic affair will subside. If one interprets it as sagehood, one will be prone to hordes of evils.

Then, the Buddha said: ‘Sometimes, you may see the form of your respected Buddha changing constantly, becoming different appearances in a short time. This may be because evil ghosts or heavenly demons have entered your mind. They might make you suddenly able to speak profound truths. However, this is not true achievement either. If you think you have become a sage, you will attract more evil spirits.’

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Form Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. Before attaining sagehood, they say they have attained it, a great lie is accomplished, and they fall into the Uninterrupted Hell. You must pass on the Tathagata’s words. After my extinction, transmit and display them in the Dharma-ending Age. Universally causing beings to awaken to this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

The Buddha’s tone became more serious: ‘Ananda, these ten kinds of strange phenomena encountered in cultivation that I just mentioned are all produced by the interaction of your mind and the material world (Form Skandha). Many people, because they are not wise enough, think they have become sages when they encounter these situations. This is a great lie and will cause them to fall into hell.’

Finally, the Buddha urged: ‘Ananda, after I leave this world, you must tell everyone these truths in the future. Do not let evil spirits have a chance to confuse people. Protect everyone and help them walk on the correct path of cultivation.’

The Buddha summarized: ‘There will be many wonderful experiences on the path of cultivation, but we must remain awake and not be confused by these phenomena. True cultivation is to transcend these superficial phenomena and understand the deeper truth. No matter what you encounter, maintain a calm mind and do not attach to these temporary experiences.’

Ananda, that good man. When practicing Samadhi and the Form Skandha is exhausted, he sees the minds of all Buddhas. Like an image appearing in a clear mirror. Although he has obtained something, he cannot yet use it. Like a person oppressed by a nightmare (sleep paralysis), his hands and feet are intact, and his seeing and hearing are not confused. But his mind is touched by an evil guest and cannot move. This is named the Region of the Feeling Skandha. If the nightmare ceases, his mind leaves the body. He can look back at his face, and go or stay freely. There is no further obstruction. This is named the Exhaustion of the Feeling Skandha. This person can then transcend the Turbidity of Views. Observing its cause, false thinking of empty brightness is its root.

The Buddha continued to say to Ananda: ‘Ananda, when a good-hearted cultivator practices meditation, if he transcends the bounds of the material world, he may see the minds of all Buddhas, just as clearly as seeing images in a bright mirror. However, although he sees it, he cannot yet use this ability freely. It is like a person having a nightmare (sleep paralysis), although his hands and feet can move (physically intact), and he can see and hear, he cannot control his body. We call this state the “Region of the Feeling Skandha”.’

The Buddha continued to explain: ‘If this nightmare-like state disappears, his mind can leave the body, freely observe himself, and come and go without any obstruction. This is the state of “Exhaustion of the Feeling Skandha”. At this time, he can transcend the Turbidity of Views, understanding that all this originates from the false thinking of illusory brightness.’

Ananda, that good man. When he obtains great light and brilliance in this. His mind develops intense suppression, overdoing it. Suddenly in that place he generates infinite sadness. Like this, he even looks at mosquitoes and gadflies as if they were his own newborn children. His mind generates pity and he unconsciously sheds tears. This is named ‘Function of suppression and destruction going too far’. If he realizes it, there is no fault. It is not supreme realization. If he becomes aware and is not confused, after a long time it will disappear by itself. If he interprets it as sagehood, then a Compassion Demon enters his heart.Seeing people, he becomes sad and cries without limit. Losing correct concentration, he will fall.

The Buddha continued: ‘At this stage, the cultivator may suddenly feel immense sadness, even feeling that mosquitoes and flies are like his own children, and cannot help shedding tears. This is because he has suppressed his emotions too much. If he can realize this, there will be no problem. But if he thinks this is a sign of becoming a sage, a Demon of Sorrow will enter his heart, making him cry whenever he sees people, unable to control himself. This will cause him to lose the correct state of cultivation and fall.’

Ananda, further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. Superior marks appear before him and he is overly grateful. Suddenly in his mind, infinite courage arises. His mind is fierce and sharp, and his will equals all Buddhas. He says that the three Asankhya kalpas can be transcended in a single thought. This is named ‘Function of transcending and leading going too far’. If he realizes it, there is no fault. It is not supreme realization. If he becomes aware and is not confused, after a long time it will disappear by itself. If he interprets it as sagehood, then a Crazy/Mad Demon enters his heart. Seeing people, he boasts that he is incomparable. His mind even does not see the Buddha above, nor people below. Losing correct concentration, he will fall.

The Buddha said again: ‘Some cultivators at this stage may suddenly feel immense courage, feeling as great as the Buddha, thinking they can transcend the cultivation that requires three great Asankhya kalpas in a single thought. This is because they are too conceited. If they can realize this, there will be no problem. But if they think this is a sign of becoming a sage, a Demon of Madness/Arrogance will enter their hearts, making them very proud, looking down on everyone, even the Buddha. This will also cause them to lose the correct state of cultivation and fall.’

The Buddha summarized: ‘Ananda, there will be many wonderful experiences and strong emotions on the path of cultivation. The important thing is to stay awake and not be confused by these phenomena. No matter what you encounter, maintain a calm mind and do not think you have already become a sage. Only in this way can you truly move forward on the correct path of cultivation.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. There is no new realization ahead, and he has lost his former dwelling. His wisdom power is weak, he enters the middle and falls into a limboland, seeing nothing. Suddenly great dryness and thirst arise in his mind. At all times he is sunken in memory and does not scatter. He takes this as a sign of diligence and vigor. This is named ‘Cultivating the mind without wisdom, losing oneself’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Memory Demon enters his heart. Day and night he grasps his mind and hangs in one place. Losing correct concentration, he will fall.

