又不可坠于蕴界。所谓蕴界者，乃五阴魔用事。如一般入定，而槁木死灰之意多，大地阳春之意少，此则落于阴界，其炁冷，其息沉，且有许多寒衰景象，久之便堕木石。
Furthermore, one must not fall victim to the ensnaring world.The ensnaring world is where the five kinds of dark demons disport themselves.This is the case, for example, when, after fixation, one has chiefly thoughts of dry wood and dead ashes, and few thoughts of the bright spring on the great earth.In this way one sinks into the world of the dark.The energy is cold there, breathing is rough, and many images of coldness and decay present themselves.If one tarries there long one enters the world of plants and stones.
又不可随于万缘，如一入静，而无端众绪忽至，欲却之不能，随之反觉顺适，此名主为奴役，久之落于色欲界。(此即祖师所谓枯寂坐，只知性，不知命，未得机窍者之弊矣。)上者生天，下者生狸奴中，若狐仙是也。彼在名山中，亦自受用，风月花果，琪树瑶草，三五百年受用去，多至数千岁，然报尽还生诸趣中。
Nor must a man be led astray by the ten thousand ensnarements.This happens if, after the quiet state has begun, one after another all sorts of ties suddenly appear.One wants to break through them and cannot; one follows them, and feels as if relieved by this.This means the master has become the servant.If a man tarries in this stage long he enters world of illusory desires. At best, one finds oneself in heaven, at the worst, among the fox-sprits.Such a fox-spirit, it is true, may be able to roam in the famous mountains enjoying the wind and the moon, the flowers and fruits, and taking his pleasure in coral trees and jeweled grass.But after having done this for three to five hundred years, or at the most for a couple of thousand years, his reward is over and he is born again into the world of turmoil.
此数者，皆差路也。差路即知，然后可求验证。
All of these are wrong paths.When a man knows the wrong paths, he can then inquire into the confirmatory signs.
此章大义，系祖师指示学者回光工夫差谬之宜晓然。前章既示以调息之为要，此章复恐学者回光时误入于歧途，故祖师示人曰：“此中消息，身到方知。”盖调息静极，若不知和合凝集，将神入于炁穴，非堕于顽空，即入于魔境。此即祖师所谓“枯木岩前错落多”也。缘垂帘坐久，或见光华彩色发现，或见菩萨神圣降临，种种幻景，皆非佳乡，实乃魔境。又或回光静极，周身气息未得融和，肾水不能上潮，下元气冷，其息沉浊。此所谓大地阳和气少，乃入于空顽之境也。抑或坐久，杂念丛生，止之不住，随之反觉顺适，切不可再坐，再坐反足长火，与身无益。即须放下，径行片时，俟气和心适，然后再坐。坐静总要有觉有知，若得丹田气息融和温暖，真阳之机蠢蠢欲动，方为得窍。既得则不致堕于色欲阴魔之界矣。
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