Cognition and Expression Part Two

认知与表达(二)

Cognition and Expression Part 2

今天是禅七的第二天。禅修也好，禅七也好，第二天基本上会进入难受期，特别是初来参加禅修的师兄。老师兄例外，我们就不说老师兄了，老师兄可以自己调节。对于新的师兄，只参加过一两次的，或者只是在网络上参加过云禅修的，一般第二天会进入难受期，浑身不自在。

Today is the second day of the Seven-day Meditation Retreat. Whether it is a regular meditation retreat or the Seven-day Chan meditation retreat, the second day is typically challenging, especially for those who are new to meditation retreats. Senior practitioners are exceptions. They know how to take care of themselves. For new practitioners who have only attended once or twice, or have only participated in online meditation retreats, the second day usually brings about a challenge, with a sense of physical and mental discomfort.

 

有可能会因为打坐产生难受，加之周围人对他的影响，然后就越来越难受。他难受之后还影响周围，周围人反过来让他更难受，这是恶性循环。这时候要怎么办？要学会调节：第一要休息；第二要学会放松。你要这么想，即使再痛苦你也死不了。

There is a possibility that the discomfort caused by sitting meditation, coupled with the influence of others around him, can lead to an escalation of discomfort. This discomfort can then spread to those around him, creating a vicious cycle where the discomfort of others further intensifies his own. In such a situation, what should one do? The key is to learn to adjust by taking a break and relaxing. Remind yourself that even in the midst of the most intense discomfort, you will be alright. You are nowhere near dying.

 

之前我已经反反复复说过放松。所谓放松，是要身心一起放松，甚至要放松到情绪上去。打坐身心都不舒服的时候，他会有情绪的。心不舒服就是情绪，那种情绪不一定会爆发，像提起菜刀砍人，没那么严重，就是不爽、不舒服——“我真的好难受，他们说的是不是真的呀？”这时候要放松，啥都不想，自己坐在那里休息，这是对初学者说的。如果老师兄再产生这样的感受，外面挖个坑把自己埋了，说明以前根本没有用过心。 

I have emphasized relaxation repeatedly. True relaxation involves both physical and mental relaxation, even extending to emotional release. When one experiences physical and mental discomfort during meditation, emotions arise. Mental discomfort manifests as emotions, not necessarily erupting into extreme actions like taking up a cleaver and harming others. Instead, it manifests as frustration and unease, leading to thoughts like, "I feel so uncomfortable. Are their words true?" In such situations, relaxation is crucial. Let go of all thoughts and simply sit there to rest. This advice is primarily for beginners. If senior practitioners experience such discomfort, they might as well dig a hole and bury themselves, indicating a lack of genuine effort in their past practice.

 

真正的打禅七打得比较好的人，会每天每一座都打满，一般要打到第三个七，甚至第四个七，才开始进入状态。什么叫做进入状态呢？要么参话头，在那个话头上凝住了。或者不一定参话头，只是修到一个境界、一个状态里面，那个状态老是不破。他也知道这不是证悟，但又知道快要接近证悟，快要打破僵局，所以就凝在了上面。那时候他会忘掉很多东西，身体的感受、别人再去评论他、跟他说好说坏、隔壁那个人长成什么样子、什么时候说什么话，他都不理睬。

Practitioners who truly excel in the practice of the seven-day meditation retreats will complete every sitting session each day. They would typically reach a certain meditative state by the third week or even fourth week. What brings forth this meditative experience? There are two ways: either through intense contemplation of a koan (paradoxical riddle) or through reaching a certain meditative state, which somehow remains unpenetrated. While recognizing that this experience does not equate to enlightenment, practitioners sense an imminent breakthrough, a shattering of the impasse, and thus remain anchored in this experience. During this state, they become oblivious to external stimuli: physical sensations, others' comments (positive or negative), the appearance and actions of those around them. They are entirely immersed in their inner experience.

 

快打破的时候，身心完全凝在那上面，一般这种状况是在三个七以后出现。之前他经过了常年的训练，比如闻思、持戒，反正该做的都做完了，所有功课都交完了，出离心和菩提心都修得差不多了，然后打到第三个七时，就有可能进入这种状态。当然，他能打满三个七的前面，都不知道打了多少个七。他最初的那些七，也跟很多初学者一样，浑身上下都在扭，扭得比舞蹈演员还好看。

On the verge of a breakthrough, the mind and body become completely absorbed in the experience. This state typically emerges after three weeks of intensive practice. Years of training prepare practitioners for this state. This training includes studying Buddhist scriptures and texts, maintaining precepts, completing all necessary preliminary practices, and cultivating detachment from worldly concerns and a strong aspiration for enlightenment (through practices like generating the mind of renunciation and bodhicitta). As a result, they could enter this state by the third week of the retreat. Of course, before reaching the third week, they have likely attended numerous retreats. Their initial retreats, like those of many beginners, were marked by physical discomfort, with their bodies twisting and contorting more than a dancer.

