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前期提示：
真信明了。一切圓通。陰處界三。不能為礙。
如是乃至。過去未來。無數劫中。
捨身受身。一切習氣。皆現在前。是善男子。
皆能憶念。得無遺忘。名念心住。
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「如是乃至」：像這樣子，乃至「過去未來」：過去、未來、現在，「無數劫中」，沒有數量那麼多的劫數裡邊，「捨身受身」，捨身就是死了，受身就是生啦，這生生死死，死死生生，生生世世，捨身受身不知有多少。
「一切習氣」：在每一生中，就有每一生的習氣。有一生就習得喝酒，有一生就習得抽煙，有一生就習得去賭錢，有一生就習得去行淫慾，有一生就習得殺生，有一生習得偷盜，有一生習得打妄語，有一生習得種種不好的行為，總而言之，太多了，這是壞的習氣。那麼又有好的習氣，有一生就學著去拜佛，有一生又學得去讀誦〈楞嚴咒〉，有一生又去學得聽講《楞嚴經》，有一生又去聽講《法華經》。總而言之，生生世世，多生多劫，經驗很多種道路，所以現在這個修行人一切習氣，很多生的習氣，「皆現在前」：就好像演電影似的，都現在自己的面前了。
「是善男子」：這個修道的、好的善男子，「皆能憶念」：他都可以想得起來，都可以記得住。「得無遺忘」：得這種境界他就不忘了，不忘就永遠念玆在玆地總念這種的因緣，「名念心住」：所以叫念心住。這是十信裡頭的念心住。
妙圓純真。真精發化。無始習氣。通一精明。惟以精明。進趣真淨。名精進心。
「妙圓純真」；又微妙而圓滿、純真，「真精發化」；由這個真精而發出一種變化，於是乎，「無始習氣」：無始以來這種的習氣，「通一精明」：這個習氣，都變精明了；無始的習氣，既然都變了，就都變成一種精明的智慧，「惟以精明」：以這種精明的智慧，「進趣真淨」：再向前精進。精進到什麼地方呢？精進到真清淨的這個地方。真清淨的地方，就沒有一切染污，「名精進心」：這就叫精進的信心住，精進向前精進的信心住。
心精現前。純以智慧。名慧心住。
在這個心，進趣到真淨這個境界上，「心精現前」：心，也明了；明了就有一種真正的智慧，所以「純以智慧」，這時候，這智慧純了。純，就是一點雜的念沒有了，其他愚癡妄想完全都沒有了，前面不是提到「消滅一切妄想」，滅盡無餘了嗎？所以，這是純以智慧，「名慧心住」：這叫智慧的信心住。
執持智明。周遍寂湛。寂妙常凝。名定心住。
「執持智明」：不要放鬆這個智慧，要執持這智慧的光明，「周遍寂湛」：周遍法界而寂然湛然。寂就是寂靜，湛然就是清湛，寂靜而清湛。「寂妙常凝」：寂湛，就是寂而常照；寂妙，就是照而常寂，這有一種妙。寂妙常凝，常凝，這個凝就好像凝結似的，什麼凝結的呢？是這種智慧所凝結的。智慧，以前還淺一點，現在又深一層，由這個智慧水，一常凝了，「名定心住」：因為常凝，就名定心住。
→待續
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Reminder from last issue :
When true faith is clearly understood, then perfect penetration is total, and the three aspects of skandhas, places, and realms are no longer obstructions. Then all their habits throughout innumerable kalpas of past and future, during which they abandon bodies and receive bodies, appear to them now in the present moment. These good people can remember everything and forget nothing. This is called "the Mind that Resides in Mindfulness."
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Then all their habits throughout innumerable kalpas of past, present, and future, during which they abandon bodies and receive bodies, appear to them now in the present moment. Abandoning bodies means dying, and receiving bodies means being born. For time beyond calculation they have been undergoing birth after birth, death after death, over and over. It is not known just how many bodies they have abandoned and received.
In each one of those lives, they have different habits. In one life they learned to drink wine. In another life they learned to smoke. In another life, they were habitual gamblers. Another life found them with the habit of lust. In another life, they learned to kill. In another life they learned to steal. In another life, they learned to lie. In another life, they picked up all kinds of bad habits. In general, there are too many to speak of. That's looking at the bad habits. But there are also good habits. In one life, they learned to bow to the Buddhas. In another life, they learned to recite the Shurangama Mantra. In one life, they learned to listen to the explanation of the Shurangama Sutra. In another life, they learned to listen to the Dharma Flower Sutra. In general, throughout all those lives in so many kalpas, they walked many paths. So now, all those habits that were accumulated through many lives appear before the cultivators just like a movie.
These good people can remember everything and forget nothing. These good people who are cultivating the Way can bring it all to mind. They can remember it all. When they attain that state, they never forget. That means they are always mindful of those causes and conditions, in thought after thought. This is called "the Mind that Resides in Mindfulness," the second of the Ten Faiths.
When the wonderful perfection is completely true, that essential truth brings about a transformation. They go beyond the beginningless habits to reach the one essential brightness. Relying solely on this essential brightness, they progress toward true purity. This is called "the Mind of Vigor."
When the wonderful perfection is completely true, that essential truth brings about a transformation. They go beyond the beginningless habits to reach the one essential brightness. Those beginningless habits turn into a kind of essential bright wisdom. Relying solely on this essential brightness, they progress toward true purity. How vigorous are they? Their vigor takes them to a place of true purity which is devoid of any defilement. This is called "the Mind of Vigor." This is the dwelling of the mind of faith in vigor, in vigor which makes progress forward.
The essence of the mind reveals itself as total wisdom. This is called "the Mind that Resides in Wisdom."
When the mind has progressed to a state of true purity, then the essence of the mind reveals itself as total wisdom. The mind is clear and understanding, which means one has some genuine wisdom. "Total Wisdom" means that there is not the least bit of random thinking remaining. The stupidity and false thoughts are all gone. Remember that this was described above, where it said that "all false thinking is completely eliminated." This is called "the Mind that Resides in Wisdom." This is the dwelling of the mind of faith in wisdom.
As the wisdom and brightness are held steadfast, a profound stillness pervades. The stage at which the majesty of this stillness becomes constant and solid is called "the Mind that Resides in Samadhi."
As the wisdom and brightness are held steadfast, a profound stillness pervades. This means that you must hold onto the light of wisdom and not let go of it. Then there is a profound stillness that extends throughout the Dharma Realm. The stage at which the majesty of this stillness becomes constant and solid is called "the Mind that Resides in Samadhi." The "profound stillness" represents what is "tranquil and eternally illumining," and the "majesty of this stillness" represents what is "illumining and eternally tranquil." "Solid" here refers to the solidifying of the water of wisdom. It had been shallower before; now it deepens. Because it is constant and solid, it is called "the Mind that Resides in Samadhi."
→To be continued
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