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又以此心。精研妙明。觀察不停。
抑按降伏。制止超越。於時忽然。
十方虛空。成七寶色。或百寶色。
同時遍滿。不相留礙。青黃赤白。
各各純現。此名抑按。功力逾分。
暫得如是。非為聖證。不作聖心。
名善境界。若作聖解。即受群邪。
「又以此心，精研妙明，觀察不停」，「抑按降伏」：抑，就是壓抑著；按是按住；降伏，來降伏它。「制止超越」：制止這種的心，不讓它有所偏激。「於時忽然，十方虛空」：在這個時候，忽然間所有的十方虛空，「成七寶色，或百寶色」：成七寶的顏色，或百寶這種顏色。「同時遍滿，不相留礙」：在這一個時候遍滿虛空，互相誰也不妨礙誰。
「青黃赤白，各各純現」：青黃赤白各自現自己的顏色。「此名抑按」：這就是修到你這個心抑按了，不叫它打妄想，不叫它想其他的東西。它抑按久了，「功力逾分」：功力，就是你用功修行的功力：逾分，就是超過平時應有的分了。「暫得如是，非為聖證」：暫時間看到這七寶的顏色，這不是證聖果的一種表現。「不作聖心，名善境界」：你若不作證聖果的想法，這還可以的，這個境界也不是不好 。「若作聖解，即受群邪」：你若是以為證了聖果，就受到群邪的包圍，就會墮落了。
又以此心。研究澄徹。精光不亂。
忽於夜半。在暗室內。見種種物。
不殊白晝。而暗室物。亦不除滅。
此名心細。密澄其見。所視洞幽。
暫得如是。非為聖證。不作聖心。
名善境界。若作聖解。即受群邪。
「又以此心」：以這個定的心，「研究澄徹」：研究清徹。「精光不亂」：這種澄徹的精光不亂，有一種定力。「忽於夜半，在暗室內」：忽然間在夜半，在一個沒有光的房子裏邊。「見種種物，不殊白晝，而暗室物，亦不除滅」：看見種種的東西，不但房子裏的東西看得見，房子外邊的東西也看得見；不但房子外邊的東西，可以看得見，房子裏邊本有的東西，也可以看得見；不但本有的東西，可以看得見，從這個房子外邊所來的東西，也看得清清楚楚。
「此名心細」：這個叫什麼名字呢？這個就是你心細到極點了，「密澄其見」：把你這個見也清淨到極點了，「所視洞幽」：囚為你的見清淨了，所以就是幽暗的地方，也一樣看得見的。「暫得如是」：可是這是暫時間得這個境界，「非為聖證」：這不算證聖果的一種境界，不要以為這就是證聖果了，這不是證聖果。「不作聖心，名善境界」：你若不拿它作證聖果，不這樣想，這還可以算一個善的境界。「若作聖解」：假設你自己生出貢高的心，自滿的心，驕傲的心，認為自己這功夫不得了了，「即受群邪」：這就會著魔障的。
待續
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Sutra:
Further, as the person uses his mind to intently investigate that wondrous light, he will contemplate without pause, restraining and subduing his mind so that it does not go to extremes. Suddenly the space in the ten directions may take on the colors of the seven precious things or the colors of a hundred precious things, which simultaneously pervade everywhere without hindering one another. The blues, yellows, reds, and whites will each be clearly apparent. This state is called "excessively subduing the mind." It is a temporary state 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:
Further, as the person uses his mind to intently investigate that wondrous light, he will contemplate without pause, restraining and subduing his mind so that it does not go to extremes. He tries to curb his mind so that it does not become overzealous.
Suddenly the space in the ten directions may take on the colors of the seven precious things, or the colors of a hundred precious things, which will simultaneously pervade everywhere throughout space
without hindering one another. They will be mutually unobstructing.
The blues, yellows, reds, and whites, the various colors,
will each be clearly apparent. Each will display its own color.
This state is called "excessively subduing the mind." You are cultivating to restrain your mind, not letting it engage in false thinking, not allowing it to have random thoughts. After the restraint occurs for a long time, it becomes excessive. You go beyond the proper measure.
It is a temporary state and does not indicate sagehood. You will only temporarily be able to see the colors of the seven precious things in space, so this state does not mean you have attained sagehood.
If he does not think he has become a sage, then this will be a good state. It will be all right; it will not be a bad state.
But if he considers himself a sage, then he will be vulnerable to the demons' influence. You will be surrounded by deviant influences, and you will fall.
Sutra:
Further, as the person uses his mind to investigate with clear discernment until the pure light no longer disperses, he will suddenly be able to see various things appear in a dark room at night, just as if it were daytime, while the objects that were already in the room do not disappear. This state is called "refining the mind and purifying the vision until one is able to see in the dark." It is a temporary state 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:
Further, as the person uses his mind to investigate with clear discernment until the pure light no longer disperses... Again, this person uses his mind in samadhi to observe states, until the pure light of his discerning mind becomes very focused and he is endowed with samadhi power.
He will suddenly be able to see various things appear in a dark room in a house which is not lighted
at night, just as if it were daytime, while the objects that were already in the room do not disappear. Not only will he be able to see things that are inside the house, he will also be able to see things that are outside the house. Not only will he see what is already in the house, he will also see, with great clarity, the things that come into the house from outside.
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This state is called "refining the mind and purifying the vision until one is able to see in the dark." Your mind is refined to the utmost extent, and your vision is purified to the extreme point. With such pure vision, you will be able to see even in dark places. But
it is a temporary state and does not indicate sagehood. You shouldn't think that this is the fruition of sagehood, because it certainly isn't!
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. If you become conceited and think that you have achieved great skill in cultivation, you will attract demonic obstructions.
To be continued
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