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「於 一切時，沉憶不散」：在一切時
，好像男女有相思病，總想著想著，想來想去也忘不了，沉憶不散。「將此以為，勤精進相」：他以為這種枯燥的心理，就是勤精進的相。
此名修心。無慧自失。悟則無咎。非為聖證。若作聖解。則有憶魔。入其心腑。旦夕撮心。懸在一處。失於正受。當從淪墜。
「此名修心，無慧自失」：這個名字叫什麼呢？這是在受陰的境界裏邊，這時沒有智慧了，但是你不要害怕沒有智慧，「悟則無咎」。你若覺悟了，「啊！這是一種境界」，那就沒有問題了；你若不覺悟，總在這個地方耽空滯寂，沉憶不散，那就會乾死了，乾死也沒有什麼成就。「非為聖證」：不是說這樣就是有所得，證聖果了，不是的，不要認賊作子。
「若作聖解，則有憶魔，入其心腑」：你聽這多危險！你如果認為這是一個好的境界，則有憶魔，專替你記憶東西；你
記不住嗎？他幫你想著，幫你忙。他看你盡記憶記憶，你這麼歡喜記憶，他就來幫 你記憶，入你的心腑裏去了。「旦夕撮心
，懸在一處」：一天到晚把你的心給懸起來。撮就是懸掛，把你的心懸到一起。「失於正受，當從淪墜」：你得不到正受，久而久之也會墮地獄的。
又彼定中。諸善男子。見色陰消。受陰明白。慧力過定。失於猛利。以諸勝性。懷於心中。自心已疑。是盧舍那。得少為足 。
「又彼定中，諸善男子，見色陰消，受陰明白，慧力過定」：慧力超過定力了
。「失於猛利」：所以他就生一種猛利的心。「以諸勝性，懷於心中」：在這個境界裏邊有這種勝性，就是很不平凡的這種性，他就總在心裏懷念著。「自心己疑，是盧舍那」：他懷念這種勝性，心裏就生出一種疑惑，疑惑什麼呢？疑惑他自己是盧舍那佛。
盧舍那是梵語，此云光明遍照。他以為自己是盧舍那佛了，所以就「得少為足」：得到一點點，他就知足了。其實他這
個定力，根本去佛很遠呢，他就說自己成盧舍那佛了。
此名用心。亡失恆審。溺於知見。悟則無咎。非為聖證。若作聖解。則有下劣。易知足魔。入其心腑。見人自言。我得無上
。第一義諦。失於正受。當從淪墜。
「此名用心亡失恆審，溺於知見」：
這個名字叫用心亡失--沒有常常審察自己的功夫，對知見分不清楚了。溺，就是沉溺到裏邊，英文大約就是sticky﹝黏﹞。「悟則無咎，非為聖證」：要是明白了，也就沒有什麼問題。這不是聖證，
「若作聖解」：假設認為自己有聖境，證聖果了
。「則有下劣易知足魔，入其心腑」：則有一種最卑下，最劣，最沒有價值的魔。什麼魔呢？什麼事情都容易知足的這種魔
，鑽到他心裏去，就是附到他身上，把他的靈魂給趕跑了。
其實他只是個假軀殼，是假的，可是他自己還不知道呢！「見人自言，我得無上第一義諦」：見到人就說，
「喂！你知道嗎？我得到最高無上第一義諦。」
待續
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At all times he is fixated in
memories that do not disperse. It is the way a man
and a woman who are lovesick for each other keep thinking
and thinking about each other and never forget. He
mistakes this for a sign of diligence and vigor.
This state of fixation on thoughts that don't disperse
appears to him to indicate vigor.
Sutra:
This is called "cultivating the mind but losing oneself due
to a lack of wisdom." If he understands, then there is no
error. This experience does not indicate sagehood. But if he
considers himself a sage, then a demon of memory will enter
his mind. Day and night it will hold his mind suspended in
one place. Lacking proper samadhi, he will certainly fall.
Commentary:
Within the states of the feeling skandha, this is called
"cultivating the mind but losing oneself due to a lack of
wisdom" You don't have any wisdom. But don't worry about
having no wisdom, for if he understands, then there is no
error. If you realize that it's only a state, then there is
no problem. But if you don't understand, and you are always
getting attached to emptiness and caught up in stillness, if
you are always lost in reverie, then you will wither away
without any accomplishment. This experience does not
indicate sagehood. This does not mean you have attained
something or have realized sagehood. Do not mistake a thief
for your son.
But if he considers himself a sage, then
a demon of memory will enter his mind. Did you hear that!
This is truly dangerous! If you consider it a fine state, a
demon of memory will come and help you remember things. So
you can't remember something? It will help you to think. It
sees how much you would like to remember, so it comes to
help you and enters into your mind. Day and night it will
hold his mind suspended in one place. Your mind will be
preoccupied and kept in one spot. Lacking proper samadhi,
unable to attain samadhi, he will certainly fall into the
hells in the future.
Sutra:
Further, in this state of samadhi, the good person sees the
disintegration of the form skandha and understands the
feeling skandha. His wisdom becomes stronger than his
samadhi, and he mistakenly becomes impetuous. Cherishing the
supremacy of his nature, he imagines that he is a Nishyanda
(Buddha) and rests content with his minor achievement.
Commentary:
Further, in this state of samadhi, the good person sees the
disintegration of the form skandha and understands the
feeling skandha. His wisdom becomes stronger than his
samadhi. His wisdom power exceeds his samadhi power. And he
mistakenly becomes impetuous. He experiences a feeling of
rash vigor. Cherishing the supremacy of his nature, he
imagines that he is a Nishyanda (Buddha). In this state, he
considers his nature to be supreme and extraordinary, and he
is always thinking about it. Cherishing this thought of
supremacy, he suspects himself to be a Nishyanda Buddha. "Nishyanda"
is Sanskrit and means "Light Shining Everywhere." He thinks
he is already a Nishyanda Buddha and rests content with his
minor achievement. He has made a little progress, and he
becomes satisfied. His samadhi-power falls way short of the
Buddha's, and yet he claims he has become a Nishyanda
Buddha.
Sutra:
This is called "applying the mind, but straying away from
constant examination and becoming preoccupied with ideas and
opinions. If he understands, then there is no error. This
experience does not indicate sagehood. But if he considers
himself a sage, then a lowly demon that is easily satisfied
will enter his mind. As soon as he sees someone, he will
announce, "I have realized the unsurpassed absolute truth.
Lacking proper samadhi, he will certainly fall.
Commentary:
This is called "applying the mind, but straying away
from constant examination- he is not skilled at
constantly examining himself- and becoming
preoccupied with ideas and opinions. Unable to
clearly distinguish what he knows and thinks, he gets caught
up and stuck in his own ideas and opinions. If he
understands, then there is no error. There will not
be any problem This experience does not indicate
sagehood. But if he considers himself a sage and
thinks that he has realized some supreme state, then
a lowly demon, a most vile and worthless sort of demon that
is easily satisfied with any situation,
will enter his mind. It will bore into his mind and
take possession of him, driving out his soul.
All that will be left is a false shell of
a person, but he will not realize that. As soon as
he sees someone, he will announce, "Hey! Do you
know I have realized the unsurpassed, the highest,
absolute truth?"
~ To be continued
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