發明二相。一者開聽。聽種種鬧。精神堥亂。二者閉聽。寂無所聞。幽魄沈沒。
剛才說閉月羞花之貌，這個閉，就是把月亮的光都給關上了。
你看到嗎？講得這麼厲害。可是這個願意造業的人，還要去造去。你說成佛那麼好，他不歡喜去成佛；你說地獄那麼壞，哈！他想試試看。成佛那麼好，他不想試試看，一試也不試，說等一等再說。地獄那麼樣子恐怖，他要去試試看。你說這個聽壞聲啊，會造罪業，他一遇著這境界就要去聽去。說我聽講經，說聽聲不對的。他不知那個講經講的是不是真的，他現在要試試看。「發明二相」：有兩種的形相。「一者」就是「開聽」。開聽，就「聽種種鬧」，好鬧熱，好喧鬧的這個聲音。「精神堥亂」：堥亂，就是昏亂了，什麼也都忘了。「二者閉聽，寂無所聞」：二者，什麼也聽不見了，耳朵也聾了，聽不見什麼了，寂無所聞。「幽魄沈沒」：這時候他這個魂魄，也不知道沉到什麼地方去了。
如是聞波。注聞則能。為責為詰。注見則能。為雷為吼。為惡毒氣。注息則能。為雨為霧。灑諸毒蟲。周滿身體。注味則能。為膿為血。種種雜穢。注觸則能。為畜為鬼。為糞為尿。注意則能。為電為雹。摧碎心魄。
「如是」：像上邊所說這個「聞波」。
「注聞」：這個聞波，注到聞這個耳根上邊，注到這個聞塵。「則能，為責為詰」：責就責備；詰就是詰問，也就是審問。言其你在生的時候，由這個聞塵造出種種的惡業，而到地獄裡被責問，被詰究。「注見則能」：如果這個聞波注到見上。就能「為雷為吼」：那麼有這個雷吼地獄。「為惡毒氣」：有一種惡毒的氣來薰。「注息則能，為雨為霧」：注到這個息塵上，為雨、霧。在這個地獄裡，一天到晚都是雨霧，這種地獄。「灑諸毒蟲」：這個雨裡面下一切的毒蟲，這個毒蟲在你每一個毛孔裡都咬，往你毛孔裡鑽。「周滿身體」：滿身都是這個毒蟲。
「注味則能，為膿為血」：注到味塵上，就能為膿為血。「種種雜穢」：非常的不潔淨。「注觸則能，為畜為鬼」：注到觸塵上，就能做畜生或者做鬼。「為糞為尿」：在這個糞尿地獄裡受罪去。「注意則能，為電為雹」：有這個雹電地獄，一天到晚總有好像這個閃電似的，下這個冰雹，受這種痛苦。「摧碎心魄」：能把這個鬼的心魄都給摧碎了。
三者嗅報。招引惡果。此嗅業交。則臨終時。先見毒氣。充塞遠近。亡者神識。從地湧出。入無間獄。
第三是嗅的果報。這個鼻子，你不要以為它就單單聞一聞味道，還可以造什麼業呢？可是它這聞到味，也就可以造成一種的業。因為它貪著聞這個味塵，貪聞香味，有的時候也就會不正常。譬如，貪聞女人香味；有這種的邪見，也就可以造出種種的惡業，招引種種惡的果報。「此嗅業交」：這個嗅業和其他諸根這種的業交接。「則臨終時」：這個人當死的時候。就「先見毒氣」：他在生的時候，願意聞香氣，現在就變成毒氣了。你要知道，世界上香的東西，香到極處就有毒氣。「充塞遠近」：這個毒氣，在遠的地方，和近的地方都有。「亡者神識，從地湧出」：他，因為看見什麼地方都是毒氣，他也從這個地湧出。出去，他以為沒有毒氣，想逃避這個毒氣，誰不知想逃避毒氣，也就跑到這個無間地獄裡去了。
發明二相。一者通聞。被諸惡氣。熏極心擾。二者塞聞。氣掩不通。悶絕於地。
「發明二相」：發明兩種相。「一者」，就是這個「通聞」，「被諸惡氣」：就被一切的惡氣。「熏極心擾」：令心裡擾攘不安，也不知怎麼樣好。「二者塞聞」：閉塞，把這個聞性閉塞了。「氣掩不通」：氣不通了。「悶絕於地」：就悶得要死了。
如是嗅氣。衝息則能。為質為履。衝見則能。為火為炬。衝聽則能。為沒為溺。為洋為沸。衝味則能。為餒為爽。衝觸則能。為綻為爛。為大肉山。有百千眼。無量咂食。衝思則能。為灰為瘴。為飛沙礫。擊碎身體。
「如是嗅氣」：這個嗅氣。「衝息則能，為質」：這個質，也是質問。那麼「為履」：這個履，就叫你履行你所作的事情。「衝見則能，為火為炬」：變成火炬地獄。「衝聽則能，為沒為溺」：這個沒溺，就是被水淹了。這個沒溺地獄裡頭又有血水啊，又有尿啊之類的。「為洋為沸」：又能變成烊銅，又能變成沸湯，這種地獄。「衝味則能，為餒為爽」：餒，這個魚肉放得時間久了，這叫餒，就是壞了，餒壞了。這個湯，時間久也變壞了，這叫做爽。這個就是所吃的東西都變壞了。「衝觸則能，為綻為爛」：破爛了。「為大肉山」：就變成大肉山。
「有百千眼」：有百千隻眼睛在那個肉山上。「無量咂食」：有無量無邊那麼多蟲子，爭著吃你的身上的血。「衝思則能」：你這個嗅衝到思上，就能「為灰為瘴」：這一切的不潔淨的，一些個病痛，一些個灰塵，和這一些個瘴氣，來衝你。「為飛沙礫」：又變成這個飛沙走石，這個沙礫，有沙塊、土塊啊。「擊碎身體」：你不知道從什麼地方它就來擊碎你這個身體。
待續 |
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Sutra:
Two appearances are created. One is open hearing, in which all sorts of noise is heard and the essential spirit becomes confused. The other is closed hearing, in which there is total stillness and no hearing and the soul sinks into oblivion.
Commentary:
Do you see this? Such a vivid description! This happens to the person who wanted to create karma and to keep on doing that. You can tell him how fine it is to become a Buddha, but he doesn’t want to become a Buddha. You can tell him how terrible the hells are but he thinks he wants to try them out. Becoming a Buddha is so fine but he isn’t interested in trying that. He doesn’t try in the least. He procrastinates. “Wait a while,” he says. The hells are dreadful, but he wants to try them out. If you listen to bad sounds, you will create karmic offenses. When he gets a chance to, he wants to listen to that stuff. “I’ve heard in explanations of the Sutras that it is