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阿難。復次天人。不逼身心。苦因已盡。樂非常住。久必壞生。苦樂二心。俱時頓捨。麤重相滅。淨福性生。如是一類。名福生天。
「阿難，復次」：阿難！我再和你說說這個天人。「不逼身心」：苦惱和憂懸都不逼這個身心了。「苦因已盡」：苦的這種因已經沒有了，可是「樂非常住」。這個樂，方才不是這個歡喜畢具嗎？這個樂並不是一個常常可以保持得住的。「久必壞生」：久而久之，這個樂也會壞了。「苦樂二心」：所以天人有的時候也有這種苦的心，有樂的心，這二心。
「俱時頓捨」：到這個遍淨天以後，他得到這快樂。他如果要是執著這個快樂而不捨，這也是不對的，又要把這苦樂二心俱時頓捨，同時把它放下了，也沒有苦，也沒有樂了。這時候，這個境界才是真正的快樂了。「麤重相滅」：所有的一切麤重的相都沒有了。「淨福性生」：清淨的這種福德，這種性，生出來了。什麼叫清淨的福呢？就是這個苦樂二心都沒有了，這時候就淨福性生了，就是清淨的這種福報。「如是一類，名福生天」：這一類的就叫福生天。
捨心圓融。勝解清淨。福無遮中得妙隨順。窮未來際。如是一類。名福愛天。
「捨心圓融」：把苦樂二相都捨棄了，頓捨了。可是捨了這個苦樂二相，就淨福性生了。「勝解清淨」：勝解就是智慧。這時候這種清淨的智慧比以前增進得多。「福無遮中」：又生淨福。無遮，沒有可以把這種福報給遮止的，這種福報太大了。
在這之中「得妙隨順」：所以由「淨福無遮」就「得妙隨順」，得這個遂心如意，恆順眾生，得到這種妙隨順。
妙隨順就是所謂「掘諸東方則東流，掘諸西方則西流」，就像水似的，你往東開一個河，它就往東流，往西開一個河就向西流。隨順就是任運而行，你怎麼樣做都對，沒有不對的。這種妙隨順就是一切都任運，遂心滿願。你「無入而不自得焉」：怎麼樣都可以，一切的問題都解決了，這叫「得妙隨順」。「窮未來際」：這時候，就是到將來將來，未來未來那個時候的邊際上。什麼是未來的邊際？未來的邊際就是未來的邊際。「如是一類，名福愛天」，這個名字就叫福愛天。
阿難。從是天中有二歧路。若於先心。無量淨光。福德圓明。修證而住。如是一類。名廣果天。
「阿難，從是天中，有二歧路」：從前邊這個福愛天，在這個地方有兩條路。一條路就是到廣果天；一條路就是到無想天。「若於先心」：於先前的這個福愛天。「無量淨光，福德圓明」：他有無量淨光；他的福德也圓明。「修證而住」：從修而證，而住到這個天上。「如是一類，名廣果天」：他的德行也廣，果位也大，所以叫廣果天。
若於先心。雙厭苦樂。精研捨心。相續不斷。圓窮捨道。身心俱滅。心慮灰凝。經五百劫。是人既以生滅為因。不能發明不生滅性。初半劫滅。後半劫生。如是一類。名無想天。
「若於先心，雙厭苦樂」：就是於福愛天這個心，苦也沒有了，樂也沒有了。「精研捨心，相續不斷」：在這個時候他研究捨棄苦樂這個心，研究來研究去，相續不斷。「圓窮捨道，身心俱滅」：於是乎他把捨的這個道理都明白了。這個時候他身心就都滅了。「心慮灰凝」：他的心慮就灰凝，就是結到一起。這時候他修這個無想定，心慮灰凝。「經五百劫」：他的壽命是五百劫。
「是人既以生滅為因，不能發明不生滅性」：可是這一類的人以生滅為他修行的因，他不能明白這個不生滅的性。
「初半劫滅」：他這五百劫，最初這半劫他滅他這種捨，捨去「苦」、「樂」的心。滅完了，然後他就不生了。等到後半劫，等到四百九十九個半劫，那時候他又生出妄想了。這個無想定報盡了，沒有了，這時候就生出一種譭謗三寶的心。他這個無想定壞的時候，他就譭謗三寶。
他說什麼呢？他說：「佛所說的四果阿羅漢，已經生死了了，不受後有了，我現在已經證到四果上，怎麼又會受生死去呢？這個佛大概是打大妄語！」他這麼樣子來設謗三寶。
其實他這個四禪天，並不是四果阿羅漢。連初果都還沒有到，不要說四果，他就誤以為他自己是四果了。這就是認錯了，他把四禪認為是四果。後邊也會講到那個無聞比丘，修到四禪天上這個境界，就以為證得四果了，其實是不對的。「如是一類，名無想天」：像這樣一類的人，就叫無想天的天人。
阿難！此四勝流。一切世間。諸苦樂境所不能動。雖非無為真不動地。有所得心功用純熟。名為四禪。
「阿難，此四勝流，一切世間，諸苦樂境」，苦的境和樂的境界，「所不能動」，都不能搖動他這個心了。「雖非無為」：他雖然所修的不是真正無為，不是真的不動地，他不過勉強制止它，叫它不動，並不是真到那個自己不動的那種地位上了。「有所得心」：他這時候在四禪天，他還有一個所得的心。所得就是得到這個，得到那個。譬如那個無聞比丘，他以為他得到四果了，有所得心。「功用純熟」：他這個功用得純熟，用到極點了。「名為四禪」：這個名字就叫四禪天。
待續
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Sutra:
"Moreover, Ananda, heavenly beings whose bodies and minds are not oppressed put an end to the cause of suffering and realize that bliss is impermanent--that sooner or later it will come to an end. They resolutely renounce both thoughts of suffering and thoughts of bliss. Their coarse afflictions vanish, and pure blessings arise. Such beings are in the Heaven of the Birth of Blessings.
Commentary:
