by Hsuan Hua
[7] “Further, in this samādhi, once this good person has seen the aggregate of form disintegrate, he will see the aggregate of sense-perception appear. Now he may tell himself that he has done enough, and immediately an unreasonable and intense arrogance will well up within him.14
He will feel pride in his actual status, and further, he will arrogantly consider himself to be the equal of people whose status is in fact above his. He may also have the arrogance to think that he is not merely equal to but superior to people whose status is above his. He may cherish the arrogant belief that he is already enlightened. Finally, he will come to the arrogant conclusion that he is almost the equal of people who are greatly superior to him. These feelings arise in him all at the same time. He will think disparagingly even of the Thus-Come Ones throughout the ten directions, not to speak of the sages at the lower levels of realization — the Hearers of the Teaching and the Solitary Sages. This state is called ‘having the view that one is superior and lacking the wisdom to free oneself of this view.’ If he understands this state, he will not suppose that he has become a sage. But if he thinks that he has become a sage, then a demonic arrogance will enter the depths of his mind. He will refuse to bow when he visits stupas15 or temples, and he will destroy sutras and images of the Buddhas. He will say to those who give him alms, ‘These images are nothing but gold or bronze, nothing but clay or wood. The sutras consist of nothing but palm-leaves or layers of cloth. What is everlasting and real is my physical body, yet you do not revere it. Instead you venerate clay and wood. That is to get it backwards.’ Some people will believe in him so strongly that they follow him in smashing images or in discarding sutras in refuse pits. He will raise doubts in people’s minds and lead them straight into the Unrelenting Hell. Having lost his ability to enter correct samādhi, he is certain to fall.
[8] “Further, in this samādhi, once this good person has seen the aggre-gate of form disintegrate, he will see the aggregate of sense-perception appear. He may perfect an even more subtle basis for his already refined understanding. He may reach a state in which everything is in accord with his wishes. Immediately a feeling of infinite serenity16 may arise in his mind. He may tell himself that he has become a sage and has achieved complete mastery of himself.17 This state is called ‘becoming pure and serene on the basis of wisdom.’ If he understands this state, he will not persist in supposing that he has become a sage. But if he continues to think that he has become a sage, then a demonic pleasure in serenity will enter into the depths of his mind. The good person will tell himself that he has done enough, and he will no longer try to make progress. In this he will be acting much like that ignorant monk.18 He will lead people into delusion and error, and as a result they will fall straight into the Unrelenting Hell. Having lost his ability to enter correct samādhi, he is certain to fall.
[9] “Further, in this samādhi, once this good person has seen the aggre-gate of form disintegrate, he will see the aggregate of sense-perception appear. Within what has been his clear understanding, an illusory understanding may arise, and immediately he may come to the conclusion that there is no existence after death. His preoccupation with this wrong idea of emptiness may cause him to deny the existence of causation. He will be convinced by this wrong idea so much so that he will come to the further conclusion that after death there is nothing at all.19 If he understands this state, he will not suppose that he has become a sage. But if he thinks that he has become a sage, then a demonic wrong view of emptiness will enter into the depths of his mind. He will speak ill of keeping the precepts, saying that precepts are the province of the Lesser Vehicle. He will say that since Bodhisattvas have understood emptiness, how could there be any keeping or breaking of precepts where Bodhisattvas are concerned? In the presence of almsgivers who have faith in him, he will often drink alcoholic beverages, eat meat, and defile himself with lustful promiscuity. His demonic power will keep his followers from doubting him and questioning his doctrines. When this ghostly state of mind has possessed him for a long time, he may even drink urine and eat excrement, saying that these things are the same as emptiness. Because he himself will feel free to violate the Buddha’s regulations, he will induce others to commit offenses. Having lost his ability to enter correct samādhi, he is certain to fall.
[10] “Further, in this samādhi, once this good person has seen the aggre-gate of forms disintegrate, he will see the aggregate of sense-perception appear. Now his previous illusory understanding20 may become so strong that it fills his mind and permeates his bones. Then a boundless craving may suddenly arise in his mind and may become so extreme that he goes mad with sexual desire. This state is called ‘being in a samādhi in which one’s mind seems filled with contentment and making the mistake of succumbing to desire because one lacks the wisdom needed for self-control.’ If he understands this state, he will not suppose that he has become a sage. But if he thinks that he has become a sage, a demon of desire will enter the depths of his mind and possess him. He will constantly speak of desire as the Bodhisattvas’ path. He will teach his white-robed followers21 that those who indulge in indiscriminate promiscuity will be the ones who will inherit his Dharma.22 Because in the time of the Dharma’s ending credulous people will be easily swayed by the power of ghosts and spirits, he will be able to attract a following of one or two hundred or perhaps five or six hundred people, or even a thousand or ten thousand people. But when the demon that has possessed him becomes weary of possessing him, it will abandon him. Then his charisma will vanish, and as a result he will become entangled in legal difficulties with the royal government. He will confuse his followers and lead them straight into the Unrelenting Hell. Having lost his ability to enter correct samādhi, he is certain to fall.
