「此名精明，流溢前境」：這個名字叫精明，這個精明流溢前邊的這種境界。
【注四】
【注四】上人於一九九三年十二月二日補述
弟子：「此名精明，流溢前境。」這 句話怎麼說？
上人：這就因為他太精太明啦，就好 像假聰明---世間智慧，那也就是太精明 了嘛！
弟子：前境是指什麼？
上人：前邊所說的那個境界。
弟子：還是他在用功當前的境界？
上人：就是他以前所得到的境界。
「斯但功用」：這一種的境界只不過 是一種功用而已，不能常，它是偶爾的。 如果你隨時可以自由出入，願意到什麼地 方去就到什麼地方去，願意回來就回來， 操縱自由，「放之則瀰六合」，放開了滿 三千大千世界，「卷之則退藏於密」，隨 時可以收回來。你若不能這樣子，不能隨 你自意，這叫什麼呢？這是暫時的一種功 用，你用功用到這個地步了，就有這麼一 個境界。「暫得如是」：暫時間得這麼一 個境界，不是永遠的，不是常常都能這個 樣子，不是常常能身出礙。
「非為聖證」，這不是證果，聖人證 果不是這個樣子的。「不作聖心」：你若 不作證果這樣的解法，「你看，我這修行 真有了功夫囉！我簡直地又能怎麼樣出玄 入牝。」你若這樣一自滿，怎麼樣啊？那就完了。不作聖心，「名善境界」：你若不做證聖證果，這還可以，這種境界還算沒有大的妨礙，沒有大的過錯。「若作聖解」：假使你說：「哦！我現在的功夫不得了了，我真了不起了，我現在就是出世的聖人，我就是阿羅漢了！」你若一這樣子認為自己是阿羅漢，證了聖果，「即受群邪」：這時候一切的魔就都會來了。魔既然來了，那將來是墮地獄的。
阿難。複以此心。精研妙明。其身內徹。是人忽然。於其身內。拾出蟯蛔。身相宛然。亦無傷毀。此名精明。流溢形體。斯但精行。暫得如是。非為聖證。不作聖心。名善境界。若作聖解。即受群邪。
這是五陰裏色陰的第二種魔的境界。這種魔境為什麼來的？就因為你修行，你用功才有的；如果你不用功，你想找這種魔的境界也找不著，他不理你的。因為什麼呢？因為你是個窮人，他到這兒來也沒有什麼好處。現在你修行修到有寶貝了，他就來了，想要把你的寶貝給搶去。
那麼來的時候你要怎麼樣子呢？你還要如如不動，了了常明，不要著相，不要生執著心，也不要想：「啊！這種境界真好啊！再來一次吧！」不要去歡迎它，也不要不歡迎它，就像沒有那回事似的。非為聖證，這不是一種證果的境界；不作聖心，你要是不作證果這樣想，名善境界，這個還不錯的。你若一作聖解說：「啊！我現在真是了不起了，連在我身裏的蟲，我都能把牠拿出來。」這種認為自己得了神通自在，這就錯啦！你只要有這一念的貢高心，魔就來了，隨著你的貢高心就鑽到你心裏來。鑽到你的心裏怎麼樣啊？就把你擺佈得搖搖盪盪，得不著定力了。
待續 |
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This state is called "the pure brightness merging into the environment." The pure light flows into the surrounding environment.
Note 4. The Venerable Master's explanation on December 2, 1993
Disciple: "This state is called the pure light merging into the environment." How is this sentence explained?
Venerable Master:This means that the person is too smart. He has false intelligence and worldly wisdom. He is simply too clever!
Disciple: What does "the environment" refer to?
Venerable Master:It refers to the state mentioned earlier.
Disciple: Is it the state that occurs when he is working at cultivation?
Venerable Master: It's simply the state he attained previously.
It is a temporary state in the course of cultivation. This kind of skill is temporary; it will not last. It is different from being able to come and go wherever you please. With that kind of complete freedom, one can:
Let it go, and it fills the six directions;
Roll it up, and it secretly hides away.
If one lets it go, it fills the universe. And yet one can gather it back in at any time. If you cannot do this whenever you want, then yours is only a temporary skill. It's a state that you may encounter when you reach a certain level in your cultivation. However, this state is temporary. You won't always have a body that transcends obstructions. And so it does not indicate sagehood. You have not reached the fruition of a sage. This isn't what it's like when a sage realizes the fruition.
If he does not think he has become a sage, then this will be a good state. That is, you don't say, "Oh, I truly have some skill in my cultivation! I can actually send a body out through the top of my head!" If you become arrogant like that, what happens? It's all over for you. However, if you don't interpret this state as proof that you have attained to sagehood, then this state is no great hindrance; there is nothing particularly wrong with it. But if he considers himself a sage, then he will be vulnerable to the demons' influence. You might say, "Oh! My skill is extraordinary. I'm fantastic! I am a sage who has transcended the world! I'm an Arhat!" If you think that way, the demons will descend upon you. Once the demons come, you are headed for a fall into the hells.
Sutra:
Further, Ananda, as the person uses his mind to intently investigate that wondrous light, the light will pervade his body. Suddenly he will be able extract intestinal worms from his own body, yet his body will remain intact and unharmed. This state is called "the pure light surging through one's physical body." It is a temporary state in the course of intense practice, and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence.
Commentary:
This is the second demonic state of the form skandha. These demonic states are brought about by your vigorous effort in cultivation. If you were not working hard, you could not attract such demonic states even if you wanted to. The demons would pay no attention to you. In their eyes, you would be just another poor person, and they would obtain no advantage in coming after you. But now since you've been cultivating, you've amassed some treasures, and that's what the demons are after.
What should you do when they come? You have to remain in a state of unmoving suchness and clear understanding. Do not become attached to appearances. Have no attachments at all. Do not think, "What a fine state! I'd like to experience it again!" Don't welcome it, and don't reject it. Just act as if nothing were happening. If you do not consider yourself a sage, then it is a good state. But if you think you are a sage, and you say, "Wow! I'm incredible! I can pull parasites out of my body," if you decide you've obtained spiritual powers and self-mastery, then you've made a mistake. With that one thought of arrogance, the demons come. Riding on that thought of arrogance, they bore into your mind and take over. They manipulate you until you have no samadhi power left.
To be continued |