 

有人疑惑：“那我们这样行吗”？刚刚开始就是这样，有个比较夸张性的说法——一七等三年。一七是不是等于三年呢？刚才说那种情况就是一七等三年，他真的完全打进去了，不会去管这样那样的。我们在这里打禅七，像开Party似的，虽然我不来现场，也不跟大家打交道，但我知道大家下了座以后会怎么样，是不可能安静地凝在那个状态里面的。

Someone raised a question, "Is this the right way to do it?" This is typically how it begins. There is a saying, which sounds a bit exaggerated: "Just one week of intensive meditation can equal three years of casual practice." This statement applies to situations where the practitioner is fully immersed in the practice, completely disregarding external distractions. Our retreat is a party. Even though I do not attend in person and do not interact with the participants, I know what happens after you complete your sessions. It is impossible for you to remain quietly in that state.

 

那种状态才叫“一七等三年”，你们的一七等于几年呢？你们的一七就等于一七。但是不管怎么样，还是要一步步地去，不可能一上来就一七等三年，桶底脱落，虚空粉碎——你想多了，不要轻易被书上的描述骗了。

That the state of deep immersion is what truly qualifies as "one week is equivalent to three years." So, how many years is one week of yours? Yours is simply one week." But no matter what, you have to go step by step. It is impossible to achieve "one week is equivalent to three years" right away.  If you think  that the bottom of the barrel would fall away and the void would be shattered immediately – You are daydreaming. Do not be easily fooled by the words in books.

 

书上的描述，其实不是吹牛，也不是骗你，而是针对一些人、一些情况的，但你老是把那些情况往自己身上套，这就是带入效应。跟你们看电视剧是一样的，每次都把自己当成里面的男主角、女主角。要是真的到了剧里去，你连配角都当不上，说不定会变成旁边的道具。所以，我们要深刻地意识到自己当下所处的状态是怎么样的。

The descriptions in books are not meant to boast or deceive you. They are based on specific individuals and situations that have achieved remarkable results. However, when you project yourself onto situations described in books, which can lead to unrealistic expectations and a disconnect from your actual progress. This phenomenon is called the "substitution effect." It is like watching a TV show and always imagining yourself as the protagonist. But if you were actually in the show, you might not even be in a supporting role; you might end up as an extra in the background. Therefore, it is crucial to know where we are now and not get carried away by unrealistic expectations.

 

那要怎么办呢？我们得坚持，一天天地坚持，坚持下去，身心就慢慢地凝进去了。我们有些师兄，单空、菩提心修了很多年，身心就慢慢进去了。这个时候，他就觉得禅七非常的珍贵，想利用这个时间来突破，产生一些桶底脱落、虚空粉碎的状态。

So, what should we do? We continue practicing. Over time, our body and mind will gradually become more absorbed in our practice. Some of our fellow practitioners have been cultivating Mere Emptiness and Bodhicitta for many years, and their body and mind have gradually become absorbed in it. At this point, they realize how precious the meditation retreat is and want to use this opportunity to break through and experience the state of "the bottom of the barrel falling away and the void shattering.

 

这个是不是开悟呢？这时就是禅宗机锋要去鉴定的一些东西。修到那个程度的人要开始斗机锋了。我们现在的斗机锋，是为了机锋而机锋，并不是为了很自然地表达自己的所证所悟，而是为了研究斗机锋是怎么斗的，别人说了这一句，自己下一句应该怎么答，希望得出一个标准答案。如果有了标准答案，它就不是机锋了，那是发了疯的鸡。

Is this Awakening? This is precisely what Chan koans, known as the trigger point, are meant to discern. Those who have cultivated to this extent should begin to engage in koan battles. Our current koan battles focus on technical aspects rather than natural expression of our own realizations. We study how to engage in koan battles technically, how to respond to someone's questions, hoping to arrive at a standard answer. If there were a standard answer, it would no longer be a koan; it would lose its essence and become meaningless.

 

机锋是证悟了以后，不想用书面的语言来说自己的证悟，因为这个有背诵之嫌。他想用一些同道中人，或者走到那个层面的人才能领会的一些表达来说他的所悟，因此才会产生机锋。它是没有标准答案的，有时候甚至给你反着作答。我们现在的状况，不太适合玩这些东西。现在大部分人的状况，还是要踏踏实实地堆积。

Koans are used when people have attained realization but refrains from expressing their realization using words from books, as this would imply recitation. Instead, they seek to convey their realization through expressions that can only be grasped by fellow practitioners or those who have reached the same level of realization. Koans do not have a definitive answer, and sometimes even use paradoxical responses. Our current situation is not there yet to engage in koan debates. For most people today, it is more appropriate to focus on solid and consistent cultivation.