“These ten states, Ānanda, may manifest when these beings practice meditation in stillness and interact with the aggregate of sense-perception. They may be dulled and confused by these experiences, and they will no longer be capable of taking a proper measure of themselves. When faced with these circumstances, they will become further confused, and in their failure to know themselves, they will make the claim that they have reached the level of a sage. This egregious falsehood will cause them to fall into the Unrelenting Hell.
“After my nirvana, you must explain my teachings and transmit them to beings of the time of the Dharma’s ending so that all beings everywhere will understand what I have taught. Do not allow the celestial demons to have their way. Protect these practitioners and lend them support so that they can realize the supreme enlightenment.”
Ten Demonic States of Mind Associated with the Aggregate of Cognition
“Ānanda, when a good person who has been practicing samādhi no longer experiences the aggregate of sense-perception, he will be able to leave his body as if he were a bird escaping from a cage, although he will not have put an end to his outflows. He retains his ordinary human body, but he already has the potential to ascend through the sixty stages of a Bodhisattva.23 He is now able to use his mind to create a spiritual body24 that can travel about freely just as he wishes. He will be like a man who talks while sound asleep but who does not realize he is doing it. His voice will be clear enough and his words will make sense enough to be understood by others who are awake. He is now in the region of the aggregate of cognition.
“Now, if the movement of thought in his mind ceases such that all superfluous cognition dissipates, then his awakened mind will cease to be defiled. He will understand with complete clarity the deaths and rebirths of all the classes of beings, without exception. He has reached the end of the aggregate of cognition and will now be able to transcend the turbidity of affliction. He will contemplate how this aggregate arises, and he will see that its basis is the pervasive influence of deluded mental activity.
[1] “Ānanda, in the wonder that ensues when this good person no longer experiences the aggregate of sense-perception, he will not give rise to any harmful anxiety.25 As he perfects his concentration, he will experience l
ight, and within his samādhi he may come to crave a more ample illumination. He will intensify his concentrated thought as he seeks avidly to develop his skill.
“Then a celestial demon, seizing the opportunity it has been waiting for, will descend upon some other person and possess him.26 This other person will not realize that he has been possessed, and so when he is speaking about the sutras, he will claim that he himself has entered the supreme nirvana. He will then seek out the good person who has avidly desired to develop his skill. Then the possessed person will arrange a seat and begin to teach his methods.
Demons can discern what it is that you crave, and they can use that to tempt you. Therefore, practitioners don’t need to ward off demons by reciting a particular mantra or by engaging in a special practice. They need simply to be honest and true. They need to avoid contention and greed; they need to avoid craving and selfishness. If you practice diligently with all your effort, no demon can bother you. But as soon as you become greedy or you start scheming how to gain some personal benefit or how to take a moral shortcut, it’s easy for demons to possess you. They can see what level of practice you’ve reached and know what methods to use in order to lure you. They can easily find some other person to possess and use as an intermediary in order to entice and delude you. That’s the case here in this passage. (VIII, 93–4)
“He will be able to instantly change his appearance, causing his listeners to see him as a monk or as Lord Śakra, or as a precepted laywoman or a nun. He may cause his body to emit light while he is reclining in a darkened room. His listeners27 will have such confidence in him that they will be fooled into thinking that he is a Bodhisattva. He will disturb their minds profoundly. As a result, their sexual desires will overwhelm them, and their lusts will lead them into illicit and clandestine liaisons in violation of the Buddha’s moral guidelines.
If you encounter people who are manifesting spiritual powers as described in this passage, don’t get carried away by what you see, no matter what it is.... Rather, look on the situation as if it didn’t exist.... Be neither elated nor disgusted. If you do become elated or disgusted, you will have responded to the influence of what you’ve seen. (VIII, 93)
“This possessed person will also take pleasure in predicting extraordinary occurrences, whether calamitous or auspicious. He may announce that a Thus-Come One has appeared in the world in a certain place. He may speak of fires at the end of eons; he may predict war. In this way he will frighten people into recklessly squandering their families’ wealth.
If you want to determine whether someone is genuine or phony, whether he is a Bodhisattva or a demon, you can look for the following two things. First, see whether he has any sexual desires; and second, see whether he is greedy for money. If he cheats people in order to satisfy his lust and avarice, then he is not genuine. (VIII, 95)
“This is called ‘being troubled and confused by an uncanny ghost that in its old age has become a demon.’ When the demon has wearied of troubling and confusing the person it has possessed, it will abandon him. Then he and his followers will run afoul of the law of the royal domain.
“You should be aware of all this in advance so that you will not be reborn among these celestial demons. If you do not recognize what is happening to you, you will become confused, and you will fall into the Unrelenting Hell.