The Buddha continued to say to Ananda: ‘Ananda, in the process of cultivation, there are some other situations that may happen.’

The Buddha described: ‘Some cultivators, after transcending the bond of the material world, may feel lost. They have not made new progress, and have lost their original state. At this time, they may suddenly feel very thirsty/longing, always immersed in memories. They might mistake this for a sign of diligent cultivation. But if they think this is a sign of being a sage, a “Memory Demon” will enter their hearts, making them focus on one thing day and night, unable to extricate themselves. This will cause them to lose the correct state of cultivation.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. His wisdom power exceeds his concentration, and he loses his fierce sharpness. He cherishes various superior natures in his heart. He suspects his own mind is Locana Buddha. He obtains a little and considers it enough. This is named ‘Using the mind and losing constant examination, drowning in knowledge and views’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then an Inferior Easy-to-Satisfy Demon enters his heart. Seeing people, he says to himself ‘I have obtained the Unsurpassed Number One Meaning’. Losing correct concentration, he will fall.

Then, the Buddha said: ‘Some cultivators may become too conceited because their wisdom exceeds their concentration power. They may think they have become Locana Buddha, and are satisfied with a little achievement. If they think this is a sign of being a sage, an “Easy-to-Satisfy Demon” will enter their hearts, making them think they have obtained the highest truth. This will also cause them to lose the correct state of cultivation.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. While in the pure center, after his mind becomes secure, suddenly infinite joy arises freely. The mind is delighting and cannot stop itself. This is named ‘Light ease without wisdom to control it’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Demon of Fondness for Joy enters his heart. Seeing people he laughs, singing and dancing on the roadside. He says to himself he has obtained unhindered liberation. Losing correct concentration, he will fall.

The Buddha continued: ‘There are also some cultivators who may suddenly feel endless sorrow, feeling that life is as painful as sitting on an iron bed or drinking poison. They may not want to live, and even hope someone will end their lives. If they think this is a sign of being a sage, a “Demon of Constant Sorrow” will enter their hearts, making them harm themselves or avoid crowds. This will also cause them to lose the correct state of cultivation.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. While in the pure center and his mind is secure, suddenly infinite joy arises by itself. His heart is happy and he cannot stop. This is named ‘Lightness and ease without wisdom to restrain oneself’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Demon of Fondness/Joy enters his heart. Seeing people he laughs, singing and dancing on the roadside. Saying he has obtained unhindered liberation. Losing correct concentration, he will fall.

The Buddha continued to say to Ananda: ‘Ananda, in the process of cultivation, there are some other situations that may happen.’

The Buddha described: ‘Some cultivators, after reaching a pure and stable state, may suddenly feel infinite joy and cannot control their happiness. If this state is mistaken for being a sage, a “Demon of Fondness/Joy” will enter their hearts, making them sing and dance in the street, thinking they have attained liberation. This will cause them to lose the correct state of cultivation.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. He says to himself he is already satisfied. Suddenly, for no reason, great self-arrogance arises. Like this, arrogance, over-arrogance, arrogance over arrogance, incremental arrogance, and inferiority arrogance all arise at once. In his heart, he even looks down upon the Tathagatas of the ten directions, let alone the lower positions of Sravakas and Pratyekabuddhas. This is named ‘Seeing the superior without wisdom to save oneself’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Great Self-Arrogance Demon enters his heart. He does not bow to stupas or temples, and destroys Sutras and images. He says to the donors: ‘These are gold, copper, earth, or wood. Sutras are leaves or cloth. The flesh body is the true eternal. You do not revere it, but instead worship earth and wood; this is truly upside down.’ Those who deeply believe him follow him to destroy and bury them in the ground. Misleading beings into the Uninterrupted Hell. Losing correct concentration, he will fall.

A group of cultivators made some progress in their cultivation. They felt their minds becoming clearer and their perception of the world sharper. These achievements made them feel very proud.

However, the emotion of pride began to grow in their hearts. Some began to think they were better than others, and some felt they had surpassed everyone. This pride became stronger and stronger, until they began to look down on everyone around them, even the most respected Buddha.

Seeing this, the Buddha warned them: ‘This pride is dangerous. If you can realize this and correct it, it is not too late. But if you continue to indulge in it, thinking you have become saints, then your hearts will be occupied by evil.’

Unfortunately, some people did not listen to the Buddha’s advice. Their pride became so extreme that they began to disrespect Buddhist holy objects. They said to the believers: ‘Those Buddha statues are just made of metal or wood, and the scriptures are just leaves or cloth. Why worship these things? We ourselves are the ones truly worthy of respect.’

Some believers were misled by their words and began to destroy Buddha statues and scriptures, even burying them in the ground. This behavior not only hurt themselves but also misled others, causing many people to go down the wrong path.

The Buddha sighed: ‘These people lost their way on the correct path of cultivation because of pride. If they continue like this, they will eventually suffer great pain and punishment.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. In the bright awakening, he perfectly understands the essence and principles, obtaining great compliance. His mind suddenly generates infinite lightness and ease. He says to himself he has become a sage and obtained great ease/mastery. This is named ‘Obtaining lightness and clarity due to wisdom’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Demon of Fondness for Clarity and Lightness enters his heart. He considers himself satisfied and does not seek further progress. Such people mostly become Unlearned Bhikshus. Suspecting and slandering, they fall into the Avici Hell in their next life. Losing correct concentration, he will fall.

A group of cultivators worked tirelessly to improve their spirituality. After a long period of practice, they finally reached a new level. They felt their minds becoming clearer and their understanding of the world deeper.

This new experience made them feel incredibly relaxed and happy. Their hearts were filled with joy, as if all troubles had vanished. One cultivator excitedly said to the others: ‘I finally understand! I feel like I have become a saint! I can now do whatever I want!’

