猶如捏目。亂華發生。
顛倒妙圓。真淨明心。
具足如斯。虛妄亂想。
「猶如捏目」 ，這種亂想顚倒都是從虛妄生出來的，猶如捏目，好像你捏上眼睛看東西，「亂華發生」，就有一種狂亂的花發生；你如果把手放開，就什麼都沒有了。這因爲表示你追逐顛倒妄想，你才有生死輪迴，在這十二類眾生裡邊互相輪轉。如果你不隨著妄想轉，不隨著無明去，能迴光返照，反聞聞自性，你把無明破了，那裡邊就什麼都沒有了。
「顛倒妙圓。眞淨明心。」在虛妄中生出這種顚倒，對自己本有的妙圓眞心、眞淨明心、常住真心、性淨明體，這眞淨明心，你就依眞起妄，在如來藏性上，生出無明，就「具足如斯」，有以上所說的這種種顛倒輪迴，生死流轉的種種情形。「虛妄亂想」，這種亂想一點都不實在的。
汝今修證。佛三摩地。
於是本因。元所亂想。
立三漸次。方得除滅。
你現在修證「佛三摩地」，佛這種定力，「於是本因」，在本來的因裡邊。「元所亂想」，本有的這些亂想，「立三漸次」，應該立出來三種的漸次，一點一點地漸次修行，然後才能把這種妄想消滅了。
如淨器中。除去毒蜜。
以諸湯水。並雜灰香。
洗滌其器。後貯甘露。
「如淨器中」，淨器就是本來乾淨的器皿，這是比方什麼呢？就比方我們每一個人本具的如來藏性，是不生不滅的。「除去毒蜜」，這個毒蜜就比方我們人所有的無明、煩惱。把無明煩惱去了，再「以諸湯水J，這個佛法就比方湯水，來一點一點地洗滌它。「並雜灰香」，那麼再預備一點肥皂、香皂，「洗滌其器」，把如來藏性恢復本有乾淨的樣子。「後貯甘露」，然後把這甘露水存起來。存起我們自己眞正的智慧，眞正的菩提覺道。
云何名爲。三種漸次。
一者修習。除其助因。
二者真修。刳其正性。
三者增進。違其現業。
怎麼叫三種的漸次呢？第一種就是要修行，「除其助因」，它助著造業的這種因。第二個要眞正修行，「刳其正性」，正性也就是業障的實性，把這個業障的實性－貪、瞋、癡等，把它都打掃乾淨了。「三者增進」，第三要完全去修行。「違其現業」，要不順著自己現在所造的業去做，和現在的這種業相違背。
云何助因。阿難。如是世界。十二類生。不能自全。依四食住。所謂段食。觸食。思食。識食。是故佛說。一切眾生。皆依食住。
「云何助因」，什麼叫幫助造惡業的因呢？它能幫助造惡業，可是也能幫助造善業。但是現在所謂助因，並不是幫助你做善的，而是幫助你做不善的因。
待續
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It is just as when pressing on one's eye produces a variety of flower-like images. With the inversion of wonderful perfection, the truly pure, bright mind becomes glutted with false and random thoughts.
It is just as when pressing on one's eye produces a variety of flower-like images. If you push your finger up against your eye and then look, you will see weird visions. If you release the pressure, the visions disappear. It's because you pursue the upside-down false thoughts that you cannot get out of rebirth and you keep revolving in the cycle of the Twelve Categories of living beings. If you do not follow after the false thoughts or pursue ignorance, but instead reflect within and hear your inherent nature--if you can break through ignorance, then all that exists disappears.
With the inversion of wonderful perfection, the truly pure, bright mind becomes glutted with false and random thoughts. From the falseness arises the state of being upside-down. From your wonderfully perfect, true mind, which is truly pure, bright, and eternal, pure in nature and bright in substance, falseness arises, based on truth. In the nature of the Treasury of the Thus Come One, ignorance arises, and so there are the various upside-down states of transmigration in birth and death. The "false and random thoughts" have no reality or truth to them.
Now, as you cultivate towards realization of the samadhi of the Buddha, you will go through three gradual stages in order to get rid of the basic cause of these random thoughts.
Now, as you cultivate towards realization of the samadhi of the Buddha--the Buddha's power of concentration, you will go through three gradual stages. You must establish three gradual levels and cultivate little by little. Then you can put an end to false thinking and get rid of the basic cause of these random thoughts.
They work in just the way that poisonous honey is removed from a pure vessel that is washed with hot water mixed with the ashes of incense. Afterwards it can be used to store sweet dew.
They work in just the way that poisonous honey is removed from a pure vessel that is washed with hot water mixed with ashes of incense. "Pure vessel" means that the jar was originally clean. What is this an analogy for? It represents the nature of the Treasury of the Thus Come One, inherent in us all, which is not subject to birth and death. The "poisonous honey" represents people's ignorance and afflictions. The "hot water" represents the Buddhadharma, which gradually washes us clean. "Mixed with the ashes of incense" means to add some scented soap. "Washing" means to return the nature of the Treasury of the Thus Come One to its original clean form. Afterwards it can be used to store sweet dew. It can store our genuine wisdom; it can hold the enlightenment to the Way. That's what "sweet dew" represents.
What are the three gradual stages? The first is to cultivate to get rid of aiding causes; the second is to truly cultivate to cut out the very essence; the third is to increase one's vigor to prevent the manifestation of karma.
What are the three gradual stages? The first is to cultivate to get rid of aiding causes. That refers to causes which aid the creation of karma. The second is to truly cultivate to cut out the very essence. "The very essence" refers to the actual nature of karmic obstacles. That means to sweep clean the nature of karmic obstacles that result from greed, hatred, stupidity, and so forth. The third is to increase one's vigor to prevent the manifestation of karma. The third is to cultivate with total devotion, to counteract the karma created in the present. You do not follow along with the karma you are now creating.
What are the aiding causes? Ananda, the Twelve Categories of living beings in this world are not complete in themselves, but depend on four kinds of eating; that is, eating by portions, eating by contact, eating by thought, and eating by consciousness. Therefore, the Buddha said that all living beings must eat to live.
What are aiding causes? What are the unwholesome karma aiding causes? Some causes aid in the creation of wholesome karma, and some contribute to the creation of unwholesome karma. Here, the Buddha is referring to causes which bring about bad karma.
To be continued |