[2] “Further, Ānanda, in the wonder that ensues when this good person no longer experiences the aggregate of sense-perception, he will not give rise to any harmful anxiety. As he perfects his concentration, he will experience light, and within his samādhi he may come to crave the experience of roaming far and wide by letting his concentrated thought fly forth. He may avidly seek such experiences.
“Then a celestial demon, seizing the opportunity it has been waiting for, will descend upon another person and possess him. This other person will not realize that he has been possessed, and so when he is speaking about the sutras, he will claim that he himself has entered the supreme nirvana. He will then seek out the good person who avidly wishes to roam far and wide. Then the possessed person will arrange a seat and begin to teach his methods.
In this state, the practitioner is greedy for adventure. He wants his spirit to leave his body so he can go everywhere, see the sights, and have some fun.... As soon as he entertains this thought of roaming, it gives a celestial demon the chance to disturb him. If the practitioner had not had these thoughts, the demon wouldn’t have come. (VIII, 99–100)
“He himself will not change his appearance, but he may cause the people who are listening to him to suddenly see themselves sitting on magnificent lotus-flowers, with their entire bodies transformed into masses of purple-golden light. They all will feel that they have experienced something entirely new. They will be fooled into thinking that the possessed person is a Bodhisattva, and as their minds are weakened by lust, they will enter into illicit and clandestine liaisons in violation of the Buddha’s moral guidelines.
“The possessed person will like to say that Buddhas are appearing in the world. He will claim that in such and such a place, such and such a Buddha has appeared as a particular person. Or he will claim that such and such a person is some particular Bodhisattva who has come to teach people and transform them. Those who witness all this will be filled with admiration. Their wrong views will imperceptibly grow into a dense profusion, while the seeds from which wisdom grows will be destroyed.
“This is called ‘being troubled and confused by a drought-causing ghost that in its old age has become a demon.’ When the demon has wearied of troubling and confusing the person it has possessed, it will abandon him. Then he and his followers will run afoul of the laws of the royal domain. “You should be aware of this in advance so that you will not be reborn among these celestial demons. If you do not recognize what is happening to you, you will become confused, and you will fall into the Unrelenting Hell.
[3] “Further, in the wonder that ensues when this good person no longer experiences the aggregate of sense-perception, he will not give rise to any harmful anxiety. As he perfects his concentration, he will experience light, and within his samādhi he may come to crave the experience of a sustained merging of minds. He will purify his mind at its subtlest levels in his avid search for that merging.
In this state, the practitioner seeks to join his mind with the minds of all the sages.... His avid search for that merging gives the celestial demon a chance to come and disturb him. (VIII, 105)
“Then a celestial demon, seizing the opportunity it has been waiting for, will descend upon another person and possess him. This other person will not realize that he has been possessed, and so when he is speaking about the sutras, he will claim that he himself has entered the supreme nirvana. He now will seek out that good person who craves a merging of minds. Then the possessed person will arrange a seat and begin to teach his methods.
“He himself will not change his appearance, nor does he cause people who have come to hear him to change their appearance. But even before they begin listening to him, he will make them undergo a series of constantly changing mental experiences. He may enable them to remember their past lives, or to read other people’s minds, or to see into the hells, or to be aware of all the good and evil events that are occurring in the human realm. Or he may enable them to speak spontaneously in verse or to recite sutras.28 They all will rejoice in their belief that they have just experienced something entirely new and extraordinary. They will all be fooled into thinking that the possessed person is a Bodhisattva. He will make them feel inexhaustible cravings, and they will enter into illicit and clandestine liaisons in violation of the Buddha’s moral guidelines.
“This possessed person will delight in saying that some Buddhas are greater and some lesser, or that some Buddhas are senior and some junior, or that some are genuine and some are false, or that some are male and some are female. He will say the same of Bodhisattvas. Hearing all this will erode his listeners’ connection with their fundamental minds so that it
becomes easy for them to adopt deviant ideas.
“This is called ‘being troubled and confused by an animal-possessing ghost that in its old age has become a demon.’ When the demon has wearied of troubling and confusing the person it has possessed, it will abandon him. Then he and his followers will run afoul of the laws of the royal domain.
“You should be aware of this in advance so that you will not be reborn among these celestial demons. If you do not recognize what is happening to you, you will become confused, and you will fall into the Unrelenting Hell.
[4] “Further, in the wonder that ensues when this good person no longer experiences the aggregate of sense-perception, he will not give rise to any harmful anxiety. As he perfects his concentration, he will experience light, and within his samādhi, he may crave knowledge of ultimate origins. He may wish to make a thorough investigation of beginnings and endings as he contemplates the changing natures of all things. He may seek to refine his understanding of things, and he avidly seeks analytical explanations.
“Then a celestial demon, seizing the opportunity it has been waiting for, will descend upon another person and possess him. This other person will not realize that he has been possessed, and so when he is speaking about the sutras, he will claim that he himself has entered the supreme nirvana. He now will seek out the good person who craves knowledge of ultimate origins. Then the possessed person will arrange a seat and begin to teach his methods.
