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汝等必須。將如來語。於我滅後。傳示末法。遍令眾生。開悟斯義。無令天魔。得其方便。保持覆護。成無上道。
「汝等必須」：汝等是誰呢？就是阿難和所有在會的大菩薩、大阿羅漢、大比丘僧與大富長者等，這一切的人。佛都吩咐了，你們必定要做的事情，是什麼呢？
「將如來語」：將我－－如來所說的話，「於我滅後」：在我滅度之後，「傳示末法」：你們切記要相續不斷地，傳示給末法的眾生啊！「遍令眾生開悟斯義」：普遍地令一切眾生，明白我所說《楞嚴經》的道理，這五十種的陰魔，色魔、受魔和想魔，前邊我所說這個道理，你都要宣傳給他們，令他們聽著。「無令天魔」：不要使令這個天魔「得其方便」：這個天魔你要是給他機會，令他們得便了，那就不得了了。你要「保持覆護」：又要保持這個佛法，又要擁護佛法，「成無上道」：你才能成就無上的道果。
行陰
阿難。彼善男子。修三摩地。想陰盡者。是人平常夢想消滅。寤寐恆一。覺明虛靜。猶如晴空。無復麤重前塵影事。觀諸世間大地山河。如鏡鑑明。來無所粘。過無蹤跡。虛受照應。了罔陳習。惟一精真。
「阿難。彼善男子」：阿難，彼善男子，哪一個善男子呢？就是修反聞聞自性，修楞嚴大定的這個人。這個人是誰呢？誰修就是誰，沒有一定的名字，沒有專利權。你修就是你，我修就是我，他修就是他。任何人都有份，任何人都沒有份；你若修就有份，你若不修就沒有份，所以這是很平等的、很公平的。
這個善男子「修三摩地」：修就是修行，用功去修行––坐禪，不是一天到晚盡吃飯不修行，要修行––坐禪、聽經。坐禪就是打坐；聽經就是要學佛法，這就是修行。三摩地，這是修行什麼？就是修行定力。怎麼修定力呢？你就要打坐，你要坐禪。由戒生定，先就要持戒，所以你們都要受戒了；由戒才能生定，先要有了戒，你守住戒，沒有邪淫的行為，男人也規規矩矩地守規矩，女人也規規矩矩地守規矩。就像那關帝公似的，生不二色，一生就一個太太，他不接近第二個女人。所以你看他臉紅紅的樣子，那就是他有浩然正氣。
現在你們受戒了，我要先告訴你們，只可以自己夫婦間有這種性行為。如果在外邊去胡鬧，是不可以的；不可以東去胡鬧，西去胡鬧的。我講這胡鬧，你們懂不懂啊？你慢慢就明白了。不要不守規矩，要守規矩，做事要光明正大，這才有定力。你要先受了戒，然後再修定，修定就有定力，有定力才能有慧力！
現在為什麼有魔了？就因為你有點定力，可是慧力不夠，所以就發生一種魔障。你若定力功夫深，就把這魔打退了。
「想陰盡者」：這色、受、想、行、識五陰中的想陰沒有了，破了。你用心交互，把這個想陰給戰勝了。想陰既然破了，「是人平常夢想消滅」：這個人就得著一種境界。什麼境界呢？
不是不吃飯的境界，也不是不睡覺的境界。怎麼呢？睡覺可是睡覺，吃飯可是吃飯，可是沒有夢了，這個人夢想消滅，不作夢了。所以孔子不是說：「甚矣！吾衰也，久矣，吾不復夢見周公。」他說：「啊！我老得很了，我現在衰老了，很久我也沒有夢見周公了。」周公，就是周朝保護成王的那個周公。為什麼他沒有夢？他也是那時候大約想陰破一點了，所以就沒有夢了。不過他不知道這是想陰破了。他就說：「噢！我怎麼沒有夢了呢？我怎麼不作夢了呢？噢！是老囉！」這個大約孔子也有修身的功夫，他想陰大約也沒有了，但是他自己不明白，所以他說他老了，沒有夢了。想陰破了，這夢就消滅了。
「寤寐恆一」：寤，就是醒著；寐，就是睡著了。古文上你讀過那個「鄭伯克段於鄢」不是講：「初鄭武公娶于申，曰武姜，生莊公及共叔段，莊公寤生。」那個莊公就是他媽媽本來在睡覺，她睡醒了，這個小孩子就生了。生出來，她也醒了，所以叫寤生。寤寐恆一，醒著的時候，和睡覺一個樣；睡覺的時候，又像醒著的時候一個樣，這叫寤寐恆一。為什麼呢？他不顛倒了，沒有夢想了。這就是因為你想陰破了，才能遠離顛倒夢想，才能得到這種涅槃的境界。你想陰如果不破，你這個顛倒不會沒有的，所以這個地方應該要注意。
我們研究佛法，《楞嚴經》這五陰是非常重要的。還有那個六結，六結你怎麼樣解？你若知道，可以解的；你若不知道，你總也解不開，那個結就把你綁住了，把你捆住了。捆住你，你就不自由的；你若解開，就得到自由了。
待續
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In
the Dharma-ending Age after my Nirvana, all of you should pass on the
Tathagata’s teachings so that all living beings can awaken to their
meaning. Do not let the demons of the heavens have their way. Offer
protection so that all can realize the unsurpassed Way.