However, after hearing this, the Buddha shook his head and said gently: ‘This feeling of relaxation and joy is indeed a sign of progress in cultivation, but it does not mean you have become a saint. If you mistake this state for the final goal, you may fall into a dangerous complacency.’

Unfortunately, some cultivators did not heed the Buddha’s advice. They thought they had reached the highest level and needed no further effort. They became complacent and stopped further learning and practice.

Among these people, some even became arrogant and looked down on others who were working hard. They said: ‘We are fully enlightened and need not learn anything more. Those who are still struggling to practice do not understand true wisdom at all.’

The Buddha sighed: ‘These people became complacent because of a momentary progress and stopped moving forward. They not only hindered their own progress but also risked misleading others. If they continue like this, they will eventually lose all their achievements and may even suffer serious consequences.’

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. In the bright awakening, he obtains a nature of empty brightness. Within this, he suddenly turns towards eternal extinction. Dismissing cause and effect, he enters solely into emptiness. The empty mind manifests. Even a mind of long-term annihilation arises. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then an Emptiness Demon enters his heart. He slanders the holding of precepts, calling it the Small Vehicle (Hinayana). He says: ‘Bodhisattvas verify emptiness, what is there to hold or violate?’ This person often drinks wine and eats meat, and engages in lust widely in front of faithful donors. Because of the demonic power, he controls the people so they do not doubt or slander him. After the ghostly heart has entered for a long time, he may eat excrement and urine, regarding them as empty like wine and meat. Breaking the Buddha’s rules of discipline and misleading people into sin. Losing correct concentration, he will fall.

In meditation, those good cultivators saw the Form Skandha disappear and the Feeling Skandha become clear. They felt an illusory and bright nature in their awakening. Suddenly, they might incline towards eternal nothingness, denying cause and effect, thinking only of entering emptiness. When the empty state of mind appeared, they might even develop a view of permanent annihilation. If they could realize that this was just a phenomenon in the process of cultivation, there would be no problem.

This is not a sign of attaining sagehood. But if they mistakenly thought it was, an ‘Emptiness Demon’ would enter their hearts. They might start slandering the observance of precepts, saying it is just the practice of the Small Vehicle.

They would say: ‘Bodhisattvas have realized emptiness, what is there to observe or violate?’ These people often drank alcohol, ate meat, and engaged in lust wantonly in front of devout believers.

Due to the demon’s power, they could confuse others so that they did not doubt or slander them. After being possessed by the demon for a long time, they might eat feces and drink urine, thinking they were empty just like wine and meat. They broke the precepts established by the Buddha and misled others into committing crimes. This would cause them to lose the correct state of cultivation and likely fall.

Further, in that concentration, the good man sees the Form Skandha exhausted and the Feeling Skandha manifest. He tastes the empty brightness and it enters deeply into his heart and bones. Suddenly infinite love arises in his heart. When love reaches the extreme, he goes mad and becomes greedy and lustful. This is named ‘The state of concentration peacefully entering the heart, without wisdom to hold oneself, mistakenly entering into desires’. If he realizes it, there is no fault. It is not supreme realization. If he interprets it as sagehood, then a Desire Demon enters his heart. He solely says that desire is the Bodhi Way. He transforms lay people to engage in lust equally. Those who practice lust are named Children of Holding the Dharma. Because of the power of ghosts and spirits, in the Dharma-ending Age, he gathers ordinary and foolish people, numbering up to a hundred. Like this, one hundred, two hundred, or five six hundred, or as many as ten million. When the demon’s heart becomes bored, it leaves his body. His majesty and virtue gone, he falls into trouble with the king/law. Misleading beings into the Uninterrupted Hell. Losing correct concentration, he will fall.

Then, in meditation, those good cultivators saw the Form Skandha disappear and the Feeling Skandha become clear. They immersed themselves in that feeling of illusory brightness, penetrating deep into their bones. Suddenly, infinite love might arise in their hearts. When this love reached its extreme, it turned into madness and became greed and lust. This situation is called ‘The state of concentration peacefully entering the heart’. If they did not have wisdom to control themselves, they would mistake it for various desires.

If they could realize that this was just a phenomenon in the process of cultivation, there would be no problem. This is not a sign of attaining sagehood. But if they mistakenly thought it was, a ‘Desire Demon’ would enter their hearts. They would blindly claim that desire is the Bodhi Way, teaching laypeople to engage in lust equally.

They called those who practiced lust ‘Children of Holding the Dharma’. Due to the power of ghosts and spirits, in the Dharma-ending Age, they could attract many ignorant people, numbering up to a hundred, two hundred, or even five or six hundred, thousands or tens of thousands.

When the demon’s heart got bored and left their bodies, they lost their majesty and virtue, and would face imprisonment. They misled beings into the Uninterrupted Hell, and they themselves lost the correct state of cultivation and would fall.

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Feeling Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. A great lie is accomplished, and they fall into the Uninterrupted Hell. You must also pass on the Tathagata’s words. After my extinction, transmit and display them in the Dharma-ending Age. Universally causing beings to awaken to this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

Ananda, these ten kinds of states appearing in meditation are all produced by the interaction of the Feeling Skandha and the mind. Ignorant beings do not reflect on themselves; when they encounter these situations, they cannot recognize them and claim to have attained sagehood. This commits the heavy sin of Great Lying and will lead to the Uninterrupted Hell.

You must remember the Buddha’s teachings. After I enter Nirvana, spread these truths widely in the Dharma-ending Age. Let all beings understand these true meanings, and do not let evil spirits take advantage. Protect and maintain this supreme path of cultivation.

