耽著味禅頭頭錯
Being Greedy for the Flavor of Chan Is Wrong
就等著這種味禅，一等就把什麼功都忘了。
You will just keep waiting for that flavorful experience to reoccur. Waiting, you forget all about applying effort.
坐禅不要貪著味禅。什麼叫味禅？就是一種禅悅，坐得時間差不多了，就有一種感覺：很自在、很舒服、懶洋洋的。你要是貪著于這種舒服自在的境界，就不容易再進步，就會在此停留，總想找味禅。要是這種境界沒有了，就去追求「什麼時候我再能有這種境界呢？這種境界無人、無我、無衆生、無壽者，無煩無惱，非常自在快樂，什麼時候可以再來呢？……」就等著這種味禅，一等就把什麼功都忘了，這就是執著于味禅上。
When you sit in Chan, don”t be greedy for flavorful Chan. What is flavorful Chan
It refers to the bliss of the Dhyanas. When you have been sitting just about long enough, you start experiencing a feeling of comfort and freedom, and you may feel kind of indolent. If you become greedy for this state of comfort and ease, it”s not easy for you to go on and make progress. You will linger there, always trying to get back to the state of flavorful Chan. When the state goes away, you will chase after it, thinking, "When am I going to have that kind of state again
In that state there was no self, no others, no living beings, and no life span; no afflictions, and no hassles. It was very blissful and very comfortable and free. I wonder when I will ever have that experience again." And you will just keep waiting for that flavorful experience to reoccur. Waiting, you forget all about applying effort. That”s known as getting attached to flavorful Chan.
坐禅人要無罣無礙、無貪無求、無喜無憂、無恐無怖，應把己身看成虛空法界一樣，不須有所執著貪求。你一有所貪求，就落到第二義上。以下略釋四禅天修證的境界。
Cultivators of Chan need to be free of obstructions and hang-ups. They cannot be craving anything. You cannot get excessively happy, or depressed, and you shouldn”t have any fear or terror. You should see your body as being the same as empty space and the Dharma Realm. There”s no need to cling to anything or crave anything. As soon as you crave something, you fall into a secondary level of truth. A brief explanation of the states of the Four Dhyana Heavens is given below.
初禅天，「離生喜樂地」：離開衆生之煩惱，生出禅悅爲食，法喜充滿的快樂；離開衆生之迷倒，向聖人之菩提路上邁步。達到這種禅時，不能冒充，不是自己說，而是要善知識爲你印證。
The Heavens of the First Dhyana / The Stage of the Happiness of Separating from Production: leaving the afflictions of living beings, one obtains the happiness of "taking Dhyana bliss as food" and "being filled with the joy of Dharma." Leaving the confusion of living beings, one starts advancing along the Bodhi path of the sages. Arriving at the First Dhyana isn”t something you can fake. It isn”t something you can claim for yourself; a Good and Wise Advisor must certify the state for you.
這種境界有個證明：氣不出不入，呼吸斷了，但人未死，這叫入定，入初禅定。它與睡覺不同，不要以爲睡覺是入定；睡覺不單單呼吸氣照常，而且也打呼打鼾，鄰單聽得如雷鳴，所以你的呼吸氣斷了沒有？善知識一看就知道，你要是說：「我覺得我沒氣了！」這是假的，是冒充的。你若知道，那根本未入初禅！所以不能拿假牌當真貨賣。
When you reach that state, there is proof－the proof is that you no longer inhale or exhale－your breath has stopped, although you aren”t dead. This is known as entering the Samadhi of the First Dhyana. It”s different from sleep, so you shouldn”t think that going to sleep is the same as entering samadhi. When you are sleeping, you continue to breathe, and you may even snore so loudly that it sounds like thunder to your neighbors. A Good and Wise Advisor can tell immediately whether or not your breath has stopped. If you say, "I feel like my breath has stopped!" that”s false. You”re faking it. If you know, then you haven”t even entered the First Dhyana! So don”t try to put up a false sign and sell counterfeit goods.
這裏頭若細分析起來，有大塊文章可以寫，很多理論可以說。不過說那麼多，反而是障礙，故說一點點，免得你們生貢高起邪見，說自己入了初禅(離生喜樂地)，這真是騙人。
If I were to go into this in detail, there are a lot of principles that could be talked about, and I could write a whole essay on this. But if I say too much, it only creates obstacles. So I”ve just said a little bit to prevent you from becoming arrogant and misled by deviant views and claiming to have entered the First Dhyana (the Stage of the Happiness of Separatin…
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