“参禅”这一法，要脚踏实地参，埋头苦干地修，勇猛向前进，绝不向后退。有这种的恒心，才是真正的参禅人。

This method of Chan meditation requires that as we meditate, we adopt a down-to-earth attitude. We have to cultivate with our "nose to the grindstone," so to speak. We have to be courageous as we advance. We absolutely may not retreat. With this persevering attitude, we are qualified to be called true Chan meditators.

在参禅时，要用忍耐心来克服一切疼，腿痛不管它，腰酸不理它。要想开悟，就得忍耐：不能忍耐，就不能开悟。这个忍，包括忍饥、忍渴、忍寒、忍痛，一切都要忍耐。若是能忍，就破除我执。若没有一个我的 执著，向内观心，心也没有了；向外观形，形也没有了；向远观一切物，物也没有了。这时，内无身心，外无世界，这就是一个空。

As we meditate Chan-style, we use patience to overcome all pain. If our legs hurt, we pay no attention. If our back aches, we pay it no mind. If you really want to get enlightened, you have to be patient. If you can't be patient, then you can't get enlightened. The patience that I am talking about includes patience with hunger, patience with thirst, cold, and pain. You have to endure all these different trials. If you can endure them, then you can break through attachment to a self. If you have no attachment to a self, then when you look inside to contemplate your mind, you won't find it. When you look outside to contemplate your body, your body is also gone. When you look afar at all the different things in the universe, none of those things exist either. That's the time when "inside you find no body and mind, and outside you find no world." This is a state of emptiness.

这个空，还不能执著它，如有一个空的存在，那还是一种执著。要把空也没有了，才能与法界合而为一，与虚空没有什么分别。这种境界到了极点，就是一个定。在定中，不是糊 糊涂涂的，而是明明白白的，所谓“如如不动，了了常明。”不是说，我坐禅有所企图，贪着有个什么境界现前。如果有这种妄想，便会招魔来扰乱。

This emptiness, however, is not something to become attached to. If you still hang on to an emptiness, then you are still clinging. Only if you can get rid of emptiness as well, can you become one with, and the same as, the Dharma Realm. You will not be different in any way from empty space. When this state reaches an ultimate point, you'll attain samadhi. Within samadhi, you are not confused and muddled; you are extremely clear and sharp. We call it a state of being "Thus, thus unmoving; understanding, and constantly aware." It's not that when I sit in meditation, I chart out a plan, I have a motive, and I'm greedy for a state to occur. If you have these vain thoughts, you'll be disturbed by demons.

在《金刚经》上说：

凡所有相。皆是虚妄。
        若见诸相非相。即见如来。

In the Vajra Sutra it says,

All appearances are false.
If you can see all appearances as false,
Then you'll see the Tathagata.

所以参禅的人，不能执著境界的存在，更不要贪着神通；若有贪着，便会走火入魔。也不要贪着虚妄的名利，否则会走入旁门左道，成为魔王的眷属。这实在是可怕之至！我们参禅的人，应该要无着无贪，所以才说：

佛来佛斩，魔来魔斩。

Therefore, people who meditate cannot attach to states, nor do they want to get greedily attached to spiritual powers. As soon as you have an attachment, you can be possessed by a demon. Nor do you want to be greedy for and attach to phony fame and profit. Otherwise, you can easily run afoul of cults, or join the followers of demons, and that's something you should fear to the extreme. Cultivators of Chan should be unattached and free of greed. That's why we say,

When the Buddha comes, slay the Buddha;
When the demons come, slay the demons.

用金刚王宝剑（智慧）斩断一切，好的境界不贪，坏的境界更不贪。千万不要贪小小的境界，认为这是功夫，那会误入歧途，不可不慎！

Use your royal Vajra-jeweled sword (wisdom) to slice through everything. Don't crave good states, and even less should you crave bad states. By no means should you crave tiny states and assume that they are signs of spiritual skill. If you do, you will surely go down the wrong road. You must not be careless at all.

打禅七时，把我忘了，把人忘了，把时间忘了，把空间也忘了。所谓“扫一切法，离一切相”，什么也不执著，一切放下，这时候，便能进入四禅天的境界。

During the period of our meditation retreat, you must forget yourself, forget other people, forget about time and space. That is to say, "Sweep out all dharmas. Leave all marks and attachments behind." Don't attach yourself to anything; put everything down. At that time you will be able to enter into states of the Four Dhyana Heavens.