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「覺明虛靜」：覺明虛靜這個時候，寤寐恆一，他也睡著，也醒著，醒著和睡著了是一樣。這個是什麼境界呢？根本他就睡得很少，很輕很輕的，就這麼一閉眼睛，噢！他的神就養足了。不是像這些個人，一天到晚由早晨睡到晚間，晚間又睡到早上，總睡不夠！他為什麼睡不夠？他那個想陰沒有破，所以他昏沈就重；想陰破了，那個人清清醒醒、明明白白的。寤寐恆一，醒著和睡著一樣的；睡著和醒，又是一樣的，沒有分別。所以他睡著了，你說話他會聽見的。
這種的境界是很微妙的。你不要以為他睡著了就罵他，他也知道的；你說他不好，他知道的，不過他不向你說穿了。啊！你看這種境界多妙啊！所以為什麼天上的人也不吃東西，也不睡覺？因為有的天人是常常清醒的。
「猶如晴空」：這種覺明虛靜的情形，像什麼似的呢？就像萬里無雲萬里天一樣，那個晴空，太陽光明照耀萬里，「無復麤重」：把麤重的這種情形都沒有了，與「前塵影事」：前邊這個塵影、一切的事都沒有了。
「觀諸世間大地山河，如鏡鑑明」：他看這一切世間的山河大地，就好像鏡子照物似的，照的時候他那個心有了；物過去了，就沒有了，不留痕跡，就像一面光明鏡似的，「來無所粘」：什麼境界來了，也不會著住到這個境界上，無所粘就是不執著。「過無蹤跡」：去了就沒有了。這所謂「過去心不可得，現在心不可得，未來心不可得。」這個三心不可得，所以來無所粘，去無蹤跡。
這種「虛受照應」的情形，「了罔陳習」：把以前的那些個習氣都沒有了。陳是陳舊，習是習氣，罔是沒有了，了也是空了。把以前這些個習氣，那些舊習氣、臭習氣、惡習氣、壞習氣，都沒有了。啊！你看，有的人一說話就很臭，那是臭習氣；有的人一說話很壞的，那是壞習氣；有的人哪！貢高我慢。總而言之，這個習氣太多了。所以這些個習氣都沒有了，這叫了罔陳習。
「惟一精真」：惟一的是什麼呢？就是精真的這種念。這個念是什麼呢？就是第八識，這個惟一精真就是第八識。這個時候，把前六識、七識，都沒有了。到了這個地方，就到第八識，這一轉就是佛的大圓鏡智。所以現在到這個地方，他還沒有轉，這是惟一精真。
待續
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His mind is aware, clear, empty, and still. At
this point, he may be sleeping or awake, but for him, the two states
are the same. What kind of state is this? The person actually sleeps
very little. He’s a light sleeper. He can replenish his energy just by
closing his eyes for a while, unlike some people who sleep from dawn to
dusk and from dusk to dawn. The reason they never seem to get enough
sleep is because they have not broken through the thinking skandha.
They tend to doze off a lot. When he breaks through the thinking
skandha, he becomes alert and clear-minded. Waking and sleeping become
the same for him. There is no difference. If you talk while he’s
sleeping, he will hear you. That’s a subtle and wonderful state. Don’t
think you can scold him while he’s asleep, for he knows what you are
saying. He just doesn’t let you know that he knows. What a wonderful
state that is! Some beings in the heavens neither eat nor sleep, and
are always alert and wide-awake.
“His mind is aware, clear, empty and still,” like
a cloudless sky. There’s a Chinese saying, “No clouds for ten thousand
miles—just ten thousand miles of sky.” In the clear sky, the bright sun
shines for thousands of miles around. In that state, the cultivator’s
mind is devoid of any coarse sense-impressions. All the shadows of
coarse sense-data that characterized his former state are gone.
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. His
perception of the world and everything in it is like a bright mirror
which reflects things and is empty when the things are gone. They leave
no traces. No matter what state comes along, the cultivator does not
become attached to it. When the situation passes, nothing remains. When
it’s gone, it’s simply gone. It is said, “The mind of the past cannot
be grasped, the mind of the present cannot be grasped, and the mind of
the future cannot be grasped.” The three minds cannot be obtained.
That’s why there is no attachment when they come, and no trace left
when they go. They are simply received and reflected.
He does away with all his old habits. He empties
himself of all old habits, stinking habits, evil habits, and bad
habits. Take a look at the bad habits people have. Some people like to
say really foul things—that’s a stinky habit. Some people say mean
things—that’s an evil habit. Some people are generally arrogant and
haughty. We have so many bad habits. But that cultivator has gotten rid
of all those habits, and only the essential truth remains. The only
thing left is the thought of essential truth, which is the eighth
consciousness. At this point the first six consciousnesses and the
seventh consciousness are all gone. Now only the eighth consciousness
remains, and it must be transformed into the Great Perfect Mirror
Wisdom of the Buddha. He has now reached this stage, but has not yet
transformed it. That’s what is meant by “only the essential truth
remains.”
To be continued
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