當住此處。入三摩地。如明目人。處大幽暗。精性妙淨。心未發光。此則名為。色陰區宇。
「當住此處，入三摩地」：阿難啊！你應該知道，修這種的定力，住在清淨、動靜不移、憶忘如一這種的境界上，得到一種定力。「如明目人處大幽暗」：就好像有眼睛的人居住到一個大幽暗的房子裏頭。「精性妙淨，心未發光」：雖然有這種精明的妙性，這種妙淨，而心裏沒有得到真正的智慧光明。「此則名為，色陰區宇」：這個就是色陰所管的一個地方。
若目明朗。十方洞開。無復幽黯。名色陰盡。是人則能。超越劫濁。觀其所由。堅固妄想。以為其本。
「若目明朗，十方洞開」：假設這個人的目明朗，則十方世界都給洞開了。「無復幽黯，名色陰盡」：再沒有幽暗的情形了，這個時候叫什麼名字呢？叫色陰盡。這五蘊色、受、想、行、識中的色陰就沒有了，「是人則能超越劫濁」：這個人他能超越劫濁。這時候「觀其所由」：觀看觀看他這個人行動的所由。「堅固妄想，以為其本」：他以這種堅固妄想，做他的根本。【註三】
【註三】上人於一九九三年十二月二日補述
弟子：這個色陰盡的時候，是人則能超越劫濁，觀其所由，堅固妄想以為其本。
上人：他還有妄想。堅，就是他在那裹執著得太厲害了。
弟子：是不是堅固妄想做為色陰由來的根本？
上人：他到那境界就是這樣子，不管它由來不由來。這沒有法子追根窮底的，這都是虛妄的，色受想行識亦復如是。「五蘊浮雲空去來，三毒水泡虛出沒。」這都是假的嘛，無論什麼境界都是假的。
弟子：就好像作夢一樣，夢裏沒有道理可以講的。
上人：嗯。「夢裏明明有六趣，覺後空空無大千」
阿難。當在此中。精研妙明。四大不織。少選之間。身能出礙。此名精明。流溢前境。斯但功用。暫得如是。非為聖證。不作聖心。名善境界。若作聖解。即受群邪。
現在講到這五陰魔上，文當五陰魔，五陰是什麼呢？是色、受、想、行、識。色有十種魔，受有十種魔，想有十種魔，行有十種魔，識有十種魔，合起來就是五十種陰魔。修道的人必須對這五十種陰魔認識得清清楚楚的，如果不清楚這五十種陰魔，很容易就做了魔王的眷屬。等做了魔王的眷屬時，自己也不知道為什麼就做了魔王的眷屬，還不得其要領不知道，所以這要特別注意。
「阿難，當在此中」：當在什麼中呢？就在色陰將盡的時候，在這個人十方洞開，無復幽黯的時候。「精研妙明，四大不織」：因為這時候有一種光明，在精研這個妙明，四大互相都不起作用了。「少選之間，身能出礙」：在這個十方洞開，無復幽黯的時候，就等了少選，沒有好久，在很短的時間之內，這個身已經沒有障礙了，好像等於虛空一樣。這時候叫什麼？叫意生身。
這個身能出礙，就是離開這個肉體，另外還有一個身。就像前面講的我那個徒弟，他到了天上去，這叫法身，又叫意生身。意就是眼耳鼻舌身意的這個意，是由意生出來的這個身，這叫出礙了。
待續 |
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Sutra:
When he dwells in this place and enters samadhi, he is like a person with clear vision who finds himself in total darkness. Although his nature is wonderfully pure, his mind is not yet illuminated. This is the region of the form skandha.
Commentary:
When he dwells in this place and enters samadhi... Ananda! When he cultivates samadhi power and resides in a state of purity that remains the same whether he is moving or still, mindful or forgetful, he is like a person with clear vision who finds himself in total darkness. He is like a person with good eyes who is living in a dark house. Although his nature is wonderfully pure, his mind is not yet illuminated. Although his nature is pure, bright, and wondrous, his mind has not yet attained the light of genuine wisdom. This is the region of the form skandha.
Sutra:
If his eyes become clear, he will then experience the ten directions as an open expanse, and the darkness will be gone. This is the end of the form skandha. He will then be able to transcend the turbidity of kalpas. Contemplating the cause of the form skandha, one sees that false thoughts of solidity are its source.
Commentary:
If his eyes become clear, he will then experience the ten directions as an open expanse, and the darkness will be gone. What is this state called? This is the end of the form skandha. Of the five skandhas: form, feeling, thinking, formations, and consciousness, the form skandha is gone. He will then be able to transcend the turbidity of kalpas. Contemplating the cause of the form skandha, one sees that false thoughts of solidity are its source. When the person goes beyond the turbidity of kalpas, his actions will be based on false thoughts of solidity3. Note 3. The Venerable Master's postscripts explanation on December 2, 1993 Disciple: When the form skandha comes to an end, this person can then transcend the turbidity of kalpas. Contemplating the cause of the form skandha, he sees that false thoughts of solidity are its source.
Venerable Master: He still has false thoughts. They are "solid" because he is too deeply attached to that state.
Disciple: Are false thoughts of solidity the source of the form skandha?
Venerable Master: That's how it is when he reaches that state. It's not a matter of whether or not something is the source. There's no way to get to the root of it. This is all false. Form, feeling, thinking, formations, and consciousness are all like this. "The five skandhas, like floating clouds, emptily come and go. The three poisons, like air bubbles in water, rise and disappear." They are unreal. Every state is false.
Disciple: It's just like a dream; you can't make any sense out of dreams.
Venerable Master: Yes, "In a dream, the six destinies clearly exist. After awakening, everything is empty and the universe is gone."
Sutra:
Ananda, at this point, as the person intently investigates that wondrous brightness, the four elements will no longer function together, and soon the body will be able to transcend obstructions. This state is called "the pure brightness merging into the environment." It is a temporary state in the course of cultivation and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence.
Commentary:
We are now discussing the demons associated with the five skandhas: form, feeling, thinking, formations, and consciousness. There are ten kinds of demons for each of the skandhas, making a total of fifty. Cultivators should have a clear understanding of these fifty types of demons. If you are not clear about these states, you could easily end up in the demon king's retinue, and you won't even know how you got there. That's why you have to be especially careful.
Ananda, at this point, as the person intently investigates that wondrous brightness... When the form skandha is about to end, he experiences the ten directions opening up and perceives a kind of brightness. As he investigates that state of subtle wonder and brightness, the four elements will no longer function together, and soon the body will be able to transcend obstructions. The four elements will cease to function (normally), and very soon after that the body will become free of obstructions, just like empty space. This is known as the "body produced by intent."
It is another body that can leave the physical body. Earlier I mentionedmy disciple who went to the heavens in his Dharma-body, which is alsothe "body produced by intent." The intent refers to the mind, one of thesix sense faculties. Such a body, being a creation of the mind, is able totranscend obstructions.
To be continued |