Ananda, that good man. When practicing Samadhi and the Feeling Skandha is exhausted, although he has not extinguished his outflows, his mind can leave his form. Like a bird exiting a cage, it has already achieved this. From this ordinary body, he ascends through the sixty sage positions of the Bodhisattva. Assuming a mind-born body, he goes wherever he wishes without obstruction. For example, like a person speaking in their sleep. Although this person does not know it, his words have logical sound and order, causing those who are not asleep to understand them. This is named the Region of the Thinking Skandha. If the moving thoughts are exhausted and floating thoughts are eliminated, the awakened bright mind is like removing dust and dirt. Seeing the head and tail of one cycle of birth and death clearly, this is named the Exhaustion of the Thinking Skandha. This person can then transcend the Turbidity of Afflictions. Observing its cause, interconnecting false thinking is its root.

Ananda, that good cultivator, if he reaches the stage where the Feeling Skandha is eliminated, although he has not completely cut off afflictions, his mind can leave the body. Just like a bird flying out of a cage, he is free. Starting from this ordinary body, he can experience the sixty sage positions of Bodhisattva cultivation. He can obtain a mind-born body and go wherever he wants without obstruction.

This is like a person talking in their sleep. Although he himself does not know what he is saying, his words have tone and logic, so that awake people can understand them. This state is called the ‘Region of the Thinking Skandha’.

If one can stop all thoughts and eliminate floating delusions, the awakened mind will be as clean as if dust were wiped away. Being able to perfectly observe the beginning and end of birth and death, this is called ‘Exhaustion of the Thinking Skandha’. This person can transcend the Turbidity of Afflictions and observe that the root of afflictions is interconnecting false thinking.

Ananda, that good man. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves perfect brightness, sharpening his intense thought greedily seeking for cleverness and skill. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks cleverness, spreads his seat and speaks the Dharma. His form briefly changes, sometimes becoming a Bhikshu, causing the person to see him; or becoming Indra, or a woman, or a Bhikshuni. Or sleeping in a dark room, his body emits light. That person, in his confusion, mistakes him for a Bodhisattva. Believing his teachings, his mind is swayed. He breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to speak of disasters and auspicious omens and changes. Or says the Tathagata has appeared in a certain place. Or speaks of the fire at the end of the kalpa, or of wars. Terrifying people, causing their family wealth to be dissipated without cause. This is named a ‘Strange Ghost’ that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Next, Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest.

His mind loves this state of perfection and brightness, sharpening his focus, longing for deeper wisdom. Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The cultivator does not realize this is the work of a demon, but thinks he has attained supreme Nirvana.

The demon comes to the cultivator who craves wisdom, sets up a seat and preaches. He can instantly change his form, sometimes becoming a monk, sometimes Indra, sometimes a woman or a nun, sometimes glowing all over in a dark room.

The foolish cultivator mistakes this for a Bodhisattva, believes his teachings, and his will is shaken. He begins to break the Buddha’s precepts and indulge in lust secretly. The possessed person likes to talk about disasters and auspicious changes, or say that a Buddha has appeared somewhere, or predict apocalyptic fires or wars, intimidating others and causing them to lose their family wealth inexplicably. This is called a ‘Strange Ghost’ becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, both the disciple and the teacher will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Ananda, furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves roaming and wandering, letting his thoughts fly, greedily seeking experience. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person also does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks roaming, spreads his seat and speaks the Dharma. His own form does not change. But the listener suddenly sees himself sitting on a jeweled lotus flower, his whole body transformed into a cluster of purple-golden light. All the listeners, each one of them, sees this unprecedented thing. That person, in his confusion, mistakes him for a Bodhisattva. His mind becomes lustful and loose, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that Buddhas have appeared in the world. That a certain person in a certain place is the transformation body of a certain Buddha coming here. Or that a certain person is a certain Bodhisattva coming to transform the human world. Because the person sees this, a thirst arises in his mind. Wrong views secretly flourish, and the Wisdom of Modes is destroyed. This is named a ‘Drought/Monster Ghost’ (Mei) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves to roam, his spirit soaring, eager to experience various things.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person also does not realize he is possessed by a demon, claiming to have attained supreme Nirvana.

The demon comes to the cultivator who longs for travel, sets up a seat and preaches. This time, the demon’s own form does not change. But the listener suddenly sees himself sitting on a precious lotus flower, his whole body glowing with purple-golden light.

Every listener present has this unprecedented experience. The foolish cultivator mistakes this for a Bodhisattva, and greed and indulgence arise in his heart. He begins to break the Buddha’s precepts and secretly indulge in lust.

The possessed person likes to say: ‘Many Buddhas have appeared in the world. A certain person in a certain place is the incarnation of a certain Buddha coming here. A certain person is a certain Bodhisattva coming to the world to teach sentient beings.’

People who hear these words yearn for it, wrong views secretly arise, and true wisdom disappears. This is called a ‘Drought Ghost’ (Mei) becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, both the disciple and the teacher will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves continuous union/resonance, clarifying his intense thought, greedily seeking for matching/union. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person truly does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks union, spreads his seat and speaks the Dharma. His form and the listeners do not change externally. But he causes the listeners, before hearing the Dharma, to have their minds open and awaken. Moment by moment shifting and changing. Or obtaining knowledge of past lives, or knowledge of others’ minds. Or seeing hells, or knowing all the good and evil things in the human world. Or speaking verses, or reciting Sutras spontaneously. Each person is delighted, having obtained something unprecedented. That person, in his confusion, mistakes him for a Bodhisattva. With his mind full of love and attachment, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that Buddhas have sizes (great and small). That a certain Buddha was a Previous Buddha, a certain Buddha is a Later Buddha. Among them there are True Buddhas and False Buddhas. Male Buddhas and Female Buddhas. Bodhisattvas are the same. Because the person sees this, his original mind is washed away, and he easily enters into wrong understandings. This is named a ‘Charm/Monster Ghost’ (Mei) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves a soft and tranquil state, focusing on thinking, longing to merge with the truth.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person also does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who yearns for union with truth, sets up a seat and preaches. This time, the demon’s own image and the listeners’ appearance do not change.

