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阿難。從乾慧心。至等覺已。是覺始獲。金剛心中。初乾慧
地。
「阿難」，「從乾慧心」：前邊乾慧地，又叫乾慧心，又叫金剛初心，「至等覺
已」：到等覺這個菩薩的位、這個地方。「是覺始獲」：這個覺，始獲「金剛心中」：在這個金剛後心，這個叫金剛後心，「初乾慧地」：這是金剛後心一個初乾慧
地。前邊那個乾慧地，是這個欲愛乾枯，還沒有和如來法水相接，所以叫乾慧地，又叫金剛初心。那麼這個乾慧地，他沒和如來這個妙莊嚴海相接，所以這也叫一個
乾慧地，又是金剛後心，這是最後的一步了。
如是重重。單複十二。方盡妙覺。成無上道。
「如是重重」：像前邊這個重重，這重重「單複十二」：怎麼叫重重呢？重重就
是十信、十住、十行、十回向，又十地，這重重。十信有十個，十住有十個位子，十行又有十個位子，十回向又有十個位子，十地又有十個位子。再加四加行––
煖、頂、忍、世第一，這統統是五十四個；再加等覺，這五十五個。有的說加乾慧地，那麼乾慧地和等覺這是一個的、單的。什麼叫單呢？單就是乾––乾慧地，又
有這個煖，加上煖位，加上頂位。乾、煖、頂、忍、世、等、妙，這是七個位子。乾就是乾慧地，煖就是煖位，頂就是頂位，忍是忍位，世是世第一位，又有等覺、
妙覺，這合起來七個。這七個位子是單的，乾慧地這是一個，煖位、頂位、忍位、世第一、等覺、妙覺，這都是單的。那麼這七個單的，又有五個重的、複的。五個
複的就是什麼呢？就是十信、十住、十行、十回向、十地，這五個位子，每一個位子都有十個，這就是重複了，所以這叫複。那麼合起來，這十二個，所以才說「單
複十二」，「方盡妙覺」：才完了妙覺這個路子，成了妙覺這個果體。「成無上道」：這時候，這佛道才成就了。
是種種地。皆以金剛觀察。如幻十種深喻。奢摩他中。用諸如
來毗婆舍那。清淨修證。漸次深入。
「是種種地」：這前邊由金剛初心的乾慧地，到十信、十住、十行、十回向、十
地、四加行，這種種的地，這都叫「種種地」。「皆以金剛觀察」：這都用金剛心來修行，來觀察。「如幻十種深喻」：如幻，就是你說它真，它又不是真的；你說
它假，又不是假的。前邊我不是講，這要怎麼樣呢？「修行空華萬行」，這是如幻；「宴坐水月道場」，這也是如幻；「降伏鏡裏魔軍」，這也是如幻；「大作夢中
佛事」，這也是如幻。這都是如幻。
十種深喻是什麼呢？第一，這個「一切業障如幻」，你看這一切的業障，也都是
虛幻的，而不是真實的。「一切法如燄」，你看一切的法，應該看得好像那個陽燄似的。什麼叫陽燄呢？就是在這個春天，你看見有的地上好像冒煙似的，你離遠看
的是冒煙，到近邊又沒有什麼了，什麼也沒有，這就叫陽燄。你應該觀這一切法如陽燄。「一切身如水月」，你看自己這個身如水月，好像水中的月似的。「一切妙
色如空華」，你看這一切的妙色好像空花似的。「一切妙音如谷音」，一切的妙音呢，就好像那個山谷的音似的，如谷音。「諸佛國土如乾闥婆城」，諸佛國土本來
應該是真的，但是你應該看它像乾闥婆城。乾闥婆，我們前邊曾經講過，這個天龍八部有乾闥婆，是天上一個樂神。看這個諸佛國土也就好像乾闥婆城似的。「佛事
如夢」，所有的佛事也好像做夢似的。「佛身如影」，佛的身也應該看他像影子似的。「業身如像」，你這個報身如像，就好像一個偶像似的。「法身如化」，法身
也是一個幻化的。都不要看它是真的。
待續
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Sutra:
Ananda, the enlightenment that encompasses
the mind of dry wisdom through to the culmination of equal
enlightenment is the initial attainment of the vajra mind. This
constitutes the level of Initial Dry Wisdom.
