|
阿難。其次梵天。統攝梵人。圓滿梵行。澄心不動。寂湛生光。如是一類。名少光天。
「阿難。其次梵天。統攝梵人」：在前邊所說梵眾天、梵輔天、大梵天，再往深了一層說，就是他能管理這個梵人。「圓滿梵行」：他修這個清淨的行修得圓滿了。「澄心不動」：他的心澄清、不動了。「寂湛生光」：他能以寂然湛清，久而久之，他就生出一種光來。「如是一類。名少光天」：像這一類的天人名叫少光天。
光光相然。照耀無盡。映十方界。遍成琉璃。如是一類。名無量光天。
「光光相然」：光光互照，光光互然，互相照。你看我們這個光和光，它是合的，沒有不合的。這個燈，你也有光，它也有光，光和光不會發生衝突，不會打架的。是的，光和光不打架。你有你的光，我有我的光，沒有互相說是你的光這麼大，我的光這麼小，你欺侮我，沒有的。無論你大光小光，它都不發生衝突，這叫光光相然，光光相照。
「照耀無盡」：這個光，光光互照，光光互然，這照耀無盡。你照耀我，我照耀你，照耀無盡，沒有窮盡。「映十方界」：這時候映照到十方的世界。「遍成琉璃」：所有的十方世界都成了琉璃了。「如是一類。名無量光天」：像這一類的，叫無量光天。
吸持圓光。成就教體。發化清淨。應用無盡。如是一類。名光音天。
「吸持圓光」，互相吸持，吸，就是取，持，就是止持，取來止持這個圓光。
「成就教體」，這光音天，它那個地方的天人，不要講話的，就是以光音，互相講話，就是用這個光來講話，不用語言來講話的。光音天用這個光互相交換意見，互相通達對方的意思，所以這叫成就教體，成就它那一個地方的一個光音的教體。光音，就是彼此不要講話，就用光一照，大家就明白了，這正所謂心照不宣，這心光互相一照，你也明白我的意思，我也明白你的意思。你想要說什麼，我也知道；我想要對你講什麼，你也知道，就用這個光來互相通的。「發化清淨」，發生一種清淨的光。「應用無盡」，它這種光是應用無盡的。「如是一類」，像這樣一類，就「名光音天」，叫光音天。
阿難。此三勝流。一切憂懸所不能逼。雖非正修真三摩地。清淨心中麤漏已伏。名為二禪。
「阿難此三勝流」，阿難！這三層天，這三個天，少光天、無量光天、光音天，這三勝流。「一切憂懸所不能逼」，沒有憂愁了，前邊那個初撣是沒有苦惱，苦惱所不能逼，這個二禪，一切憂懸所不能逼。苦惱也就是煩惱，煩惱不能逼它。這個憂懸，他雖然沒有煩惱了，但是還有一點憂愁，什麼事情，還有多少放不下。懸，就是懸掛著。現在這二禪天，也沒有憂愁了，也沒有懸掛了，所以就說「一切憂懸所不能逼」，不能奈它何了，不能逼迫它了，就是他內裏頭沒有憂懸了，不像我們這個人，對這個事情也掛在心裏，對那個事情也掛在心裏，一天到晚，不是憂愁這個，就是掛著那個，這就是有罣礙，有罣礙這就叫懸，懸罣，所不能逼。「雖非正修」，這種的天人，雖然他沒有真正的修真三摩地，「清淨心中」，但是他清淨心裏邊，「麤漏已伏」，他這個麤漏已伏，但是細漏他還沒有伏，所以在表面上看來他是沒有憂懸了，「名為二禪」，這個名叫二禪，第二禪。人修道，你打坐、參禪，得到這個二禪天的境界，是什麼樣子呢？這呼吸氣會斷了，前一個初禪是脈斷了，脈住了，停住了，他並不是這個停住，他因為人，我昨天晚間不講在這個裏邊有嬰兒奼女，本來道教所修的功夫和佛教的功夫，有多少相同的地方，大同小異。為什麼他這個脈停止了？脈要停止，這個人不就死了嗎？不是的，因為他裏邊的自性那個脈絡它行動了，所以這個表面上這個脈是停止了，他自性裏邊那真呼吸，真正的脈膊，它行起來了，所以這個身體這個脈停止了。
到二禪天，呼吸氣會斷了，呼吸氣，鼻孔這個呼吸停止了，不呼不吸，也不呼也不吸，是不是死了呢，這個人？這不是死，這是入了二禪的定，入到二禪定，呼吸氣停止了。入這個定，得到這種的清淨快樂，但是這個麤漏，它這不是諸漏已盡，這是麤漏已伏。麤漏就是你能覺察得到的，這一些個麤漏已伏，伏就是降伏了，所以這個名字就叫二禪天。
待續
|
|
Sutra:
"Ananda, those beyond the Brahma Heavens govern the Brahma beings, for their Brahma conduct is perfected. With their minds tranquil and unmoving, they emit light in profound stillness. Such beings are in the Heaven of Lesser Light.