In the Dharma-ending Age after my Nirvana, all of
you should pass on the Tathagata’s teachings. “All of you” refers to
Ananda and all the great Bodhisattvas, great Arhats, and great Bhikshus
in the assembly, as well as to the great Elders. Here the Buddha is
exhorting them, “You must continue the transmission of the Tathagata’s
teachings down to the Dharma-ending Age, so that all living beings can
awaken to their meaning, and so they can understand the principles of
the Shurangama Sutra. Tell them about the fifty kinds of skandha
demons, about the demons of the form, feeling, and thinking skandhas
which I have explained for you. Be sure to propagate this teaching so
everyone can hear it. Do not let the demons of the heavens have their
way. If you let the demons do as they please, then you are in for
trouble. Offer protection—maintain and support the Buddhadharma—so that
all can realize the fruition of the unsurpassed Way.
Formations Skandha
Ananda,
when the good person who is cultivating samadhi has put an end to the
thinking skandha, he is ordinarily free of dreaming and idle thinking,
so he stays the same whether in wakefulness or in sleep. His mind is
aware, clear, empty, and still, like a cloudless sky, devoid of any
coarse sense-impressions. He contemplates everything in the world—the
mountains, the rivers, and the earth—as reflections in a mirror,
appearing without attachment and vanishing without any trace; they are
simply received and reflected. He does away with all his old habits,
and only the essential truth remains.
Ananda, when the good person... Which good person
is being referred to here? The good person is the one who is developing
the skill of directing the hearing inward to hear the inherent nature.
He is cultivating the Great Shurangama Samadhi. And who exactly is that
person? He is simply whoever cultivates. “The good person” does not
refer to any particular individual; it’s not an exclusive title. If you
cultivate, then it refers to you. If I cultivate, it refers to me. If
he or she cultivates, it refers to him or her. Everyone has a share in
it. That is, you have a share if you cultivate, but not if you don’t.
It’s completely fair.
That good person is the one who is cultivating
samadhi. Cultivation refers to diligently sitting in meditation, not to
eating all day long. You should sit in meditation, listen to the
Sutras, and study the Buddhadharma. What should you cultivate? Samadhi
power. How do you cultivate samadhi power? Sit in meditation. Samadhi
arises from precepts, so the first step is to hold the precepts. Once
you take the precepts, you must hold the precepts and never indulge in
sexual misconduct. Men and women should observe propriety, as Lord Guan
Yu [a famous general in the Three Kingdoms Period of China] did. He was
faithful to his wife all his life. He never drew near another woman. Do
you see his ruddy face? It testifies to his magnanimous, proper energy.
Now that you have taken the precepts, I want to tell you that you must
remain faithful to your spouse. You may not get involved in
extramarital affairs and go looking for partners everywhere. Don’t
break the rules. You should accord with propriety and be open and
upright in your conduct; only then will you attain samadhi. After
taking the precepts, you will develop samadhi. From samadhi, wisdom
will develop.
How do people get possessed by demons? If you have
a little samadhi and your wisdom is insufficient, you may encounter
demonic obstacles. If your skill in samadhi is deep enough, you will be
able to conquer the demons.
He has put an end to the thinking skandha. Among
the five skandhas of form, feeling, thinking, formations, and
consciousness, the thinking skandha is destroyed. In his mind’s
interaction with the thinking skandha, he has conquered it. Having
broken through the thinking skandha, he is ordinarily free of dreaming
and idle thinking.
The state he has reached is not a state of not
eating or not sleeping. In this state, one still sleeps and eats, but
no longer dreams. Confucius once said, “Alas, I’m getting decrepit.
It’s been so long since I saw the Duke of Zhou in a dream!” This was
the Duke who protected King Wu in the Zhou Dynasty. Why didn’t
Confucius have any dreams? Probably it was because by that time in his
life, Confucius had partially broken through the thinking skandha.
However, since he was not aware of it, he wondered, “Hey! How come I
don’t dream anymore? Oh, I must be getting old.” Confucius had some
skill in cultivation, and it’s likely that he had destroyed the
thinking skandha without knowing it. He didn’t understand, so he
decided that he no longer had dreams because he was old. Once the
thinking skandha is destroyed, dreams are gone.
So he stays the same whether in wakefulness or in
sleep. If you have read classical Chinese literature, you may know a
story called The Warlord Defeats Duan at Yan which relates how a
warlord named Zheng married a girl named Jiang. She gave birth to Lord
Zhuang and Gong Shuduan. Lord Zhuang was called “Born Upon Waking”
because his mother was asleep when she started to give birth to him,
and when she woke up, he was born.
To that cultivator, the state of wakefulness is
the same as the state of sleep. In other words, when he’s asleep, it’s
as if he were awake. He can be like that because he is not upside-down
and thus has no dream-thinking. When you have broken through the
thinking skandha, you can leave upside-down dream-thinking far behind
and ultimately attain the state of Nirvana. If you haven’t broken
through the thinking skandha, this upside-downness, or confusion, will
not go away. You should pay attention to this point.
In our study of the Buddhadharma, the five
skandhas discussed in the Shurangama Sutra are extremely important.
Furthermore, you should know how to untie the six knots. If you do not
understand these knots, then you will never be able to untie them and
become free. If you can untie them, you will obtain freedom.
To be continued
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