Commentary:
Ananda, the enlightenment that encompasses
the mind of dry wisdom, also called the initial vajra mind
and the level of dry wisdom, through to the culmination of
equal enlightenment, is the initial attainment of the vajra mind.
This refers to the latter vajra mind. This constitutes the
level of Initial Dry Wisdom of the latter vajra mind. The
previous level of dry wisdom referred to the drying up of emotional
love and desire. At that point, he had not yet joined with the Thus
Come One’s Dharma water. Now, even though this latter level of dry
wisdom is more encompassing, he still has not yet joined the sea of
wonderful adornments of a Thus Come One, so it’s also referred to as
“dry wisdom.” However, it pertains to the latter vajra mind and is the
final step.
Sutra:
Thus there are a total of twelve single and
grouped levels. At last they reach Wonderful Enlightenment and
accomplish the Unsurpassed Way.
Commentary:
Thus there are a total of twelve single and
grouped levels. There are seven single levels:
1. initial
dry wisdom 5.first in the world
2.
heat
6.equal enlightenment
3.
summit
7.wonderful enlightenment
4. patience
There are five
grouped levels:
1. the Ten
Faiths 4.the Ten Transferences
2. the Ten
Dwellings 5.the
Ten Grounds
3. the Ten Conducts
Because each of
these levels includes ten positions, they are classed as groups.
Together the seven single levels and the five groups make twelve. The
five grouped levels and the four additional practices make fifty-four
positions. Together with Equal Enlightenment, there are fifty-five in
all. Some count the Initial Dry Wisdom of the latter vajra mind as the
fifty-fifth, but actually that level of dry wisdom is the same as Equal
Enlightenment.
At last
they reach Wonderful Enlightenment and accomplish the Unsurpassed Way.
They come to the end of the path to Wonderful Enlightenment and
accomplish the reward and the substance of Wonderful Enlightenment.
They have accomplished Buddhahood.
Sutra:
At all these levels they use vajra
contemplation of the Ten Profound Analogies for the ways in which
things are like an illusion. In shamatha they use the Thus Come Ones’
vipashyana to cultivate them purely, to be certified to them, and to
gradually enter them more and more deeply.
Commentary:
At all these levels they use vajra
contemplation of the Ten Profound Analogies for the ways in which
things are like an illusion. These levels are the ones just
described, from the level of dry wisdom of the initial vajra mind
through the Ten Faiths, the Ten Dwellings, the Ten Conducts, the Ten
Transferences, the Ten Grounds, and the Four Additional Practices. They
use the vajra mind to cultivate with, to contemplate by. They
contemplate how things are like an illusion. “Illusion” means that you
say it is real, but it isn’t; you say it’s false, but it isn’t. It’s as
I mentioned before:
The myriad
practices he cultivates are but flowers in space.
The Bodhimanda he sits in is like the moon in water,
And subduing the demonic armies, mere reflections in a mirror.
He does great deeds of the Buddhas while in a dream.
The “Ten
Profound Analogies” are as follows:
1. All
karma is like an illusion. You should look upon karmic obstacles as
illusory, not real.
2. All dharmas are like a mirage. Sometimes in the spring you’ll see
what seems to be smoke rising, but when you approach the spot, you find
there’s really nothing there at all. It’s just a mirage. You should
look upon all dharmas in the same way.
3. All physical bodies are like the moon in water.
4. All wonderful forms are like flowers in space.
5. All wonderful sounds are like echoes in a valley.
6. All Buddhalands are like gandharva cities. Basically the Buddhalands
are real, but you should look upon them as if they were but the cities
of gandharvas. Gandharvas are musical spirits, one of the eightfold
division of ghosts and spirits.
7. All deeds of the Buddha are like dreams.
8. The Buddha’s body is like a reflection.
9. The reward body is like an image.
10.The Dharma body is like a transformation. You should not look upon
any of these things as real.
To be continued
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