阿難起立。並其會中。同有學者。歡喜頂禮。伏聽慈誨。
「阿難起立，並其會中」：阿難即刻就站起來了，和在會裏頭的大菩薩、大阿羅漢、大比丘，「同有學者。：和初果、二果、三果這一些有學的人，「歡喜頂禮」：一聽佛要分別仔細地講，大家都高興地一起頂禮，給佛叩頭。「伏聽慈誨」：都趴在那個地方聽佛來講這種的法。伏，是趴在那個地方，並不是趴到地下，就在那兒聽。伏是把心裏什麼念頭都降伏了，沒有其他的妄想，就一心聽佛說法，這叫伏聽慈誨。
佛告阿難。及諸大眾。汝等當知。有漏世界。十二類生。本覺妙明。覺圓心體。與十方佛。無二無別。
「佛告阿難，及諸大眾」：佛告訴阿難和在會的一切大眾。「汝等當知」：你們現在的人應該知道，「有漏世界，十二類生」：這個有漏的世界所有的十二類眾生。「本覺妙明」：本來這個覺性，妙明的眞心，「覺圓心體」：又圓滿又覺悟的這種心體。「與十方佛」：這十二類眾生的本覺妙明，覺圓心體與十方一切的佛，「無二無別」：都是一樣的，沒有分別。十方佛也是這個本覺妙明，覺圓心體；十二類的眾生也是這個本覺妙明，覺圓心體，這又叫如來藏性，和一切眾生是一樣的。
由汝妄想。迷理為咎。癡愛發生。生發遍迷。故有空性。化迷不息。有世界生。則此十方。微塵國土。非無漏者。皆是迷頑。妄想安立。
「由汝妄想」：阿難啊！你的自性和十二類眾生的自性，與佛是無二無別的。可是你依眞起妄，「迷理為咎」：把眞正的眞理迷昧了，所以就生出毛病，生出過錯來了。
「癡愛發生」：最大的毛病是什麼呢？就是愚癡和愛。愚癡和愛可以說是兩個，又可以講成一個。愚癡是一個，愛是一個，又愚癡，又有愛，這是分兩個講。若合上一個講，就是癡愛。因為你這個無明，你變成什麼都不明白，就知道愛，一天到晚就想淫欲想愛欲，時時刻刻也放不下。你若能研究佛法像這麼樣注意，時時刻刻也忘不了佛法，那很快就成佛了。可惜你沒有能把好色的這種心，放在好佛法上，所以學佛法，學來學去愈學愈覺得乾燥無味，說：「我就這麼多毛病，佛法都把我講出來了。哎！眞是不要學了。學佛法把我的毛病都要學沒有了，這怎麼可以呢？」這就是一種癡愛。前邊說是由汝妄想，迷理為咎，我現在可以說是癡愛為咎，癡愛的過錯。
癡愛發生，「生發遍迷」：因為你有癡愛，所以就生發出來遍迷，一切都迷了，什麼都迷了。最初就是癡愛，你有了癡愛什麼都不明白，什麼都不顧了，下地獄就下地獄，管那麼多幹什麼？所以什麼也都不管了。
「故有空性」：因為這個癡愛為咎，一天到晚就想女人；女人就想男人，所以就發出一種虛妄的空性。「化迷不息」：這個迷就變化，由一個迷化出兩個迷，兩個迷又化出三個迷，也不停止。聰明的人應該在這個地方著眼，應該注意這段經文。這眞講到人骨頭裏去，毛病都給你講出來了！
待續
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Sutra:
Ananda stood up and, with the others in the assembly who had More to Learn, bowed joyfully. They quieted themselves in order to listen to the compassionate instruction.
Commentary:
Ananda stood up immediately and, with the others in the assembly— the great Bodhisattvas, the great Arhats, the great Bhikshus, and those who had More to Learn, people at the first, second, and third fruitions— bowed joyfully. Since the Buddha was about to explain the matter in detail, everyone was happy, and together they joyfully paid homage and bowed to the Buddha. They quieted themselves in order to listen to the compassionate instruction. They subdued their minds and had no more extraneous thoughts, so they could listen with full attention to the Dharma the Buddha was about to speak.
Sutra:
The Buddha told Ananda and the whole assembly: You should know that the twelve categories of beings in this world of outflows are endowed with a wonderfully bright, fundamental enlightenment— the enlightened, perfect substance of the mind which is not different from that of the Buddhas of the ten directions.
Commentary:
The Buddha told Ananda and everyone in the whole assembly: All of you people who are now present should know that the twelve categories of beings in this world of outflows are endowed with a wonderfully bright, fundamental enlightenment—an inherent, enlightened nature, the wonderfully bright, true mind—the enlightened, perfect substance of the mind, which is not different from that of the Buddhas of the ten directions. It is the same. There is no difference. The Buddhas of the ten directions are endowed with it, and the twelve categories of beings are also endowed with this enlightened nature, which is also called the Treasury of the Tathagata.
Sutra:
Due to the fault of false thinking and confusion about the truth, infatuation arises and makes your confusion all-pervasive. Consequently, an emptiness appears. Worlds come into being as that confusion is ceaselessly transformed. Therefore, the lands that are not without outflows, as numerous as motes of dust throughout the ten directions, are all created as a result of confusion, dullness, and false thinking.
Commentary:
Due to the fault of false thinking and confusion about the truth... Hey, Ananda! Your inherent nature and the inherent nature of the twelve categories of beings are not different from the Buddhas'; they are one and the same. However, because you create falseness out of the truth and then become confused about what is the genuine truth, faults arise and errors are made.
Infatuation arises... What is the biggest fault? Infatuation (literally, "obsessed love"). You could say obsession and love are two things; you can also explain them as one: infatuation. Your ignorance prevents you from understanding, and love is all you know about. You think about love, from morning to night. You can't put down love and lust for a moment. If you investigated the Buddhadharma as attentively as you pursue lust and love, you would become a Buddha very soon. What a pity you cannot transform your fondness for the opposite sex into fondness for the Buddhadharma instead! The more you study the Buddhadharma, the more boring you think it is. You say, "I have many faults, and the Buddhadharma points them all out to me. I don't want to study it anymore. The Buddhadharma wants me to change my habits, and how can I do that?" That's one example of obsession about love. Above, the text said, "Due to the fault of false thinking and confusion about the truth..." Now I could say that mistakes are made due to obsession about love.
You make mistakes based on infatuation. Infatuation arises and makes your confusion all-pervasive. Your infatuation produces an all-pervading confusion. You become confused about everything. It all starts with infatuation. Once you become infatuated, you don't understand anything. Nothing matters to you. You figure, "If I fall into the hells, so be it! Why should I worry?" You no longer care about anything.
Consequently, an emptiness appears. Because you make mistakes based on infatuation—because men think about women from morning to night, and women think about men all day long— a false emptiness arises. Worlds come into being as that confusion is ceaselessly transformed. The confusion multiplies so that one confusion becomes two confusions, and two confusions turn into three confusions. The confusion evolves without end. Intelligent people should take note of this! You should pay attention to this passage of Sutra text. Its message really penetrates to the bone. It points out all of your faults!
To be continued |
