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你就是佛了？佛說的三藏十二部，你說了幾藏幾部啊？佛說的三藏十二部，你連懂都不懂呢，說你也就是佛了！你說這真是豈有此理呢！佛說三藏十二部一切經典，你連一藏也沒藏，一部也不部，怎麼你就可以成佛呢？不要說你講了三藏十三部，你就講一講(講解)這三藏十二部，「無論哪一部經提出來，我都會講的(講解)，我都明白它那個道理。」你若能這樣子，這也只可以稱做佛的弟子，不可以稱佛的。所以他覺得世界上，現在人人都恭敬佛，他也就想作佛了
，將來他死了，好有人供養他。其實死了埋到地裏頭，變成灰了，什麼也沒有了。
「悟則無咎，非為聖證」：發這種猛利的心，可以的，你要明白這是一種境界，不是聖證。「覺了不迷，久自消歇」：你能覺悟而明瞭，不再迷惑，那麼時間久了，它也就平息下來了，它這是一時的。「若作聖解
，則有狂魔」：假設你說這就是成佛了，這時候就有個狂魔。所以你看，這五十種陰魔，你都不認識，你怎麼就會成了佛了？這種狂魔，就是狂妄、貢高我慢。「入其心腑」：入他的心竅裏頭去了，就到他身上，把他本來的靈魂就給揮攆走了，這個魔王就在這兒坐殿，當他的靈魂了。「見人則誇」：他無論見到誰，就誇獎自己；是己非人，就是抑人揚己這麼樣地說人家都不對，就是他最高
，他自己就成佛了！
「我慢無比」：我慢就是對誰都傲慢。「其心乃至上不見佛，下不見人」：往上也沒有佛了。為什麼呢？他就是佛了嘛！他也看不見人了。他看見什麼呢？他說一切人都是佛了；他自己是佛，在他上邊沒有佛，他就是佛，將來一切人都跟著他成佛，所以他下也不見人了。「失於正受，當從淪墜」：他失去正定正受了，這種人應該墮落的。
又彼定中。諸善男子。見色陰消。受陰明白。前無新證。歸失故居。智力衰微。入中隳地。迥無所見。心中忽然。生大枯渴。於一切時。沉憶不散。將此以為。勤精進相。
「又彼定中，諸善男子」：在這種定中，一切修道的人，「見色陰消，受陰明白。」「前無新證，歸失故居」：向前去也沒有新的證得；向後邊呢，他以前所居的地方也沒有了。「智力衰微，入中隳地」：他的智慧也不充足，在功夫上也沒有那麼猛利了。這也就是忽進忽退，就到要墮落的地方了。「迥無所見」：他沒有什麼感覺，沒有什麼所見。
「心中忽然，生大枯渴」：在他心裏邊，忽然間就生出一種感覺。這感覺是什麼呢？大枯渴；自己心裏覺得很單調，很枯燥的，還很渴。這是什麼意思呢？在這個地方覺得枯燥，很單調，沒有什麼意思了，又渴。渴什麼呢？需要佛的法水來潤澤他；枯燥，就快枯乾了，什麼都沒有了。
講到這個，就好像普通不修道的人說：「哦！感覺非常寂寞！」很寂寞無聊的，沒有什麼聊；無聊了，於是乎在這個時候就要作怪了。作什麼怪呢？還是「那個」。什麼叫寂寞無聊？本來我不想講；不講又恐怕人不明白，所以還是講一講它。就是好像女人想男人，想得覺得心裏著急，枯燥得不得了。男人想女人，這也叫枯燥、單調、寂寞、無聊，好像丟了東西似的，找又找不著，這是寂寞無聊。
待續
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So you're a Buddha? The Buddha spoke the
Three Treasuries andthe Twelve Divisions of the Canon. How
many Treasuries and Divisions have you spoken? You don't
even understand them, yet you say you are a Buddha. Isn't
that absurd? The Buddha spoke the entire Canon, and you
haven't even spoken a single Treasury or Division of the
Canon, so how can you claim that you have become a Buddha?
Even if you could explain the Treasuries and Divisions and
understand their principles, at best you could call yourself
a disciple of the Buddha, but not a Buddha. Yet this person,
feeling that everyone in the world reveres the Buddha, wants
to be a Buddha too, so that after he dies, people will make
offerings to him. Actually, after death he will be buried in
the ground. He will turn to dust and nothing will be left of
him.
If he understands, then there is
no error. It is all right to have such courage, as
long as you understand that it is merely a state and does
not mean that you have become a sage. 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, saying, "Oh,
this means I've become a Buddha!" then a demon of
insanity will enter his mind. So you see, if you do
not even recognize the fifty skarrlha demons, how can you
become a Buddha? This demon is one of arrogance, pride, and
conceit. It bores into his mind and takes possession of him,
driving out his soul. The demon king takes over and acts as
his soul. As soon as he sees someone, no
matter who the person is, he will boast about
himself and how he is right and everyone else is
wrong. He denigrates others to exalt himself. They are all
in the wrong, and he alone is honored; he thinks he has
become a Buddha!
He will become extraordinarily
haughty toward everyone, to the point that
he recognizes no Buddha above. There are no Buddhas
above. Why? Because he's a Buddha himself. And
he sees no people below. Then what
does he see? He says that everyone is a Buddha, that he
himself is a Buddha, and that there is no Buddha above him.
He himself is Buddha, and in the future everyone will become
a Buddha along with him. That is why he sees no people
below. Lacking the proper state of samadhi, he will
certainly fall.
Sutra:
Further, in this state of samadhi the good person sees the
disintegration of the form skandha and understands the
feeling skandha. With no new realization immediately ahead
of him, and having lost his former status as well, his
wisdom power weakens, and he enters an impasse in which he
sees nothing to anticipate. Suddenly a feeling of tremendous
monotony and thirst arises in his mind. At all times he is
fixated in memories that do not disperse. He mistakes this
for a sign of diligence and vigor.
Commentary:
Further, in this state of samadhi the good person
who cultivates the Way sees the
disintegration of the form skandha and understands the
feeling skandha. With no new realization immediately ahead
of him, and having lost his former status as well, his
wisdom power weakens. Going forward, there is
nothing new to attain; and behind him, the state where he
dwelled before is also gone. His wisdom is inadequate now,
and he isn't as bold and keen as before. This is a case of
suddenly advancing and then suddenly retreating in one's
skill. And he enters an impasse, a place
where he is about to fall, in which he sees nothing
to anticipate. He does not feel or see anything.
Suddenly a feeling of tremendous
monotony and thirst arises in his mind. His feeling
is one of enormous monotony, dryness, and thirst. He feels
that everything is meaningless and boring, and he is thirsty
because he needs to be moistened by the water of the
Buddhadharma. He feels like he is drying up and withering
away because, for him, there is nothing at all. This is
similar to the way that ordinary people who do not cultivate
start to feel lonely and bored. This loneliness and boredom
are sure to lead to trouble- the same old trouble. I did not
intend to bring this up, but because I'm afraid people might
not understand, I will still talk about it. It is as when a
woman thinks about a man. She keeps thinking about him until
she feels incredibly anxious and restless. When men think
about women, they also have this feeling of restlessness.
They are lonely and bored, as if they have lost something
which they cannot find.
~ To be continued
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