坐禅，坐到内无身心，外无世界，远无其物的时候，就能无我相、无人相、无众生相、无寿者相。这就是“过去心不可得，现在心不可得，未来心不可得。”到这种境界，并不是得到真功夫，怎么样了不起了。你或者坐一个钟头，或者坐十个钟头，或者能坐一个月，甚至能坐十个月，这不过是功夫有点相应的现象，得到一点轻安的境界而已。经过轻安境界之后，继续参禅，便到初禅的境界。
If you can sit in meditation until your state is such that "inside you have no body and mind," outside you have no world, and afar there are no objects," then you can realize the state of "no trace of self, no trace of others, no trace of living beings, and no trace of life spans." This state is also described as, "Thoughts of the past cannot be obtained, thoughts of the present cannot be obtained, and thoughts of the future cannot be obtained." Even if you reach this level of attainment, it still cannot be considered actual skill; it's not really very special. Suppose you can sit still for one hour, ten hours, one month, or ten months. That's only a sign that you have had a bit of response in your work, that you've attained a state of "lightness and ease." You must keep up your practice of meditation continuously, past the stage of "lightness and ease," to actually reach the level of the First Dhyana concentration.
初禅天名叫“离生喜乐地”，就是离开众生所喜欢的境界。在离生喜乐地打坐时，很快入定，在定中，呼吸停止，不入不出，不来不去。好像乌龟在冬季的时节，把头缩回壳内，外边停止呼吸，可是内部呼吸活动起来，这是冬眠现象。参禅的人，在定中停止呼吸，出定时照常呼吸。各位注意，如果到这种境界的时候，不可以打妄想：“哦！没有呼吸了！”这个妄念一生，马上恢复呼吸，所以不可不慎；否则失去机会，必须再重来。
The Heaven of the First Dhyana is known as "the stage of happiness that leaves living beings behind." It means that you have reached a stage of happiness beyond that which living beings enjoy. When you are at this stage in your meditation, you quickly enter samadhi-concentration. In this samadhi, your breathing stops, and you no longer inhale nor exhale; the breath neither comes nor goes. You're like a turtle hibernating in the winter, with its head drawn back into its shell. The external breathing come to rest, while the internal breathing comes alive; this is a phenomenon experienced by creatures in winter hibernation. When Chan meditators enter samadhi, their breath stops, but as soon as they leave samadhi, their breathing returns to normal. Please attend to this point, everyone! When you reach this stage, you cannot have the false thought, "Oh! I believe my breath has stopped!" As soon as that thought occurs to you, your breath starts right up again, immediately. You can't be careless, or else you'll lose your chance and have to start all over again.
由初禅天精进修禅定，进入二禅天的境界。二禅天名叫“定生喜乐地”，就是常在定中生出一种快乐，这种快乐无法形容，所谓“禅悦为食，法喜充满”的境界。在定生喜乐地坐禅时，在定中不但呼吸停止，而且脉搏也停止。要注意，停止不是断绝，出定时，又会恢复正常。
From the stage of the First Dhyana, if you can make vigorous progress, you enter into the stage of the Second Dhyana Heaven. This stage is known as "the stage of happiness that brings concentration." When one is constantly in this samadhi, it brings along a quality of happiness which is completely unparalleled and indescribable. It's known as "taking the joy of Chan as your food, and being filled with the bliss of the Dharma." When you meditate at the stage of the Second Dhyana, "the stage of happiness that brings concentration," not only does your breathing stop, but your pulse stops as well. Please note that "stop" does not mean it's cut off for good,; when you leave this state of concentration, the pulse returns to normal.