However, it makes the listeners feel enlightened before they even hear the Dharma. Their thoughts change constantly; some suddenly remember past lives, some can read others’ minds, some can see hell, some know various good and bad things in the world, some can naturally speak verses, and some can recite scriptures themselves. Everyone feels very happy, feeling that this is an unprecedented experience.

The foolish cultivator mistakes this for a Bodhisattva, filled with tender love. He begins to break the Buddha’s precepts and secretly indulge in lust.

The possessed person likes to say: ‘Buddhas have sizes. A certain Buddha is a Previous Buddha, a certain Buddha is a Later Buddha. Among them are True Buddhas and False Buddhas. There are Male Buddhas and Female Buddhas. Bodhisattvas are the same.’

Those who hear these words have their original right faith washed away and easily fall into wrong views. This is called a ‘Charm Ghost’ (Mei) becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, both the disciple and the teacher will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves the root, exhausting the viewing of the beginning and end of the transformation of things. Refining his mind, greedily seeking analysis/discrimination. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person initially does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks the origin, spreads his seat and speaks the Dharma. His body has an awe-inspiring spirit that subdues the seeker. Causing those sitting below, although they have not heard the Dharma, naturally to have their minds subdued. These people say that the Buddha’s Nirvana, Bodhi and Dharma Body are present right now in my physical body. Father giving birth to son, son giving birth to grandson, generation after generation following one another, this is the Dharma Body dwelling permanently without end. They point to the present as the Buddha Land. Saying there is no other Pure Dwelling or Golden Form. That person believes and accepts it, forgetting his previous mind. Body and life take refuge, obtaining something unprecedented. These foolish people mistake him for a Bodhisattva. Investigating his mind, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say that eyes, ears, nose, and tongue are all the Pure Land. That the male and female organs are the true place of Bodhi and Nirvana. Those ignorant people believe these filthy words. This is named a ‘Poisonous Nightmare/Ghost’ (Gu) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves to explore the root, wanting to thoroughly understand the nature and process of the transformation of all things, his spirit becoming sharp, eager to analyze everything.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person initially does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who longs to explore the root, sets up a seat and preaches. This time, the demon emits a majestic aura that can suppress those who seek the Dharma, making those sitting below submit in their hearts even before hearing the Dharma.

The possessed person will say: ‘The Buddha’s Nirvana, Bodhi, and Dharma Body are right here in my physical body. Father begets son, son begets grandson, generation after generation, this is the eternal Dharma Body. Where we are now is the Buddha Land, there is no other Pure Land, nor any golden appearance.’

Those people believe it to be true, forget their original intention of cultivation, entrust their bodies and lives to the demon, thinking this is an unprecedented experience. These foolish people mistake this for a Bodhisattva, deeply investigating this evil doctrine. They begin to break the Buddha’s precepts and secretly indulge in lust.

The possessed person likes to say: ‘Eyes, ears, nose, and tongue are all Pure Lands, and the male and female reproductive organs are the true place of Bodhi and Nirvana.’

Ignorant people believe these filthy words. This is called a ‘Gu Poison Nightmare Ghost’ becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, both the disciple and the teacher will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves mysterious responses and universal flow/circulation, intensely researching, greedily seeking mysterious induction. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person originally does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks response, spreads his seat and speaks the Dharma. He can cause the listeners to temporarily see his body as if it were a hundred or a thousand years old. Their minds give rise to love and defilement, and they cannot bear to leave. They serve him personally as slaves/servants, providing the four requisites without feeling tired. He causes the people sitting below to each know that he is their former teacher and original Good Knowledge Advisor. A special love for the Dharma arises, sticking like glue and lacquer, obtaining something unprecedented. That person, in his confusion, mistakes him for a Bodhisattva. Being close to his mind, he breaks the Buddha’s rules of discipline and secretly engages in greedy desires. He likes to say ‘In a previous life, in a certain birth, I saved a certain person. At that time he was my wife, concubine, or brother. Now I come to save you again. You will follow me to return to a certain world to make offerings to a certain Buddha.’ Or says ‘There is another Great Light Heaven where a Buddha dwells. It is the resting place of all Tathagatas.’ Those ignorant people believe these lies and lose their original mind. This is named a ‘Plague Ghost’ (Li) that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves supernatural induction, wanting to research deeply, longing to resonate with mysterious forces.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth.

The demon can also make every listener feel: ‘This is my Buddha from a past life, my Good Knowledge Advisor.’ Thus, a special love for the Dharma arises in them, sticking like glue, feeling that this is an unprecedented experience.

Those foolish people mistake this for a Bodhisattva and follow him closely. They begin to break the Buddha’s precepts and secretly indulge in lust.

The possessed person likes to say: ‘In a previous life, in a certain life, I saved a certain person. At that time, that person was my wife, concubine, or brother. Now I come to save you. You should follow me to a certain world to make offerings to a certain Buddha.’