wrong, but I don’t know if that’s really true.” And so he wants to test it. Two appearances are created. One is open hearing, in which all sorts of noise is heard and the essential spirit becomes confused. He becomes muddled and forgets everything. The other is closed hearing, in which there is total stillness and no hearing. The second is hearing nothing at all. His ears are deaf and he hears no sound. In total stillness and no hearing, the soul sinks into oblivion. His soul has no awareness of where it is going.
Sutra:
When the waves from hearing overflow into hearing, they become scolding and interrogation. When they overflow into the seeing, they become thunder and roaring, and evil poisonous vapors. When they overflow into the breath, they become rain and fog permeated with poisonous organisms that entirely fill up the body. When they flow into the sense of taste, they become pus and blood and every kind of filth. When they flow into the sense of touch, they become animals and ghosts and excrement and urine. When they flow into the mind, they become lightning and hail that ravage the heart and soul.
Commentary:
When the waves from hearing overflow into hearing. These waves originate in the ears and overflow into the defiling objects of sound. They become scolding and interrogation. This indicates that when he was alive, defiling objects of sound caused him to create all kinds of evil karma. That’s why he has to bear scoldings and interrogations in the hells. When they overflow into the seeing. If the waves of hearing pour into the seeing, they become thunder and roaring. That is the Hell of Thunder and Roaring. They also become evil poisonous vapors. These putrid vapors permeate everywhere. When they overflow into the breath, they become rain and fog. The overflow into the defiling objects we breathe in becomes rain and fog. In this Hell of Rain and Fog it’s always drizzling and dreary, permeated with poisonous organisms. In the rains are all sorts of venomous insects and bugs. These organisms gnaw at the offender’s every hair pore. They drill into his pores until they entirely fill up the body. When they flow into the sense of taste, they become pus and blood. Overflowing into the defiling objects of taste, the waves of hearing become pus and blood and every kind of filth. They are despicably dirty. When they flow into the sense of touch, they become animals and ghosts. When the waves of hearing overflow into the defilements of taste, they become animals or ghosts, and excrement and urine. These are the punishments in the Hell of Excrement and Urine. When they flow into the mind, they become lightning and hail. In this Hell of Lightning and Hail bolts of lightning flash all day and all night. And the hailstones that rain down are excruciatingly painful. They ravage the heart and soul. They rip through the heart of those ghosts, devastating them.