Commentary:
Ananda, those beyond the Brahma Heavens govern the Brahma beings, for their Brahma conduct is perfected. Those at the next level above the Heaven of the Multitudes of Brahma, the Heaven of the Ministers of Brahma, and the Great Brahma Heaven are capable of governing in the Brahma beings in these heavens. That's because they have perfected their cultivation of pure practices.
With their minds tranquil and unmoving, they emit light in profound stillness. When their minds are clear and calm, and they are profoundly tranquil for a long time, they produce a kind of light.
Such heavenly beings are in the Heaven of Lesser Light.
Sutra:
Those whose lights illumine each other in an endless dazzling blaze shine throughout the realms of the ten directions so that everything becomes like crystal. Such beings are in the Heaven of Limitless Light.
Commentary:
Those whose lights illumine each other in an endless dazzling blaze shine throughout the realms of the ten directions so that everything becomes like crystal. Their lights shine on one another. They illumine one another. Have you ever noticed how lights are compatible? There aren't any that won't unite. If you have light and someone else has light, the two lights will not contend. They will not fight with each other. Really! Lights don't fight. Their attitude is, "You have your light, and I have mine." Lights never say to one another, "Your light is bigger than mine, so you're bullying me." There's no fuss among lights, no matter how great or small they are. That's what's being described here by the phrase, the "lights illumine each other." The combined illumination of these lights is infinite. It reaches throughout the ten directions, and everything seems to turn into crystal.
Such heavenly beings are in the Heaven of Limitless Light.
Sutra:
"Those who sustain the light to perfection accomplish the substance of the teaching, producing a purity of infinite functions. Such beings are in the Light-Sound Heaven.
Commentary:
Those who sustain the light to perfection accomplish the substance of the teaching. They mutually absorb and maintain this perfect light and use it as the mode of teaching. In the Light-Sound Heaven, beings do not have to speak out loud to communicate with one another. They use light for voices. They communicate by means of light instead of spoken language. They use light to exchange opinions and understand one another's ideas. Thus, light is the substance of teaching in that heaven. They simply shine their lights, and everyone understands. There is a saying, "The mind understands without a word being said." When they shine on each other in that heaven, each knows what the other is communicating. Each knows what the other wants to say. These beings use light to transmit their ideas,
producing a purity of infinite functions. They generate a pristine radiance replete with inexhaustible uses.
Such beings are in the Light-Sound Heaven.
Sutra:
"Ananda, those who flow to these three superior levels will not be oppressed by worries or vexations. Although they have not cultivated genuine Samadhi, their minds are pure to the point that they have subdued their coarser outflows. This is called the Second Dhyana.
Commentary:
Ananda, those who flow to these three superior levels, the beings in these three heavens–the Heaven of Lesser Light, the Heaven of Limitless Light, and the Light-Sound Heaven–will not be oppressed by worries or vexations. In the heavens of the First Dhyana, they were not oppressed by suffering or affliction. However, they were still subject to worry. If something came up, they had somewhat of a hard time putting it all down. They tended to get hung up in things. Now, in the Second Dhyana heavens, there are no worries and no hang-ups. They do not become weighed down by anxiety inside. They are not like ordinary people, who get hung up on anything that comes along and spend all day from morning to night worrying about one thing or another.
Although they have not cultivated genuine Samadhi, their minds are pure to the point that they have subdued their coarser outflows. These heavenly beings have not been intent on cultivating true Samadhi. However, their minds are pure to the point that their coarse outflows are under control. They have yet to deal with the subtler outflows. On the surface of things, then, the gods in the Second Dhyana heavens appear to be without any worry or hang-up.
This is called the Second Dhyana. When cultivators sit in meditation and enter the Second Dhyana, their breath will cease. In the First Dhyana, the pulse stops. Actually, it doesn't really stop. Do you remember what I told you earlier about the analogy of the young boy and girl in Taoism? There are certain basic similarities between Taoist practice and Buddhist practice. They are largely the same, with minor differences. When someone's pulse stops, doesn't that mean he or she is dead? No, not in this case, because, although the external evidence of a pulse is gone, the pulse of the inherent nature is active. The same applies to the breath. The true breath and pulse of the inherent nature awaken and take cover, so the coarse, physical pulse can stop.
When the external evidence of breath ceases in the Second Dhyana, so that no breath can be detected at the nostrils, it does not mean the cultivator has died. Rather, he has entered the samadhi of the Second Dhyana and has obtained a certain purity and bliss. Still, only his coarser outflows–the ones that are perceptible–have been subdued. He has yet to completely extinguish all outflows.
To be continued
|