Or he might say: ‘There is a place called the Great Light Heaven where a Buddha lives. That is the resting place of all Tathagatas.’ Ignorant people believe these lies and lose their original intention of cultivation. This is called a ‘Plague Ghost’ (Li) becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, both the disciple and the teacher will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves entering deeply, controlling oneself with hardship. Enjoying living in hidden and quiet places, greedily seeking stillness. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person originally does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks the hidden/shade, spreads his seat and speaks the Dharma. Causing the listeners each to know their original karma. Or in that place, he says to one person: ‘You have not died yet but have already become an animal.’ He orders one person to step on his tail from behind. The person suddenly feels he cannot get up. Thereupon the whole assembly is sincerely convinced and subdued. If someone has a thought arise, he already knows its beginning. Outside of Buddha’s rules of discipline, he doubles the ascetic bitterness. Slandering Bhikshus, scolding the disciples, exposing people’s private affairs without avoiding ridicule or suspicion. He likes to predict future misfortunes and blessings, and when the time comes, it is accurate to the hair. This is named a ‘Great Power Ghost’ that in its old age has become a demon, coming to disturb this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves to control himself deeply, practicing diligently, liking to be in a quiet environment, longing for tranquility.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person from the beginning does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who yearns for tranquility, sets up a seat and preaches. This time, the demon can make every listener know their past life’s occupation.

He might say to one of them: ‘Although you are not dead yet, you have already become an animal.’ Then he orders another person to step on that person’s tail, and the person called an animal suddenly cannot stand up. Seeing this, everyone is convinced by the demon. Whatever someone thinks, the demon knows immediately. Those who follow the demon, in addition to observing the Buddha’s precepts, also add many ascetic practices. They slander other monks, scold fellow practitioners, and expose others’ privacy everywhere, unafraid of criticism.

The possessed person likes to predict future misfortunes and blessings, and every prediction is accurate. This is called a ‘Great Power Ghost’ becoming a demon in old age, coming to disturb the cultivator.

When the demon gets bored and leaves that person’s body, most of the disciples and teachers will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves knowledge and views, diligently and bitterly researching and seeking, greedily seeking (knowledge of) destiny. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person is especially unaware he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks knowledge, spreads his seat and speaks the Dharma. This person for no reason obtains a great precious pearl at the place where Dharma is spoken. That demon sometimes transforms into an animal, holding the pearl and various treasures, bamboo tablets, tallies, and documents, and other strange things in its mouth. First giving them to that person, then possessing his body. Or inducing the listeners to hide things underground, and a bright moon pearl shines on that place. All these listeners obtain something unprecedented. Many eat medicinal herbs and do not eat good meals. Or sometimes eat only one sesame seed or one grain of wheat a day. But their bodies are fat and full because of the demon power sustaining them. He slanders Bhikshus, scolds the disciples, without avoiding ridicule or suspicion. He likes to speak of treasures in other directions, or places where sages of the ten directions are hiding. Those who follow him often see strange people. This is named a ‘Mountain, Forest, Earth, City God, River, or Mountain Spirit Ghost’ that in its old age has become a demon. Or declaring/advocating lust, breaking Buddha’s precepts. Secretly engaging in the five desires with those who serve him. Or being vigorously diligent (Virya), purely eating grass and wood. acting without determination, disturbing that person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves to acquire knowledge, studying hard, eager to understand past lives.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person is completely unaware he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who creates knowledge, sets up a seat and preaches.

This time, the person will inexplicably obtain a big jewel at the place of preaching. Sometimes, the demon transforms into an animal, holding the jewel and other treasures, as well as bamboo slips, charms and other strange things in its mouth. The demon gives these things to the person first, then possesses him. Or, the demon induces the listeners to hide things underground, and then illuminates the place with a bright moon pearl. The listeners all feel that this is an unprecedented wonderful experience.

Those who follow the demon eat many medicinal herbs instead of normal food. Sometimes they eat only one hemp seed or one grain of wheat a day, but because of the demon’s power, their bodies become fat and healthy. They slander other monks, scold fellow practitioners, unafraid of criticism.

The possessed person likes to say: ‘In such and such a place there is a treasure, and sages of the ten directions rely on it.’ Those who follow him often see strange people. This is called a ‘Mountain Forest, Earth, City God, River and Mountain Spirit Ghost’ becoming a demon in old age. Some demons encourage people to indulge in lust, breaking the Buddha’s precepts, and secretly indulge in lust with believers. Some demons encourage people to practice diligently, eating only grass and wood, but behaving erratically, disturbing cultivators.

When the demon gets bored and leaves that person’s body, most of the disciples and teachers will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves spiritual powers and various transformations. Researching the origin of transformation, greedily grasping for spiritual power. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person truly does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks power, spreads his seat and speaks the Dharma. This person may hold fire in his hand, or pinch the light with his fingers, and distribute it onto the heads of the four assemblies of listeners. The fire on the heads of these listeners is several feet high, but has no heat and does not burn. Or walking on water as if on flat ground. Or sitting motionless in the air. Or entering into a bottle or staying in a sack. Passing through windows and penetrating walls without hindrance. Only regarding weapons is he not at ease. He calls himself a Buddha, wearing white clothes (lay clothes). Receiving prostrations from Bhikshus. Slandering Dhyana and Vinaya (Rules). Scolding the disciples, exposing people’s private affairs without avoiding ridicule or suspicion. He constantly speaks of spiritual powers and ease. Or causes people to see Buddha lands beside them. It is ghostly power confusing people, not real. Praising engaging in lust, not destroying coarse conduct. Using various obscenities as transmitting the Dharma. This is named ‘Heaven and Earth Great Power Mountain Essence, Sea Essence, Wind Essence, River Essence, Earth Essence, all grasses and trees that have accumulated essence/spirit over eons’. Or Dragon Sprites, or Immortals (Xian) who have died and revived as Sprites. Or Immortals whose term is ended and should die, but whose form does not change, being possessed by other monsters. In their old age they become demons, disturbing this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves supernatural powers, wanting to verify various forms, researching the root of transformation, eager to obtain magical power.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person really does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who longs for supernatural powers, sets up a seat and preaches. This time, the person might hold fire in his hand, and then distribute the fire onto the heads of the listeners. These fires might grow to several feet high, but emit no heat and do not burn anyone.

