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有的修道人，在淨極光通達，他清淨到極點了，啊！忽然間他就見一切物。見一切物，是什麼所見的呢？就是他開了佛眼所看見的。那麼這個佛眼，並不是人人都可以開的，也不是你開了，就永遠開了，這種境界是暫時開的佛眼。所以在暗室裏邊，他也看到光明，也看到房子裏邊一切的物質，一切的東西。可是，方才我說從外邊來的東西，也可以看得見。從外邊來的什麼東西呢？好像在這一個房裏頭是黑暗的，你可以看到從外邊來個神，或者是來個鬼，或者來個菩薩，或者來個佛，這都沒有一定的。
以上所講的這種境界也不是一定的，也不是人人都一定有的，也不是人人都一定沒有的；這也不一定是必經之路，這不過是修道有時會有這種境界。所以你不要以為個個修道人都是一樣的境界，不是的。
談到這個佛眼，有的人開佛眼就可以永遠都開了，這叫報得通。什麼叫報得通呢？就是他前生修行用功，修千手千眼這個法，所以感得生生世世都可以開佛眼。有的開的是臨時的，暫時這麼一開，不是永遠的。為什麼不是永遠的呢？就是因為你心哪，不是時時那麼清淨；如果你心時時清淨，你在前生修過大悲法，那就可以永遠開了，所以這有種種情形，是不同的。
又以此心。圓入虛融。四肢忽然。同於草木。火燒刀斫。曾無所覺。又則火光。不能燒爇。縱割其肉。猶如削木。此名塵併。排四大性。一向入純。暫得如是。非為聖證。不作聖心。名善境界。若作聖解。即受群邪。
「又以此心，圓入虛融」：圓滿而又虛融；你說它有，也不是有，你說它沒有，它又有。「四肢忽然，同於草木」：這兩隻胳膊兩條腿，忽然間像草木似的，沒有知覺了。「火燒刀斫，曾無所覺」：用火燒它，用刀來砍它，也是沒有知覺。用刀砍就砍，用火燒就燒，也不痛也不癢，沒有感覺了。「又則火光，不能燒爇」：用火燒它也燒不熱。「縱割其肉，猶如削木」：你就把胳膊、腿上的肉割下來，像什麼似的呢？就像削木頭似的，也不知道痛癢。這叫什麼呢？
「此名塵併，排四大性，一向入純」：這是所有的塵相都合併起來了，排地、水、火、風四大的性，都合而為一，合成一個了。「暫得如是，非為聖證」：可是這是暫時間的，不是永遠這樣子；是偶爾的，或者一陣間的，不要以為這就是證聖果了。「不作聖心，名善境界」：你若不作證聖果的想，這是好的。「若作聖解，即受群邪」：你若是以為是證果了，生一種大我慢，生一種驕傲心、自滿的心，那就要受群邪來交攻你，群邪就來包圍你了。
又以此心。成就清淨。淨心功極。忽見大地。十方山河。皆成佛國。具足七寶。光明遍滿。又見恆沙。諸佛如來。還滿空界。樓殿華麗。下見地獄。上觀天宮。得無障礙。此名欣厭。凝想日深。想久化成。非為聖證。不作聖心。名善境界。若作聖解。即受群邪。
「又以此心，成就清淨」：又以這個修道，修三昧的心，他所成就的非常清淨，「淨心功極」：清淨的這個心，功夫到了極點，
待續 |
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When some cultivators reach the state of ultimate purity and all-pervading light, they will suddenly see all kinds of things. That is because they have opened the Buddha Eye. However, not every person is able to open his Buddha Eye, and even if one does, it may not stay open forever. In the state described here, the Buddha Eye opens temporarily, enabling one to see the objects in a dark house as if there were light. I also mentioned that you would be able to see things coming to the house from outside. What sort of things might these be? For example, you might see a spirit, a ghost, a Bodhisattva, or a Buddha coming into the dark house from outside. It's not for certain that you will experience these states.
Not everyone experiences such states, but some people might. These are states that may occur at some point in your cultivation. But don't think that all cultivators go through the same experiences, because that's not the case.
Some people open the Buddha Eye permanently. That is known as "a spiritual power that comes as a reward." Such people industriously cultivated the Dharma of the Thousand Hands and Thousand Eyes in previous lives, and as a result, they can open the Buddha Eye in life after life. Other people may only be able to open the Buddha Eye temporarily, because their minds are not in a perpetual state of purity. If their minds were constantly pure, and they had cultivated the Dharma of Great Compassion in their previous lives, they would be able to open the Buddha Eye permanently. There are a variety of differing circumstances in cultivation.
Sutra:
Further, when his mind completely merges with emptiness, his four limbs will suddenly become like grass or wood, devoid of sensation even when burned by fire or cut with a knife. The burning of fire will not make his limbs hot, and even when his flesh is cut, it will be like wood being whittled. This state is called "the merging of external states and the blending of the four elements into a uniform substance." It is a temporary state and does not indicate
sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence.
Commentary:
Further, when his mind completely merges with emptiness, you may say that the mind exists, yet it doesn't; you may say it doesn't exist, yet it does.
His four limbs will suddenly become like grass or wood, devoid of sensation even when burned by fire or cut with a knife. If you cut his arms or legs with a knife or burn them with fire, he will not feel any pain or discomfort.
The burning of fire will not make his limbs hot. When you try to burn them, they won't even become hot.
And even when his flesh is cut, it will be like wood being whittled. If you slice off the flesh from his arms and legs, it will be just like shaving wood. He will feel no pain or irritation.
This state is called "the merging of external states and the blending of the four elements into a uniform substance." Defiled external states will come together, and the natures of earth, water, fire, and air will become a single substance. However,
it is a temporary state, an occasional experience,
and does not indicate sagehood. Do not think you have realized sagehood.
If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage and becomes self-satisfied and haughty,
then he will be vulnerable to the demons' influence. You will be attacked and surrounded by hordes of deviant beings.
Sutra:
Further, when his mind accomplishes such purity that his skill in purifying the mind has reached its ultimate, he will suddenly see the earth, the mountains, and the rivers in the ten directions turn into Buddhalands, replete with the seven precious things, their light shining everywhere. He will also see Buddhas, Tathagatas, as many as the sands of the Ganges, filling all of space. He will also see pavilions and palaces that are resplendent and beautiful. He will see the hells below and the celestial palaces above, all without obstruction. This state is called "the gradual transformation of concentrated thoughts of fondness and loathing." It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons' influence.
Commentary:
Further, when his mind accomplishes such purity that his skill in purifying the mind has reached its ultimate... Applying his mind to cultivation of the Way and to the practice of samadhi, he achieves a state of extreme purity.
To be continued
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