Moreover, Ananda, heavenly beings whose bodies and minds are not oppressed put an end to the cause of suffering and realize that bliss is impermanent--that sooner or later it will come to an end. At this point, suffering, vexation, worry, and hang-ups no longer oppress these beings physically or mentally. They don't plant the causes for suffering, but they can't count on the bliss being eternal. Eventually it will go bad.
They resolutely renounce both thoughts of suffering and thoughts of bliss. If they reach the Heaven of Pervasive Purity and become attached to the bliss they experience there, they've made a mistake. They should put both bliss and suffering down, so there is neither a perception of bliss nor a perception of suffering. Then they will experience genuine bliss.
Their coarse afflictions vanish, and pure blessings arise. All that is coarse vanishes, and the pure nature of blessings arises. This purity of blessings is just the absence of thoughts.
Such beings are in the Heaven of the Birth of Blessings.
Sutra:
"Those whose renunciation of these thoughts is perfected gain a purity of superior understanding. Within these unimpeded blessings they obtain a wonderful compliance that extends to the bounds of the future. Such beings are in the Heaven of Blessed Love.
Commentary:
Those whose renunciation of these thoughts of suffering and bliss
is perfected gain a purity of superior understanding. When they renounce the two kinds of thoughts mentioned above, the purity of blessings arises. Superior understanding refers to wisdom. Their pure wisdom has greatly increased.
Within these unimpeded pure blessings they obtain a wonderful compliance that extends to the bounds of the future. Nothing can hinder this reward of blessings; its magnitude is too great. Out of these blessings arises the ability to constantly accord with sentient beings. This kind of compliance is like a river:
If channeled to the east, it flows east.
If channeled to the west, it flows west.
There is a total ease in all that one does. Everything one does is correct. One makes no mistakes. Everything is in accord with one's intent. One is at ease in any situation. No matter what happens, it is alright. All problems are resolved. That's what's meant by obtaining "a wonderful compliance that extends to the bounds of the future." This compliance continues forever to the end of all time. What are the bounds of the future? They are just that: the bounds of the future.
Such beings are in the Heaven of Blessed Love.
