|
覺明保持。能以妙力。回佛慈光。向佛安住。
猶如雙鏡。光明相對。其中妙影。重重相入。
名迴向心。
「覺明保持」：你和佛氣分相接，就有一種
覺悟的心了；覺悟而有智慧聰明的這種氣分，
你保持不失掉。「能以妙力」：能用這個妙力
，「回佛慈光」：你以微妙這個力量和佛這個
慈光互相相接。「向佛安住」：那麼你這個氣
分和佛的氣分，你這個光和佛的光，都互相來
回交接。「猶如雙鏡」：就好像懸兩個鏡子似
的，「光明相對」：這光明互相對著，「其中
妙影」：在兩個鏡子中間的妙影，「重重相入
」：重重就是沒有盡的、重重無盡的，沒有完
的這種的光相入，「名迴向心」。
心光密迴，獲佛常凝，無上妙淨，安住無為，
得無遺失，名戒心住。
「心光密迴」：你的心光和佛的心光互相密
通、密迴；密迴也就是密通——你的心光也通
到佛的心光，佛的心光也通到你的心光，這也
是密迴。密迴——佛的心光到你的心裡邊又回
到佛那兒去，你的心光到佛的心裡去，又回到
你自己的心裡去，這心光與心光互相交接。「
獲佛常凝」：得到佛常常的照耀你，和佛甚至
於合而為一。「無上妙淨」：沒有比這個再上
的這種妙淨。「安住無為」：安住到無為法上
，「得無遺失」：得到這無為法也不會遺失。
「名戒心住」：這個名字就叫戒心住。
住戒自在。能遊十方。所去隨願。名願心住。
你住到這個戒的無上金剛光明寶戒的上面，
「自在」：得到一種自在，得到一種神通。這
種神通自在是自在神通的，不必要作意；不必
要這麼作意，就得到「能遊十方」。「所去隨
願」：你到什麼地方都是隨心滿願的，都沒有
障礙。因為隨心滿願，所以就叫「願心住」：
在十信裡邊這是願心住，你有什麼願就可以滿
足願。
阿難。是善男子。以真方便。發此十心。心精
發揮。十用涉入。圓成一心。名發心住。
現在講的這個文是十住––十住的位，前邊
是十信的位，這是菩薩的果位：十信、十住。
這個十住：
第一是發心住，第二是治地住，
第三是修行住，第四是生貴住，
第五是具足住，第六是正心住，
第七是不退住，第八是童真住，
第九是王子住，第十是灌頂住。
這十住的位置，即是這個菩薩的果位已經將要
到佛的果位上了，但是還沒有到，暫時住到這
個地方，住到這個位置上。
「阿難」：佛叫了一聲阿難。「是善男子」
：這個修道的菩薩，「以真方便」：以這種真
正的方便，「發此十心」：發前邊所講的十信
的那十種心。這十種心，「心精發揮」：這個
心發出光輝來了：「十用攝入」：這十種心發
出來這十種的用，就是前面這十心也就叫十種
的用、叫十種的信：這個信、用，「圓成一心
」：十用攝入，圓成一心，又回到一個心，這
個心叫什麼呢？就叫「發心住」。這是十住裡
邊的第一個位置，叫發心住，即第一住。
→待續
|
|
|
From last issue:
The Dwelling of the Mind of Faith in Irreversibility and the Dwelling of the Mind of Faith in Protecting the Dharma.
|
Guarding their light of enlightenment, they can use this wonderful force to return to the Buddha's light of compassion and to come back to stand firm with the Buddha. It is like two mirrors that are set facing one another, so that between them the exquisite images interreflect and enter into one another layer upon layer. This is called "the Mind of Transference."
Guarding their light of enlightenment, they can use this wonderful force. When you join with the life-breath of the Buddha, you obtain a kind of enlightenment. You are enlightened, and you have wisdom and intelligence which you can maintain without loss. These people can return to the Buddha's light of compassion and come back to stand in firm with the Buddha. With this subtle, wonderful power, you can unite with the Buddha's compassionate light. Your life-breath and light interact with the Buddha's life-breath and light, like two mirrors that are set facing one another, so that between them the exquisite images interreflect and enter into one another layer upon layer. When two mirrors are placed opposite one another, the images interreflect repeatedly. They display infinite layers of interreflection. This is called "the Mind of Transference."
With this secret interplay of light, they obtain the Buddha's eternal solidity and unsurpassed wonderful purity. Dwelling in the unconditioned, they know no loss or dissipation. This is called "the Mind that Resides in Precepts."
With this secret interplay of light, they obtain the Buddha's eternal solidity and unsurpassed wonderful purity. There is a hidden connection between the light of your mind and the light of the Buddha's mind; that is what is meant by the "secret interplay of light." The light of your heart reaches to the Buddha's light, and the Buddha's light reaches your heart. After the light of the Buddha has entered your heart, it returns to the Buddha. After the light of your mind has entered the Buddha's mind, it returns to your own mind. This interplay of light goes full circle. You thus obtain a constant illumination from the Buddha. In fact, you simply become one with the Buddha. There is nothing that surpasses this wonderful purity. Dwelling in the unconditioned, they know no loss or dissipation. One has obtained the unconditioned Dharmas, and no loss can occur. This is called "the Mind that Resides in Precepts."
Abiding in the precepts with self-mastery, they can roam throughout the ten directions, going anywhere they wish. This is called "the Mind that Resides in Vows."
Abiding in the precepts with self-mastery, they can roam throughout the ten directions, going anywhere they wish. When you dwell in the unsurpassed Vajra Bright Jeweled Precepts, you attain self-mastery and spiritual powers. Such spiritual penetrations come with freedom and ease. There is no need for mental exertion, no need to set one's mind to it in order to be able to go anywhere in the ten directions. They can go anywhere they wish without hindrance. This is called "the Mind that Resides in Vows." In the Ten Faiths, this is the Mind that Resides in Vows. Whatever wish or vow you make can be fulfilled.
Ananda, these good people use honest expedients to bring forth those ten minds. When the essence of these minds becomes dazzling and the ten functions interconnect, then a single mind is perfectly accomplished. This is called "the Dwelling of Bringing Forth the Resolve."
This section of the text discusses the Ten Dwellings while the previous section discussed the Ten Faiths: these are part of the Bodhisattva stages. The Ten Dwellings are:
1. The Dwelling of Bringing Forth the Resolve
2. The Dwelling of the Ground of Regulation
3. The Dwelling of Cultivation
4. The Dwelling of Noble Birth
5. The Dwelling of Endowment with Skill-in-Means
6. The Dwelling of Rectification of the Mind
7. The Dwelling of Irreversibility
8. The Dwelling of a Pure Youth
9. The Dwelling of a Dharma Prince
10. The Dwelling of Anointing the Crown
At this stage, the Bodhisattva is about to reach the position of a Buddha, but isn't there yet. So the Bodhisattva temporarily abides in these dwellings.
"Ananda," the Buddha calls out, "These good people, these Bodhisattva" who are cultivating the Way, use honest expedients to bring forth those ten minds." The Ten Minds are the ten minds of faith just discussed. When the essence of these minds becomes dazzling and the ten functions interconnect, then a single mind is perfectly accomplished. The "ten functions" refer to the ways in which the Ten Minds are used. When they interconnect, they all come back to one single mind. This is called "the Dwelling of Bringing Forth the Resolve," the first of the Ten Dwellings.
→To be continued
|