Sutra:
The third is the retribution of smelling which beckons one and leads one to evil ends. The karma of smelling intermingles and thus at the time of death one first sees a poisonous vapor that permeates the atmosphere near and far.
Commentary:
The third is the retribution of smelling. You shouldn’t think that all the nose can do is smell things. It can also create karma. When the nose smells it can make karma because it becomes greedy to smell those defiling scents. When it smells something fragrant, it will sometimes act in improper ways. For instance, if it smells the sweet fragrance of a woman, it can incite deviant views which in turn can create all sorts of bad karma. It beckons one and leads one to evil ends.
The karma of smelling intermingles with the karma of the other sense organs. And thus at the time of death, when one is about to die, one first sees a poisonous vapor. Before he liked to smell sweet scents, which now turn into poisonous vapors that permeate the atmosphere near and far. The poisonous vapors reach distant places and also fill the places close to him. The deceased one’s spiritual consciousness wells up out of the earth. Because everywhere he looks there are poisonous vapors, he leaps up from the earth hoping to get out of the poisonous vapors. He wants to leap out of the poisonous atmosphere. Who would have guessed that in making that leap, he enters the uninterrupted hells.
Sutra:
Two appearances are created. One is penetrating smelling in which he is thoroughly infused with evil vapors and his mind becomes distressed. The other is blocked smelling in which the breath is cut off and there is no passage. He lies stifled and suffocating on the ground.
Commentary:
Two appearances are created. One is penetrating smelling in which he is thoroughly infused with evil vapors and his mind becomes distressed. He becomes agitated and doesn’t know what to do. The other is blocked smelling in which the breath is cut off. The ability to smell is obstructed and there is no passage. The breath cannot pass. He cannot breathe and he lies stifled and suffocating on the ground. He is suffocated to the point of death.
Sutra:
When the vapors of smelling invade the breath, they become cross-examination and reenacting. When they invade the seeing they become fire and torches. When they invade the hearing they become sinking and drowning, molten metal and boiling liquids. When they invade the sense of taste, they become putrid or rancid foods. When they invade the sense of touch, they become the actions of ripping apart and beating to a pulp. They also become a huge mountain of flesh which has a thousand eyes and is sucked and fed upon by numberless worms. When they invade the mind they become ashes and pestilent air, and flying sand and gravel which cut the body to ribbons.
Commentary:
When the vapors of smelling invade the breath, they become cross-examination and reenacting. You have to go over what you did—reenact it. When they invade the seeing they become fire and torches. They turn into the Hell of Fire and Torches. When they invade the hearing they become sinking and drowning. This means drowning in fluids. This is the Hell of Sinking and Drowning. The fluids in that hell include pools of blood and cesspools of urine. They become molten metal and boiling liquids. It can turn into molten copper or boiling liquids. This is the Hell of Boiling Liquids. When they invade the sense of taste, they become putrid or rancid foods. Putrid describes the smell of rotting fish. It is a horrible stench. Rancid describes what happens to soups if you let them stand too long. These refer to having to eat foods that have turned bad. When they invade the sense of touch, they become the actions of ripping apart and beating to a pulp—tearing and destroying. They also become a huge mountain of flesh which has a thousand eyes. This mountainous mound of flesh has a thousand eyes in it. It is sucked and fed upon by numberless worms. Boundlessly, incalculable worms fight over sucking the blood out of his body. When they invade the mind. When your breath invades your mind, it becomes ashes and pestilent air. The air is foul and contains diseases. The ashes and pestilent air impinges upon him. It becomes flying sand and gravel. The sand is filled with stones and clumps of earth, which cut the body to ribbons. He never knows where they’re going to come from and rip his body to pieces.
To be continued |
