前期提示：十種深喻。
這一些個如幻的境，也不可取，也不可捨。你也不可以說是把它拿來，也不可以把它捨掉了。因為一切都是空的，你不要看成實有的，這是十種的深喻。這十種的深喻是什麼意思呢？就是叫你不要執著一切，一切一切都要把它放下，你看得破，放得下，就得到自在。
「奢摩他中」：奢摩他就是止觀，修這個止觀的法門。「用諸如來」：用一切佛的這個「毗婆舍那」：就是微密觀照，用這個微密觀照，去「清淨修證」，「漸次深入」：一點一點地就往前進。
阿難。如是皆以三增進故。善能成就。五十五位。真菩提路。
「阿難，如是皆以三增進故」：像這以上所說，都用這個三種的增進，「善能成就」：能成就什麼呢？成就這「五十五位，真菩提路」：這五十五位就是十信、十住、十行、十回向、十地、等覺，再加上煖、頂、忍、世第一，這是五十五個位子。
作是觀者。名為正觀。若他觀者。名為邪觀。
「作是觀者」：你能以看三界如空花，一切的佛事如夢如幻，依照這個三種的增進去修行。三種的增進，前邊已經講過，不知你們記得不記得？第一就是要除其助因，第二就要刳其正性，第三要違其現業。能照這樣去修行，經過這五十五個位子，用這個金剛心的觀察，微密觀照，你能以作這樣子的觀的話，「名為正觀」：這就是正當的修行，修行這個不生滅法。「若他觀者」：你要是不修這種的法門，不照這樣去觀察，去觀照去，你修那個生滅法，那就是「名為邪觀」：那叫邪觀，那叫邪修行。你依照這個法門去修行，這是正修行。
爾時文殊師利法王子。在大眾中。即從座起。頂禮佛足。而白佛言。當何名是經。我及眾生。云何奉持。
「爾時」：講到這個地方，「文殊師利法王子，在大眾中，即從座起」：這個文殊師利菩薩就起來，「頂禮佛足」，「而白佛言」：對佛說了，「當何名是經」：應該給這部經起個什麼名字呢？「我及眾生，云何奉持」：我們現在的大眾和將來的眾生，怎麼樣奉持修行呢？怎麼樣來依教奉行，修行這個法門呢？
佛告文殊師利。是經名大佛頂。悉怛多般怛囉。無上寶印。十方如來。清淨海眼。
「佛告文殊師利」：文殊師利菩薩請問這部經的名字，那麼佛就告訴文殊師利法王子說，「是經名大佛頂」：這部經的名字就叫「大佛頂」，這個大、佛、頂，這就是佛的無見頂相上邊放光如來，這個叫大佛頂。「悉怛多般怛囉」：這是一個大白傘蓋。「無上寶印」：沒有再比它尊貴的了，這叫無上；寶印，這個是法王的一個寶印，佛的一個寶印。這是第一個名字。這第一個名字就是表示這〈楞嚴咒〉的最無上、最高了，你要是有人念這個〈楞嚴咒〉，就和佩帶法王的寶印一樣，就和得到佛給你一個寶印一樣。這部經也就是「十方如來，清淨海眼」：十方如來就是十方佛；清淨的海眼，就是清淨的智慧，清淨智慧的一個眼，那麼這個眼也就表示是個智慧。
待續 |
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From last issue: The Ten Profound Analogies
You should not look upon any of these things as real. You should neither grasp nor reject these illusory states. That is because everything is empty; you should not regard anything as actually existent. What is the meaning behind these Ten Profound Analogies? They tell you not to be attached to anything at all. You have to put everything down. If you see through it and put it all down, then you will obtain self-mastery.
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. Shamatha means stopping and vipashyana means contemplating. We are to cultivate the Dharma door of stopping and contemplating. Vipashyana also means “subtle, secret contemplation and illumination.” Gradually, bit by bit, one progresses and enters into this purification and certification.
Sutra:
Ananda, because they put to use the three means of advancement throughout all of them, they are well able to accomplish the fifty-five stages of the true Bodhi path.
Commentary:
Ananda, because they put to use the three means of advancement throughout all of them, they are well able to accomplish the fifty-five stages of the true Bodhi path. The “three means of advancement” have already been explained.
The “fifty-five stages” are :
1.The Ten Faiths
2.The Ten Dwellings
3.The Ten Conducts
4.The Ten Transferences
5.The Four Additional Practices
6The Ten Grounds
7.Equal Enlightenment
Sutra:
This manner of contemplation is called “proper contem-plation.” Contemplation other than this is called “deviant contemplation.”
Commentary:
This manner of contemplation is called “proper contemplation.” If you can look upon the triple world as upon flowers in space; if you can regard all deeds of the Buddha as if done in a dream and if you rely on the three means of advancement in your cultivation, your contemplation is proper. The three means of advancement are:
1. Getting rid of aiding causes
2.Cleaning up the proper nature
3.Guarding against the manifestation of karma
If you can use the vajra mind in your contemplation to make a subtle, secret contemplation and illumination as you pass through the fifty-five stages, then you are practicing proper contemplation. This is proper cultivation of the dharma of neither production nor extinction. Contem-plation other than this is called “deviant contemplation.” If you don’t cultivate in this way, if you cultivate dharmas of production and extinction, then you are practicing deviant contemplation.
Sutra:
Then Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha‘s feet and said to the Buddha, “What is the name of this Sutra, and how should we and all living beings uphold it?”
Commentary:
At this point in the discussion, Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha’s feet and said to the Buddha--Bodhisattva Manjushri now has a question to ask: What is the name of this Sutra, and how should we and all living beings uphold it? World Honored One, what name do you give to this Sutra? How should we in this assembly and living beings of the future uphold it? How should we cultivate it? How should we practice in accord with this Sutra?”
Sutra:
The Buddha told Manjushri, “This Sutra is called ‘The Unsurpassed Precious Seal of the xi dan duo bo da la (sitatapatra) of the Great Buddha’s Summit, and the pure, clear, ocean-like eye of the Thus Come Ones of the ten directions.”
Commentary:
The Buddha told Manjushri, “This Sutra is called ‘The Unsurpass-ed Precious Seal of the xi dan duo bo da la (sitatapatra) of the Great Buddha’s Summit. This refers to the invisible summit, the crown of the Buddha’s head, which poured forth splendorous light. Xi dan duo bo da la is the Great White Canopy. There is nothing more revered or honored than the “Unsurpassed Precious Seal.” The “precious seal” is that of the Dharma King, the Buddha. This first name indicates how supreme the Shurangama Mantra is. If people recite the Shurangama Mantra, they are worthy of receiving the precious seal of the Dharma King. This Sutra is also the pure, clear, ocean-like eye of the Thus Come Ones of the ten directions. This refers to pure wisdom. The “eye” represents wisdom.
To be continue
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