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阿難。又彼定中。諸善男子。見色陰消。受陰明白。勝相現前。感激過分。忽於其中。生無限勇。其心猛利。志齊諸佛。謂三僧祇。一念能越。
「阿難，又彼定中」：又在這個定裏邊，
「諸善男子，見色陰消」：這一切修道的善男子，見五陰中的色陰已經消了。「受陰明白，勝相現前」：他自己也知道這個受陰，也很清楚的，就有一種勝相現到他的心裏。勝是殊勝，很不同很特別的這種相。在這個時候「感激過分」，他就生了一種感激心，可是太過份了；過猶不及，走過頭的，和沒有走到的人，相差得不太多，都不合乎中道。譬如，你想到這個地方，到了這地方你不停，又過去了，那也等於沒到一樣。
所以這感激過分了，「忽於其中，生無限勇」：忽然在這個定中，生出來一種大勇猛的心。「其心猛利，志齊諸佛」：他這個心勇猛精進得不得了，他說自己同佛是一樣的。「謂三僧祇，一念能越」：他說第一個阿僧祇劫，第二個阿僧祇劫，第三個阿僧祇劫；這三個大阿僧祇劫，他在一念之中就能超過去，所以他就說自己是佛了。不但他說自己是佛，還說所有的人都是佛，這種人就落於邪知邪見了。不錯！所有的人都是佛，但是你要修行。修行，不是說在一念之間就成了佛，這修行要有一個長遠的時間。你若明白佛法，依照佛法修行去，那麼或者會時間不太長，但是也不能一念就成佛了。
這種人就因為修行也沒有善知識指示
，自己也沒有智慧。那麼他用苦功，用來用去就發生一種邪知邪見，他看自己這麼久都沒有成佛，所以說自己就成佛了。這一段文就是受陰裏頭列的志齊諸佛，說自己和佛是一樣的，其實就這一念的錯誤，已經就著魔了。
此名功用。陵率過越。悟則無咎。非為聖證。覺了不迷。久自消歇。若作聖解。則有狂魔。入其心腑。見人則誇。我慢無比
。其心乃至。上不見佛。下不見人。失於正受。當從淪墜。
現在《楞嚴經》講到五十種陰魔，這是最要緊的地方！修道的人，如果不明白這五十種陰魔，一定會走錯路的；不走錯路，那是很少很少的。所以你若認識陰魔的境界，就不會胡吹亂捧了，不會自己看自己是一個了不起的人。所以無論誰，你有親戚朋友，都可以叫他們來聽一聽這五十種陰魔，令他們知道這種修道的境界。
「此名功用」：這個名字就是發生一種功用，你用功發生一種作用，「陵率過越」：它在你自性裏邊，互相這麼樣變化變化出來的這一種過越，所以才生出一種發大勇猛心。發勇猛心是可以的，不是不可以；你勇猛精進向前去修佛法，是可以的，但是你不可以生一種我慢的心，不可以說：哦！
我就是佛了！
待續
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Sutra:
Further, Ananda, in this state of samadhi, the good person
sees the disintegration of the form skandha and understands
the feeling skandha. At that moment he has a sublime vision
and is overwhelmed with gratitude. In this situation, he
suddenly evinces tremendous courage. His mind is bold and
keen. He resolves to equal all Buddhas and says he can
transcend three asamkhyeyas of eons in a single thought.
Commentary:
Further, Ananda, in this state of samadhi, the good
person, which includes all good people who are
cultivating the Way, sees the disintegration of the
form skandha and understands the feeling skandha.
Among the five skandhas, he knows that the form skandha is
gone, and he is quite clear about the feeling skandha.
At that moment he has a sublime vision and is
overwhelmed with gratitude. A very special and rare
vision appears in his mind, and he feels excessively
grateful for it. However, excess is as bad as insufficiency.
There is little difference between going too far and not
going far enough. Neither is in accord with the Middle Way.
For example, while traveling, if you go beyond your
destination, it is the same as if you had not arrived at
all.
In this situation, in
this state of samadhi, he suddenly evinces
tremendous courage. His mind is bold and keen,
fearlessly vigorous. He resolves to equal all
Buddhas, saying, "The Buddha and I are the same."
And he says that he can transcend three asamkhyeyas
(limitless numbers) of eons in a single
thought. He says that he can transcend the first,
second, and third asamkhyeyas of eons in the space of a
single thought. Therefore, he says that he is a Buddha. And
that not only he is a Buddha, but that everyone is a Buddha.
Such a person has fallen prey to wrong knowledge and views.
It's true that everyone is a potential
Buddha, but one has to cultivate in order to realize
Buddhahood. Even when one cultivates, it is not possible to
become a Buddha in a single thought. It takes a long time.
Although the time can be shortened if one understands the
Buddhadharma and practices according to it, one still cannot
attain Buddhahood in a single thought. This person
cultivates, but he lacks wisdom and does not have a Good and
Wise Advisor to instruct him. Although he works hard at
cultivation, he develops wrong views along the way. Seeing
that such a long time has passed without his becoming a
Buddha, he simply states that he is a Buddha. This is the
experience of "praising oneself as the equal of the Buddhas"
that occurs during the breakdown of the feeling skandha. He
says that he is the same as all Buddhas. Actually, with that
one mistaken thought, he is already possessed by a demon.
Sutra:
This is called "being too anxious to excel in cultivation."
If he understands, then there is no error. This experience
does not indicate sagehood. If he realizes that and remains
unconfused, then after a time it will disappear. But if he
considers himself a sage, then a demon of insanity will
enter his mind. As soon as he sees someone, he will boast
about himself. He will become extraordinarily haughty, to
the point that he recognizes no Buddha above and no people
below. Lacking proper samadhi, he will certainly fall.
Commentary:
In the lecture on the Shurangama Sutra, we have now
reached the very important section on the fifty kinds of
deviant states caused by the five skandhas. If people who
cultivate do not understand these fifty skandha demons, they
will easily go astray in their cultivation. If you can
recognize the states of these skandha demons, then you will
not get carried away with reckless boasting and assume that
you are an extraordinary individual. Therefore, I invite you
to encourage your relatives and friends to come listen to
this section on the fifty skandha demons, so that they learn
about the states which occur in cultivation.
This is called "being too anxious
to excel in cultivation. This state occurs as a
result of your efforts in cultivation. Because of this
overexertion resulting from transformations within your own
nature, you become courageous. There is nothing wrong with
courage and vigor if you use them to advance in your
cultivation of the Buddhadharma. But you must not become
conceited and say, "Oh! I'm a Buddha myself."
~ To be continued
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