由二禅天精进修禅定，进入三禅天的境界。三禅天名叫“离喜妙乐地”，就是离开粗的欢喜，尚有细的欢喜，得到微妙的快乐。在离喜妙乐地坐禅时，在定中不但呼吸和脉搏停止，而且心念也停止，真像死人一样。这时念停止了，没有一切妄想。
If you continue to vigorously cultivate Chan concentration past the Second Dhyana, then you may enter the stage of the Third Dhyana Heaven. This is known as "the stage of bliss beyond happiness." That is to say, you leave coarse happiness behind and reach a level of subtle bliss that is most wonderful. In this stage of bliss beyond happiness, when you enter the state of concentration, not only do both breath and pulse stop, but also the thoughts in your mind stop, and you appear to be just like a dead person. When your thoughts stop, then you obviously have no more idle thinking.
呼吸停止，血液没有氧气，停止循环，所以心脏不活动，没有脉搏。这时，一切杂念都没有了，譬如呼吸是风，脉搏是浪，心念是水。没有风，就无浪，水自然平静，所谓“风平浪静”，就是这个道理。这种情形是在定中暂时的作用，并不是死亡的断气，随时随地都可以再恢复呼吸和脉搏的正常活动。
Your breathing comes to rest, and your blood receives no more oxygen, so it stops circulating. When your heart no longer beats, then your pulse stops. At this time you entertain no further scattered thoughts. It's as if the breath were the wind, the pulse were the waves, and the thoughts of the mind were the water. If there is no wind, then there are no waves, and the water is naturally calm. As the saying goes, "The wind is calm and the waves are still." This is a temporary experience which occurs in samadhi. It's not as final as death. You can recover your normal breathing and pulse any time you please.
由三禅天精进禅定，进入四禅的境界。四禅天名叫“舍念清净地”，就是舍去三禅的妙乐，心念清净。气停止，脉停止，念停止，而且也舍了，这时清净本然的妙真如性现前。有这种境界，不可以自认为了不起，这不过是四禅的境界而已，并不是证果的现象，仍然是凡夫地位，因为还没有断欲。如果勇猛精进，修外道邪定，则进入无想天，享受快乐的境界；修正定正受，则进入五不还天，这才是证果的境界。
When you continue to apply vigorous effort in Chan meditation past the Third Dhyana Heaven, you can enter the stage of the Fourth Dhyana, known as "the pure stage free of thoughts." You have now left behind the wonderful bliss of the Third Dhyana, and the mind is pure. With the breath, pulse, and thoughts stopped and left behind, the pure, inherent, wonderful Nature of True Suchness manifests. This state should not make you feel special; it is only the Fourth Dhyana and not a sign of having realized the fruition of the Way. It is still the state of an ordinary person. Because you have not cut off all desire, if you make vigorous progress in cultivating the deviant concentration of externalist sects, you will enter the Heaven of No-thought and enjoy a state of bliss. If instead you cultivate proper concentration, then you can enter the Five Heavens of No Further Return. Only then have you actually reached the state of certifying to Sagehood.
证初果的罗汉，不但在定中没有妄念，就是在行住坐卧之中，也没有妄想，没有执著。到初果的境界，只是断了三界八十八品见惑而已，还有七番生死；并不是证到初果，就入涅盘了。到初果时，无论见到什么境界，也不能动摇其心，所谓“对境无心”，只有道心，专一修禅。即使外边境界如何庄严，如何美好！或者是美女，或者是俊男，也不能动摇其心。这时候，不贪财、不贪色、不贪名、不贪食、也不贪睡，一切无所谓。到这种境界，才可以说是证果。证初果的罗汉，走路没有声音。因为脚离开地面总有三分高，为什么？证果的圣人心怀慈悲，深恐踩死小虫等，所以在虚空里走路。
As an Arhat of the First Fruition, you are free of idle thoughts not only when you are in samadhi, but also when you are walking, standing, sitting, or reclining. You have no attachments left. When you attain the First Fruition, you have merely cut through eighty-eight levels of Delusions of Views in the Triple Realm. You must still pass through seven more births and deaths. Don't assume that the First Fruition brings one to Nirvana. The minds of Arhats of the First Fruition are not swayed, no matter what sight meets their eyes. They are free of all thoughts when facing situations. They have only the thought of the Way as they cultivate Chan single-mindedly. Even if very attractive states appear to them, such as a lovely woman or a handsome man, their minds will not be moved. At this level, they experience no greed for wealth, sex, fame, food, or sleep. They are indifferent to all of these desires. Only when one reaches this level of skill can he be called, "One who has realized the fruition." An Arhat of the First Fruition makes no sound with his feet as he walks. His feet are an inch or so above the earth. Why? People who have attained the fruition are possessed of kindness and compassion. They are extremely concerned about not harming small insects as they walk, so they prefer to travel in the air.
