..續本文上一頁u attain "proper concentration and proper reception

　　" Why don”t you try this out in practice

　　 In a word, anyone who maintains the four marks is an ordinary person. But someone who can be free of them is a Bodhisattva.

　　修道人要記住《金剛經》的四句偈：「一切有爲法，如夢幻泡影，如露亦如電，應作如是觀。」凡是有形有相的，皆是有爲法。有爲法，好像作夢，好像幻化，好像泡沫，好像影子，好像電光，皆是虛妄而無實體。一切的一切，皆應該這樣來觀察，才能明白真實的道理，就不會執著，不會打妄想了。

　　Cultivators should remember this verse from the Vajra Sutra,

　　All things born of conditions are like dreams,

　　Like illusions, bubbles, and shadows;

　　Like dewdrops, like flashes of lightning:

　　Contemplate them in these ways.

　　Anything with shape or form is considered a "dharma born of conditions." All things born of conditions are like dreams, illusory transformations, bubbles of foam, and shadows. Like dewdrops and lightning, they are false and unreal. By contemplating everything in this way, we will be able to understand the truth, let go of attachments, and put an end to random thoughts.

　　在《金剛經》上又說：「過去心不可得。現在心不可得。未來心不可得。」過去心爲什麼不可得？因爲過去已經過去了，還管它做什麼。現在心爲什麼不可得？因爲現在念念不停。你說這是現在，等你說完，現在又過去了，時間不會停留的。未來心爲什麼不可得？因爲還沒有來嘛！你說那是未來，可是它又來了，連未來也沒有。所以過去、現在、未來，叁心了不可得。能依佛所說的法去修行，直截了當可達涅槃之境。

　　The Vajra Sutra also says, "Past thoughts cannot be obtained, present thoughts cannot be obtained, and future thoughts cannot be obtained." Why can”t we get at past thoughts

　　 Because they”ve already gone by. What”s the point of worrying over them

　　 Why can”t we get at present thoughts

　　 Because the present moment doesn”t stop for even an instant. If you claim that this moment is the present, as soon as the words leave your mouth, that "present" has already gone by; time never stops. Why do we say that future thoughts cannot be obtained

　　 Because the future hasn”t yet arrived. You may admit that it hasn”t yet come, but right then it arrives, so the "not-yet-come" (literal Chinese translation for "future") doesn”t exist either. Therefore, the past, the present, and future are three thoughts that cannot possibly be obtained. If we can cultivate according to the Dharma that the Buddha spoke, then straightaway, we can realize the state of Nirvana.

　　修道人要依正知正見的法爲准繩，勇猛修習。這時候，「離言說相」，言說的相也沒有了，沒有什麼話可說的。「離心緣相」，心緣的相也沒有了，沒有什麼緣可攀的。「離文字相」，文字的相也沒有了，沒有什麼文字可代表，可說出來。既然說不出來，還有什麼可回憶？還有什麼放不下？還有什麼可認真？各位！要在這個地方用功，不可在皮毛上用功。

　　Cultivators of the Way must use proper knowledge and views as their standard and cultivate vigorously. Our goal is to "leave behind the mark of speech," so that there”s nothing left to say. We also want to "leave behind the mark of the mind and its conditions," so that there”s nothing left to climb on. We want to "leave behind the mark of written words." Once words also are gone, they can”t represent our speech at all. Since there”s no way to express with words, what is there to remember

　　 What is there that we can”t put down

　　 What is left to take so seriously

　　 We should apply ourselves to this, and stop toying with the superficial aspects.

　　有人在想：「今天坐禅，腿不知疼，腰不知酸，不知不覺到開靜的時間。」因爲你在睡覺嘛！當然什麼也不知道。不要誤認是境界，若是有這個執著，則容易走火入魔，大上其當。

　　Someone is thinking, "Today in meditation, my legs didn”t hurt and my back has stopped aching. Before I knew it, it was time to stand up and walk." That”s because you were sleeping! Of course you knew nothing at all! Don”t misinterpret this state. If you become attached, then you can easily enter a demonic state and be taken in.

　　各位注意！凡是從外來的境界，不要注意它，不要理會它，聽其自然，不隨它轉。在《楞嚴經》上講得非常明白，希望參禅者，要徹底研究「五十陰魔」的來龍去脈。《楞嚴經》是參禅人的寶鑒，所有修道人宜深入鑽研。

　　Pay attention to this, everyone! Pay no heed to external states. Ignore them completely. Let states come and go naturally. Don”t let them influence you one way or the other. The Shurangama Sutra explains this matter quite clearly. I hope that all Chan meditators will look into the details of the Fifty Skandha-demon States of that Sutra very thoroughly. The Shurangama Sutra serves as a precious mirror for Chan meditators, and every cultivator of the Way ought to be thoroughly familiar with it.

《修道不要爭第一 Dont Compete to Be Number One As You Cultivate the Way》全文閱讀結束。