Sutra:
"Ananda, from that heaven there are two ways to go. Those who extend the previous thought into limitless pure light, and who perfect their blessings and virtue, cultivate and are certified to one of these dwellings. Such beings are in the Heaven of Vast Fruition.
Commentary:
Ananda, from that heaven—that is, the Blessed Love Heaven—there are two ways to go. One way leads to the Vast Fruit Heaven; the other leads to the Heaven of No Thought.
Those who extend the previous thought—the state of the Blessed Love Heaven—into limitless pure light, and who perfect their blessings and virtue, cultivate and are certified to one of these dwellings. They live in this heaven through cultivation and then certification. That is,
such beings are in the Heaven of Vast Fruition. Their virtuous practice is vast, and their fruition is great, hence the name, Heaven of Vast Fruition.
Sutra:
"Those who extend the previous thought into a dislike of both suffering and bliss unceasingly intensify their renunciation until they perfect the path of renunciation. Their bodies and minds will become extinct; their thoughts will become like dead ashes. For five hundred eons these beings will perpetuate the cause for production and extinction, being unable to uncover the nature which is neither produced nor extinguished. During the first half eon they will undergo extinction; during the last half eon they will experience production. Such beings are in the Heaven of No Thought.
Commentary:
Those who extend the previous thought—that is, the mental state of the Blessed Love Heaven—into a dislike of both suffering and bliss unceasingly intensify their renunciation until they perfect the path of renunciation. They investigate the renunciation of suffering and bliss, continuing to do so until they thoroughly understand the principle of renunciation. At that point,
their bodies and minds will become extinct; their thoughts will become like dead ashes. They are then cultivating the Samadhi of No Thought.
For five hundred eons these beings will perpetuate the cause for production and extinction, being unable to uncover the nature which is neither produced nor extinguished. They have a life span of five hundred eons, but they take production and extinction as their cause for cultivation. They cannot understand that nature of nonproduction and nonextinction.
During the first half eon they will undergo extinction. This refers to the renunciation of thoughts of both suffering and bliss. When that renunciation is total, such thoughts no longer arise. But then,
during the last half eon, after four hundred and ninety-nine and a half eons have passed,
they will experience production. They will again give rise to false thinking. When the reward of their Samadhi of No Thought comes to an end, they give rise to a false thought that slanders the Triple Jewel. When that Samadhi is destroyed, they slander the Triple Jewel.
What do they say? "The Buddha said that Fourth Stage Arhats have ended birth and death and will undergo no further incarnations. Now, I've already realized Fourth Stage Arhatship, so why am I about to undergo birth and death again? The Buddha must have told a lie." That's how they slander the Triple Jewel.
Actually, the Fourth Dhyana Heaven they are in is certainly not the Fourth Fruition of Arhatship. It's not even at the level of the First Fruition. They make the mistake of thinking they have become Fourth Stage Arhats. The Unlearned Bhikshu, who is mentioned later in the Sutra, made the same mistake. He attained the Fourth Dhyana and thought he had realized Fourth Stage Arhatship. He was wrong.
Such beings are in the Heaven of No Thought.
Sutra:
"Ananda, those who flow to these four superior levels will not be affected by any suffering or bliss in any world. Although this is not the unconditioned or the True Ground of Non-Moving, because they still have the thought of obtaining something, their functioning is nonetheless quite advanced. This is called the Fourth Dhyana.
Commentary:
Ananda, those who flow to these four superior levels will not be affected by any suffering or bliss in any world. No state of suffering or bliss can sway their minds.
Although this is not the genuine unconditioned or the True Ground of Non-Moving, they still can control their minds and keep them from moving, but it is a forced control. That is
because they still have the thought of obtaining something. In the Fourth Dhyana, they still harbor the thought of having gained something, just like the Unlearned Bhikshu who thought he had attained the Fourth Fruition.
Their functioning is nonetheless quite advanced. They have reached the climax in their application of effort, given their level.
This is called the Fourth Dhyana. These are the heavens of the Fourth Dhyana.
To be continued
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