各位注意！不可以未证言证，未得谓得，这是犯了妄语戒，将来要堕到拔舌地狱的。我已事先说明了，信不信由你。在佛教中有人没有开悟，就说自己开悟，这种行为真要不得。就是真地开悟，也不要对人讲：“我开悟了！得五眼六通了！”不要自我宣传，自卖招牌，那就没有意思了。
Pay special attention to this point, everyone! Don't say that you've realized what you haven't realized, or that you've obtained a state you haven't actually obtained. To say such things breaks the precept against false speech. In the future, people who say such things will fall into the hells where tongues are ripped out. Whether or not you believe my words is up to you. I'm simply giving you advance warning. In Buddhist circles you can find people who claim to be already enlightened. To make this claim is wrong! Even if you're enlightened, you can't boast, "Did you know that I'm enlightened? I have the Five Spiritual Eyes and the Six Psychic Powers!" Don't advertise yourself. It's totally meaningless.
就算是佛菩萨，也不会自我宣传的，如果有人知道某某人是菩萨、某某人是佛化身来到世间，那时候，他们就走了。在唐朝有两位大师，一位是寒山大师，一位是拾得大师。寒山是文殊师利菩萨的化身，拾得是普贤菩萨的化身。原来寒山和拾得是最好的道友。拾得（是丰干和尚在路旁拾来的婴儿，在国清寺养育成人）他在厨房管理烧水的工作，每天将残余的饭菜装在竹筒内，供养寒山。寒山住在天台山月光岩洞中，每天到国清寺来取残余的饭菜。因为两人志同道合，常在一起说笑，全寺僧人都认为他们两个人是疯子，所以也不理他们。谁也不知道他们两个人是菩萨化身，游戏人间，来度应度的众生。
Even Buddhas and Bodhisattvas do not advertise themselves. When it becomes known that a certain person is a Bodhisattva, or that a certain person is a Buddha who has come into the world by transformation, those people will promptly leave. During the Tang Dynasty there were two such Great Masters: Hanshan (Cold Mountain) and Shide (The Foundling). Great Master Hanshan was Manjushri Bodhisattva's transformation, and Shide was Samantabhadra Bodhisattva's transformation. The two were the best of friends. Great Master Shide was an orphan, found on the roadside by the Abbot Fenggan of Guoqing (National Purity) Monastery and raised in the monastery. He worked in the kitchen boiling the water. He would pack leftover rice and vegetables into a bamboo crock and save them for Great Master Hanshan, who lived in Moonlight Cave behind the monastery. Great Master Hanshan came down to Guoqing Monastery every day to get the offering of leftovers. Since the two fellow-cultivators constantly joked and laughed together, the other monks thought they were fools and left them alone. Nobody knew they were actually Bodhisattvas' transformations who had come into the world playfully to take across living beings who were ready to be saved.
