所以我們各位現在研究，不要說研究這陰魔就怕魔了。不需要怕。它這一股氣就像什麼呢？這也是用一個粗的比喻。就好像我們燒熱水一樣，水燒滾了它會有熱氣出來；那熱氣一出來了，就是水開了。
你修行有魔現出了，那個魔的現出也正是因為你自性裏頭陰氣幻化出來的。雖幻化出來，你能不為它所搖動，也就沒事了。好像你燒開水，那熱氣出來了，這沒有什麼奇怪。等它出過去了，那水就可以喝了。人有這一股魔氣現出來了，就好像鍛鍊金；精金剩下了，那金裏頭的渣滓都鍛鍊出去了。修道也就像鍛鍊真金一樣的，所以說：「真金不怕洪爐火」。你要煉出精金來，煉出金剛不壞身來。金剛不懷身就是要時時刻刻，念茲在茲地用功修行。你用功修行無論修到什麼程度上，也不要生歡喜，不要生恐懼心。這是修道人最要緊的一個根本解決魔障的辦法。
若不明悟。被陰所迷。則汝阿難。必為魔子。成就魔人。
「若不明悟」：假使你不明白不覺悟，「被陰所迷」：被這個五陰魔所迷，「則汝阿難」：那麼現在你阿難，「必為魔子」：一定做魔子魔孫了，「成就魔人」：你所成就的，就是屬於魔之類的。
如摩登伽。殊為眇劣。彼惟咒汝。破佛律儀。八萬行中。祗毀一戒。心清淨故。尚未淪溺。
「如摩登伽」：像摩登伽女，「殊為眇劣」：是一個很渺小很平常的魔事。「彼惟咒汝」：她就用先梵天咒來迷你，「破佛律儀」：她破壞佛所有一切的規矩，在這「八萬行中，祗毀一戒」：就只毀壞了一戒而已。「心清淨故，尚未淪溺」：因為你心裏清淨，證了初果，所以尚未被她魔住，還沒有墮落。
此乃隳汝。寶覺全身。如宰臣家。忽逢籍沒。宛轉零落。無可哀救。
「此乃隳汝」：這是令你墮落的一種行為。「寶覺全身」：你這個寶覺全身，「如宰臣家」：就好像做大官的家裏頭「忽逢籍沒」：忽然被皇帝給抄家了。「宛轉零落，無可哀救」：就互相輾轉地零落，沒有地方去求救求哀憐，叫人可憐你來救救你，沒有的。
阿難當知。汝坐這場。銷落諸念。其念若盡。則諸離念。一切精明。動靜不移。憶忘如一。
「阿難當知」：阿難你應該知道，「汝坐道場，銷落諸念」：把一切的念都沒有了。你只修反聞聞自性這種的功夫，所以把一切諸念都銷落了。「其念若盡」：這個念若沒有了的時候，「則諸離念，一切精明」：則所有一切離開你想念的，所有一切的精明，所有的這種智慧和定力，「動靜不移」：你動，它也不會改變；靜，它也不會改變。「憶忘如一」：想起來和忘了，這兩種道理是一個，沒有兩個的。
待續 |
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Now as we are investigating the skandha-demons, we should not be afraid of demons. There's no need for fear. What is this mass of energy like? There's a rough analogy: When water boils and gives off steam, the rising of the steam indicates that the water is boiling.
The demons that you encounter in cultivation are illusory transformations produced from the yin thoughts and yin energy in your own nature. If you can remain unmoved by these illusory transformations, then there's no problem. For example, there's nothing strange about boiling water and letting the steam rise. After the steam has risen, you can drink the water.
When a person manifests demonic energy, it's like gold being smelted. All the dross is smelted away, leaving only pure gold. Cultivation is like smelting gold. It is said, "True gold does not fear the fire of the furnace." You must smelt the pure gold and forge your Vajra-indestructible body. To obtain the Vajra-indestructible body, you must apply effort in cultivation at all times, in thought after thought. No matter what level you reach in your cultivation, do not become happy or afraid. This is a most essential and basic way for cultivators to resolve demonic obstacles.
They would be destroyed if they drew near you. How could they dare linger and try to disrupt your dhyana-samadhi？ If they came near you, they would do themselves in, so they dare not disturb you.
Sutra:
If you were not clear and aware, but were confused by the skandhas, then you, Ananda, would surely become one of the demons; you would turn into a demonic being.
Commentary:
If you were not clear and aware, if you did not understand and wake up, but were confused by the demons of the five skandhas, then you, Ananda, would surely become one of the demons; you would turn into a demonic being. You would join the retinue of demons.
Sutra:
Your encounter with Matangi's daughter was a minor incident. She cast a spell on you to make you break the Buddha's moral precepts. Still, among the eighty thousand modes of conduct, you violated only one precept. Because your mind was pure, all was not lost.
Commentary:
Your encounter with Matangi's daughter was a minor incident. It was a relatively insignificant, commonplace demonic event. She cast a spell on you to make you break the Buddha's moral precepts. She used a mantra of the Ancient Brahma Heaven to confuse you and tried to make you break the Buddha's rules. Still, among the eighty thousand modes of conduct, you violated only one precept. Because your mind was pure, all was not lost. Because you had already attained the first stage of Arhatship, you were not totally confused by her, and you did not fall.
Sutra:
This would be an attempt to completely destroy your precious enlightenment. Were it to succeed, you would become like the family of a senior government official who is suddenly exiled; his family wanders, bereft and alone, with no one to pity or rescue them.
Commentary:
This would be an attempt to completely destroy your precious enlightenment. This kind of behavior is an attempt to make you fall. Were it to succeed, you would become like the family of a senior government official who is suddenly exiled. A high official is banished, and his family's property is abruptly confiscated by the emperor, so his family wanders, bereft and alone, with no one to pity or rescue them. You would be standing all alone, with no place to seek for help, no one to turn to for sympathy or aid.
Sutra:
Ananda, you should know that as a cultivator sits in the Bodhimanda, he is doing away with all thoughts. When his thoughts come to an end, there will be nothing on his mind. This state of pure clarity will stay the same whether in movement or stillness, in remembrance or forgetfulness.
Commentary:
Ananda, you should know that as a cultivator sits in the Bodhimanda, he is doing away with all thoughts. Ananda, you should know that you are simply cultivating the skill of "turning back your hearing to listen to your inherent nature." In that way you obliterate all thoughts. When his thoughts come to an end, there will be nothing on his mind. This state of pure clarity, this wisdom and samadhi-power, will stay the same whether in movement or stillness, in remembrance or forgetfulness. Your mind does not change whether you are moving or still. Whether you are mindful or absent-minded, your state is the same. It is non-dual.
To be continued |