That person might also:

• Walk on water as if on flat ground
• Sit motionless in the air
• Enter into a bottle or a bag
• Pass through windows and walls without any obstruction
• But he is helpless against weapons

He claims to be a Buddha, but wears white clothes and accepts prostrations from monks. He slanders meditation and precepts, scolds fellow practitioners, and exposes others’ privacy everywhere, unafraid of criticism. He often says he has supernatural powers and can do whatever he wants. Sometimes he makes people see the Buddha Land, but this is the power of ghosts confusing people, not real. He praises lust, does not criticize coarse behavior, and teaches obscene words as Buddha Dharma.

This situation may be caused by the following spirits:

• Powerful Mountain Essence, Sea Essence, Wind Essence, River Essence, Earth Essence in heaven and earth
• Spirits formed by all grass and trees accumulating over a long time
• Dragon spirits
• Spirits formed by immortals reviving after death
• Immortals whose lifespan is ending and should have died, but whose bodies did not decay and were possessed by other monsters

These spirits become demons in old age and disturb cultivators.

When the demon gets bored and leaves that person’s body, most of the disciples and teachers will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves entering extinction, researching the nature of transformation, greedily seeking deep emptiness. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person ultimately does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks emptiness, spreads his seat and speaks the Dharma. In the midst of the great assembly, his form suddenly becomes empty/invisible. The assembly sees nothing. Then he returns from empty space, suddenly appearing. Existing and disappearing freely. Or making his body transparent like crystal (Vaidurya). Or lowering his hands and feet to emit the fragrance of sandalwood. Or his feces and urine are like thick rock honey. Slandering and destroying precepts, looking down on those who have left home. Constantly saying there is no cause and no effect. Once dead, one is forever extinguished, with no future body. And that all ordinary people and sages, although they attain emptiness and stillness, secretly engage in greedy desires. Those who accept his desires also obtain the empty mind, and deny cause and effect. This is named ‘Essence/Qi of Solar and Lunar Eclipses, Gold, Jade, Fungus (Lingzhi), Herbs, Qilin, Phoenix, Tortoise, and Crane’. Having lived for thousands or ten thousands of years without dying, they become spirits and are born in this land. In their old age they become demons, disturbing this person. When it becomes bored, it leaves the person’s body. Both disciple and teacher mostly fall into trouble with the king/law. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves to enter extinction/stillness, carefully researching the nature of transformation of all things, longing to achieve deep emptiness.

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person to the end does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who pursues emptiness, sets up a seat and preaches. This time, the person might suddenly disappear in front of the public, no one can see him, and then suddenly appear from the void, appearing and disappearing freely.

He might also:

• Make his body as transparent as crystal
• Hands and feet emit a scent of sandalwood
• Feces and urine are like thick honey

He slanders precepts and looks down on monks. He often says: ‘There is no cause and effect, when a person dies there is nothing left, there is no afterlife. All ordinary people and sages, even if they reach the state of emptiness and stillness, secretly covet desires. Those who accept his teachings can also obtain an empty state of mind and disbelieve in cause and effect.’

This situation may be caused by the following spirits:

• Essence of solar and lunar eclipses
• Gold, jade, Lingzhi fungus, medicinal herbs
• Divine beasts such as Qilin, Phoenix, Tortoise, and Crane

These things have lived for thousands of years without dying, becoming spiritual beings, and coming to the human world. They become demons in old age and disturb cultivators.

When the demon gets bored and leaves that person’s body, most of the disciples and teachers will fall into legal trouble.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Furthermore, good men. The Thinking Skandha is empty and wonderful, and he does not encounter evil thoughts. Within the Samadhi of perfect concentration, the mind loves long life, painfully researching the subtle, greedily seeking eternal years. Abandoning segmented birth and death, suddenly hoping for the transformation body and subtle form to dwell permanently. At that time, a heavenly demon waits for an opportunity. Its spirit possesses a person, who speaks the Sutras and the Dharma. This person completely does not realize he is possessed by a demon, and also says he has attained supreme Nirvana. He comes to that good man who seeks life, spreads his seat and speaks the Dharma. He likes to say he can go and return to other places without obstruction, or go ten thousand miles and return in an instant, bringing back things from there. Or in one place within a house, he causes someone to walk from the east to the west wall in a few steps, but the person walks hurriedly for years and cannot reach it. Therefore, this mind believes and doubts (even) the Buddha appearing before him. He constantly says: ‘Sentient beings of the ten directions are all my children. I gave birth to all Buddhas. I created the world. I am the Original Buddha. I was born naturally, not obtained through cultivation.’ This is named a ‘Living in the World Ease Heavenly Demon’ sending hisretinue/followers, like Chamunda (slave of King Yama) and the Pisaca servant of the Four Heavenly Kings. Those who have not awakened their minds are taken advantage of by their deficient brightness. They eat their essence and energy/spirit. Or (the cultivator) does not accomplish it through a teacher; the cultivator personally sees it. He claims to be Vajra (Dharma Protector) and grants you long life. Manifesting as a beautiful woman and engaging vigorously in greedy desires. Before a year has passed, the liver and brain are exhausted. He speaks alone, sounding like a Mei ghost. Before others realize it, he mostly falls into trouble with the king/law. Before receiving punishment, he has already dried up and died. Disturbing that person until his death. You should become aware of this first, so as not to enter transmigration. If you are confused and do not know, you will fall into the Uninterrupted Hell.

