|
異性入同。同性亦滅。名離垢地。
可是前邊這個歡喜地，他還有個歡喜；有個歡喜，那麼還有個同的，雖然沒有
名，還有同，所以叫「異性入同」：合成一個了，異性入同，這就是無名––這個理和事，雖然合成一個，但是還有這個同的存在。「同性亦滅，名離垢地」：那麼
現在到這個第二地，前邊的歡喜地是初地，初地的菩薩叫歡喜地，他那個果位就叫「歡喜地」。第二個，這二地的菩薩呢？就叫「離垢地」，就離開那個無明了，離
開那種染污法。本來就沒有多少了，這已經和佛的覺性相同了。覺性相同了，還有一點執著，還有一點塵垢，所以現在同性亦滅，連這個同，和佛相同的那個同性也
都沒有了。這是返本還原到那個如來藏性上，如來藏性是大光明藏，就一個大光明藏，沒有什麼名相的。
所以這第二地就叫離垢地，離開這個塵垢。你就歡喜，這都是一種塵垢，你有所
歡喜，還有一種情感的，所以這個第二地叫離垢地，把這一切的塵垢都離開了，把這個微細的無明也都減少了。但是現在到這個二地，也沒有斷了，這個無明沒有斷
盡，所以只能離開這個垢。
淨極明生。名發光地。
這十地的菩薩，初地菩薩就不知道二地菩薩的境界，二地就不知道三地。現在講
到這個三地的菩薩，「淨極明生」：淨極，這個淨就是清淨了，前邊那個離垢地，它有個「離」字，那還是有垢的；在離垢那個「離」字也沒有了，這才是真正清淨
了。好像我們掃地，你預備把這個地乾淨了；那麼乾淨，你要把那個掃把放到一邊去，這才真正乾淨了，你要是還在那兒掃，說：掃就預備清潔。你還總在那兒掃，
那沒清潔。所以離垢地，把那個「離」都要離了；離垢那個「離」字都沒有了，這清淨了。清淨到極點就發光了，這就明生了，清潔到極點就明生了，所以這第三個
地的名字，就叫「發光地」。啊！真清淨到極點，一塵不染了，那它發光地了，這是發光地。
明極覺滿。名燄慧地。
「明極覺滿，名燄慧地」：光明到極點，這個覺性也圓「滿」了，這個名字就叫
燄慧地。這個燄，就好像一個火炬似的，但並不是真火炬，是比方這智慧就好像那個火炬一樣。這是燄慧地，第四地。
一切同異。所不能至。名難勝地。
在明極覺滿了，這個名字叫燄慧地。燄慧地之後，這「一切同異」：這不單一樣
同異，一切一切的同異，同和不同，「所不能至」：都不能形容了，同和不同這個名稱，根本就都沒有了。那麼這叫一個什麼？「名難勝地」：叫難勝地。難勝就是
沒有什麼可以再能勝過他了，不能勝過這個地位了，就是超過以前那幾地了，超過去了。這是五地的菩薩，五地菩薩這個名位、這個位置，叫難勝地。
那麼是不是就一個菩薩處到這個難勝地呢？不錯，是一個菩薩；這一個菩薩不是
一個菩薩。說：「怎麼又是一個菩薩，又不是一個菩薩？」佛教也就在這個地方，這一個菩薩處到這個地位上，和他同類的所有百千萬億菩薩，也都是處到這個地位
上，就是到這種程度上了，到這種學位，到這種的地位上。就好像，說一個比方，你得到一個博士位。這得到一個博士位，是不是就一個人得到？不錯，是一個人得
到，我得到了；但是你也得到了，這是每一個人都有的，每一個人得到這個位子，都叫博士。那麼有多少數目呢？也有百千萬億這麼多，不是單單一個人。所以方才
我說這個菩薩，也可以說是一個菩薩，一個菩薩他得到五地的這種程度上了；那麼不單他一個菩薩到這個程度，有百千萬億那麼多的菩薩都到這種程度上了，所以這
不知道有多少，每一地這個菩薩恐怕比恆河沙數都多。
待續
|
|
Sutra:
The differences enter into
identity; the identity is destroyed. This is called the Ground of
Leaving Filth.
Commentary:
On the previous ground there was
still happiness, and so an identity still existed, too. Although there
were no designations, there was still an identity. That was whenthe
differences enter into identity and become one. That is,
although the phenomena and the noumenon are united, the identity still
remains. Now when they reach the second ground, the identity
is destroyed. The second ground is called the Ground of
Leaving Filth, which means that they separate from ignorance. Basically
there isn’t much ignorance left by this time, for their enlightened
natures are already like that of a Buddha. A slight bit of attachment,
a little defilement remains for them. Now “identity is destroyed”;
their likeness to the Buddha ceases to be. That’s to return to the
source, to go back to the nature of the Treasury of the Thus Come One,
which is a great storehouse of light. It has no name or
appearance.
This is called the Ground
of Leaving Filth. Happiness is still a kind of
defilement. If there is something you like, then you still have
emotional feelings. At the second ground, all the defilements are left
behind. Subtle ignorance is also lessened. But at this level the
ignorance is still not completely cut off.
Sutra:
At the
point of ultimate purity,
brightness comes forth. This is called the Ground of Emitting Light.
Commentary:
A Bodhisattva on the first ground
does not know the state of a Bodhisattva on the second ground. A
Bodhisattva on the second ground doesn’t know the state of a
Bodhisattva on the third ground. At the point of ultimate
purity, brightness comes forth.The previous ground was that of
leaving filth. But as long as there is a necessity to “leave” it, there
must still be defilement. Only when one has completely left the filth
is one clean. Let’s take sweeping as an example. We sweep in order to
clean up the floor. We put the broom aside when the floor is clean. As
long as we are still sweeping and saying that we wish to clean it, it
isn’t clean yet.
When he reaches the ultimate
purity, light comes forth. There is brightness. So the third ground is
called the Ground of Emitting Light. When one is extremely
pure without the slightest speck of defilement, one is at the ground of
emitting light.
Sutra:
When
the brightness becomes
ultimate, enlightenment is full. This is called the Ground of Blazing
Wisdom.
Commentary:
When the brightness
becomes ultimate, enlightenment is full. The light reaches
its maximum and the enlightened nature is perfected. This is
called ‘the Ground of Blazing Wisdom. “Blazing” is
descriptive of the wisdom that is bright like a torch.
Sutra:
No
identity or difference can be
attained. This is called the Ground of Invincibility.
Commentary:
No identity or difference
can be attained. This is referring not only to one kind of
identity or difference, but to every kind of identity and difference.
None of them can be described. All notions of sameness and difference
are gone. What is this called? This is called the Ground of
Invincibility.There isn’t anything that can overcome this
level of understanding. It transcends all the previous grounds. This is
the name given to the fifth ground in the stages of Bodhisattvas’
development.
Is it the case that one
Bodhisattva reaches the Ground of Invincibility? Yes, it is the case
that one Bodhisattva does. And yet this one Bodhisattva is not just a
single Bodhisattva. There is only one, and yet there is not. Here is
where the Buddhadharma is to be found. One Bodhisattva comes up to this
level. But millions of billions of other Bodhisattvas also come up to
this level. For instance, when someone earns a Ph.D. degree, is that
one person alone in earning it? Certainly that one person has earned
it, but someone else can also earn one. Everyone who has one has earned
it. And so how many earn one? Millions. Not just one. The same
principle applies here. Probably more Bodhisattvas than there are sand
grains in the Ganges River are certified as having attained each of
these grounds.
To be continued
|