有一天，闾丘胤太守见到丰干和尚（弥陀化身）便问：“禅师，过去诸佛菩萨常常化身来到世界，现在诸佛菩萨是不是也化身到这世界来呢？”丰干和尚说：“有啊！不过你不认识而已。现在在天台山国清寺厨房烧水那个和尚，就是普贤菩萨，他有位道友寒山，就是文殊师利菩萨，怎么会没有呢？”闾太守闻之大喜，拜别而去，急往国清寺，专诚拜访寒山、拾得两位菩萨。
One day the Magistrate Lu Qiuyin visited Abbot Fenggan (who was the transformation of Amitabha Buddha) and asked, "Venerable Sir, in the past, Buddhas and Bodhisattvas often sent their transformations into the world. Do they still come to the world or not?" Abbot Fenggan said, "Yes, they do! It's only that we don't recognize them. Right now, the monk who boils water in the kitchen at Guoqing Monastery on Tiantai (Heavenly Vista) Mountain is the transformation of Samantabhadra Bodhisattva. His fellow cultivator is Hanshan, who in reality is Manjushri Bodhisattva. Who claims that they no longer appear in the world?" Lu Qiuyin was delighted by this news, and took his leave. He headed directly for Guoqing Monastery, intending to pay sincere homage to the two Bodhisattvas, Hanshan and Shide.
来到国清寺，知客僧见太守光临，便殷勤招待一番。听到太守想见寒山、拾得，知客僧觉得很奇怪，不知为什么太守要见两个疯人？虽然觉得莫名其妙，他还是引导太守来到厨房。此时寒山、拾得二人正大说大笑，一幅疯疯癫癫的样子，令人好笑。可是闾太守却恭恭敬敬地给二人顶礼，必恭必敬地说：“弟子闾丘胤请两位大菩萨慈悲，指示迷津。
”
When he arrived at Guoqing Monastery, the guest prefect recognized him as an honored guest and received him with all due courtesy. When he heard that the Magistrate wished to see Hanshan and Shide, the prefect thought it quite strange. He couldn't understand why the Magistrate was interested in meeting those two fools. Although he was puzzled, he led the Magistrate into the kitchen, where Hanshan and Shide were talking and laughing hysterically, looking truly comical. The Magistrate Lu Qiuyin, nonetheless, made very sincere bows to the two of them, and then stated with utmost reverence, "Disciple Lu Qiuyin asks the two Bodhisattvas for their compassionate regard; please give instructions to this confused mortal."
拾得大师说：“你在做什么？”太守说：“我听丰干和尚对我说，两位是文殊和普贤二大菩萨的化身。所以特来参拜，恳乞开示。”拾得一听，向后倒退而说：“丰干饶舌！丰干饶舌！丰干是弥陀化身，你不去拜弥陀，来麻烦我们做什么？”说完便退到寺门之外，到天台山月光岩，退隐石壁中。
Great Master Shide asked him, "What are you doing?" The Magistrate replied, "Abbot Fenggan said that you two are the transformations of Manjushri and Samantabhadra Bodhisattvas. I came out especially to bow to you and to earnestly seek your instructions." Great Master Shide heard this reply and stepped backwards. He said, "Fenggan has been prattling. Fenggan is a tattletale! He's the transformation of Amitabha Buddha! Why didn't you bow to him instead of coming to bother us?" As he spoke, he continued to walk backwards out the door of the temple and all the way to the front of Moonlight Cave in the face of Tiantai Mountain. The two men vanished right into the rock wall of the mountain.
太守一看，大失所望，二位菩萨隐藏起来了，所以心中就想：“回去拜弥陀吧！”等他回来时，丰干和尚已经圆寂了。这是当面错过，所谓“对面不识观世音。”我们禅堂中也有观世音菩萨，可是我不能告诉你们，免得被你们给撵跑了。
The Magistrate watched in amazement as the two Bodhisattvas hid themselves, and he felt deep disappointment. He thought, "I must quickly go bow to Amitabha!" But by the time he returned to the Abbot's place, Abbot Fenggan had already entered the stillness of Nirvana. The Magistrate had mistaken what was before his very eyes. This is known as "Being face to face with Guanshiyin, yet failing to recognize him." Guanshiyin Bodhisattva is also here in the Chan Hall with us now, but I don't want to tell you who he is, for fear that once you know, you'll drive him away.
一九八○年禅七 十二月开示
A talk given during a Chan session
in December, 1980