Ananda, that good cultivator, when his Thinking Skandha becomes illusory and subtle, he does not encounter evil thoughts. In perfect meditation, his Samadhi begins to manifest. At this time, his mind loves longevity, researching hard, craving to live forever. He does not want to experience birth and death again and again (Segmented Birth and Death), but hopes to instantly become an eternal subtle form (Transformation Birth and Death).

Just then, a heavenly demon finds an opportunity. The demon possesses a person and speaks the Dharma through that person’s mouth. The possessed person to the end does not realize he is possessed by a demon, claiming to have attained supreme Nirvana. The demon comes to the cultivator who pursuits longevity, sets up a seat and preaches.

This time, the person likes to say: ‘I can travel freely to various places. I can travel ten thousand miles in an instant and bring back things from those places.’ Or in a house, he makes someone walk from east to west in just a few steps, but if that person really walks fast, it would take years to arrive. Because of these strange phenomena, people begin to believe him, and even doubt whether the Buddha in front of them is real.

He often says: ‘Sentient beings of the ten directions are all my children. I gave birth to all Buddhas, I created the world. I am the Original Buddha, I appeared naturally, not through cultivation.’ This situation is caused by the subordinates sent by the Demon King of the Paranirmita-vasavartin Heaven (Having Ease Mastery over Others’ Transformations). These subordinates may be Chamunda, the Four Heavenly Kings’ Pisaca child, etc. Those who have not yet generated the Bodhi mind are confused by their illusory powers and have their essence and energy drained. Some even practice without a teacher (seeing the demon directly). The cultivator sees these demons claiming to be Vajra Dharma Protectors, saying they will give them longevity. The demon also transforms into a beautiful woman to seduce them into lust.

However, in less than a year, those people’s livers and brains will dry up. They talk to themselves, sounding like they are bewitched. Before others figure out what is going on, they have already fallen into legal trouble. Before even being punished, they die of exhaustion. These demons disturb cultivators, eventually causing their deaths.

Ananda, you should be alert in advance and not fall into reincarnation. If you are confused and unaware, you will fall into the Uninterrupted Hell.

Ananda, you should know that these ten kinds of demons, in the Dharma-ending Age, will leave home to cultivate the Way within my Dharma. Or possessing human bodies, or manifesting their own forms. All claim to have already achieved Correct Universal Knowledge and Awakening. Praising lust and destroying the Buddha’s rules of discipline. The evil demon teachers and demon disciples transmit lust to one another. Like this, evil spirits confuse their minds. Closely/Shortly for nine lives, or mostly exceeding a hundred generations. Causing true cultivators to become entirely the retinue of demons. After their lives end, they will certainly become citizens of the demon realm. Losing Correct Universal Knowledge, they fall into the Uninterrupted Hell. You now do not need to seek Nirvana/Extinction first. Even if you attain the state of No Learning (Arhatship), keep a vow to enter into that Dharma-ending Age. Giving rise to great compassion, rescuing sentient beings with correct minds and deep faith. Causing them not to be possessed by demons, and to obtain correct knowledge and views. I now save you, you have already transcended birth and death. You following the Buddha’s words is named repaying the Buddha’s kindness.

Ananda, you should know that in the Dharma-ending Age, these ten kinds of demons will leave home to practice within my Buddhism. Sometimes they possess people, sometimes they manifest their own forms. They will all say that they have become Buddhas, praising lust and destroying the precepts established by the Buddha.

Those evil demon Buddhas and their demon disciples will transmit lust from generation to generation. These evil spirits will confuse people’s hearts. It may last for nine lives or even more than a hundred lives. They make true cultivators become followers of demons. After these people die, they will completely become citizens of the demon world, losing correct wisdom and falling into the Uninterrupted Hell.

Ananda, you do not need to rush to pursue Nirvana now. Even if you become an Arhat, you must vow to remain in the Dharma-ending Age, giving rise to great compassion to save those sentient beings who are upright and deeply believe in the Buddha Dharma. Let them not be confused by demons and obtain correct knowledge and views. I have now saved you, and you have escaped from the cycle of birth and death. If you follow the Buddha’s teachings, you are repaying the Buddha’s kindness.

Ananda, these ten kinds of states appearing in Dhyana. They are all affairs generated by the interaction of the Thinking Skandha and the use of the mind. Beings are stubborn and confused and do not evaluate themselves. Awaiting this cause and condition, in their confusion they do not recognize it, and say they have ascended to sagehood. A great lie is accomplished, and they fall into the Uninterrupted Hell. You must pass on the Tathagata’s words. After my extinction, transmit and display them in the Dharma-ending Age. Universally causing beings to awaken to this meaning. Do not let the heavenly demons gain their convenience. Maintain and protect it to accomplish the Unsurpassed Way.

Ananda, the ten states appearing in meditation that I just mentioned are all produced by the interaction of the Thinking Skandha and the mind. However, ignorant sentient beings do not reflect on themselves. When they encounter these situations, they cannot recognize them clearly, but claim to have attained sagehood. This commits the heavy sin of Great Lying and will lead to the Uninterrupted Hell.

You must remember the Buddha’s teachings. After I enter Nirvana, spread these truths widely in the Dharma-ending Age. Let all sentient beings understand these true meanings, and do not let evil spirits take advantage. Protect and maintain this supreme path of cultivation.

Ananda, these words are very important, you must remember: ‘These ten states of meditation look magical, but they are actually caused by the interaction of our imagination and mind. Some people are too naive and do not think carefully. When they encounter these situations, they think they have become Buddhas. Speaking such big lies will send you to hell! So you must pass on the Buddha’s words so that everyone understands this truth and is not deceived by bad people. Only in this way can we protect everyone and let them achieve the correct result of cultivation.’

Reference

• Selected Buddhist Sutras: Shurangama Sutra