 

大家来打禅七，禅七以后稀里哗啦的说话，一起交朋友，甚至出去吃碗酸辣粉、整点泰国特产，那也可以的。但真正的打禅七就不允许这样，二十四小时告生死假，一天二十四个小时全部沉浸在里面，有时候睡觉都在里面参。但那是对快突破的人，我们现在突什么破啊？我们就突破好玩。但也没关系，就是要积累，不积累就完全没办法了。 

Participating in a Chan meditation retreat is an opportunity to engage in deep contemplation and meditative practice. While it is acceptable to engage in casual conversations, make friends, or even enjoy a bowl of spicy noodles or Thai snacks during the retreat, the actual meditation practice during the seven days is intensive and rigorous, allowing little room for such activities. Participants are expected to fully immerse themselves in the practice, dedicating 24 hours a day to meditation, sometimes even meditating while asleep. This rigorous approach is intended for those on the verge of a breakthrough. However, for most of us, such a breakthrough is not imminent. Therefore, our focus should be placed on preliminary practices, which help us accumulate merits and insights. Without this accumulation, progress may not occur.

 

我们的禅七并不完全采用传统打禅七那样的方式，大家也没走到快要突破的那个阶段，我们目前主要搞的是渐修——由见解堆积出觉受，觉受通过大量的禅修，逐步堆积出相对稳定的一些境界，尔后再把这些稳定的境界一个一个地打破，最后达到什么境界都没有。

Our meditation retreat does not strictly adhere to the traditional approach of intensive Chan meditation retreats. Most participants are also not at a stage where an immediate breakthrough is imminent. Instead, our primary focus is on gradual cultivation, a process of accumulating insights that lead to heightened spiritual experiences. Through extensive meditation, these experiences gradually evolve into relatively stable states. These stable states are then dismantled one by one, ultimately leading to no more stage.

 

人我和法我的执著，在这种不断的打破中，慢慢就没了。不知不觉中，才恍然自己走到这一步，才堆积到了这一步，后来你发现自己已经超越了生死。就这么一个过程，有时候甚至没有惊喜，只有苦难。刚刚开始没欢喜，走到后来，一些明显的苦难开始去掉，有些法喜开始一天天的出来。当它后来变得非常自然的时候，再回过头去看，就会发现自己已经走到书上说的那些状态了。

Through this continuous process of dismantling attachments to the self and to things other than the self, the grip of these attachments gradually loosens. Without even realizing how far they have gone, eventually, someone may one day suddenly realize that they have reached this stage, thanks to gradual cultivation. Ultimately, one may come to the realization that they have transcended the cycle of birth and death. This entire process can unfold without any sense of euphoria but is full of hardship. In the beginning, there may be no joy, but as one progresses, some of the obvious hardships begin to fade, and a sense of joy derived from practicing Dharma gradually emerges. When this state becomes entirely natural, upon reflection, one realizes that they have attained the states described in Buddhist texts.

 

但这需要好长时间，需要这个人的一生都扑在这上面去，所以取了个词汇叫“舍弃今生”。大家不要认为“舍弃今生”是背书，一边在贪嗔痴慢疑，一边在说舍弃今生，这个叫做自欺欺人。那要怎么办呢？无论如何，坚持下去。开始就是这样，有些痛、不舒服、不愉快，都非常正常——继续下去！

However, this process takes a long time and requires dedicating one's entire life to it. In Buddhism, there is a term 'renouncing this life' for such dedication. It's important not to mistake 'renouncing this life' for merely studying Buddhist texts conceptually. If you are still clinging to greed, anger, ignorance, arrogance, and doubt while claiming to renounce this life, then you are only fooling yourself. So, what should you do? Keep going, no matter what. In the beginning, it is normal to experience pain, discomfort, and unpleasantness. The key is perseverance!"

 

我们经常相互祝愿“法喜充满”，其实它也不一定来得那么快，但“法苦充满”是常随左右。吃这样修行的苦，总好过你出去吃失恋的苦、被老板欺压或者欺压老板的苦。两种苦比较起来，情愿吃这样修行的苦，因为那是有意义的。你要出去被社会毒打，打了以后，是不是吃一堑长一智呢？不会的，会接着打你，而且打的就是你，这是没有意义的。但修行的苦就不是的，吃了以后会慢慢转化。

We often wish each other “May you be filled with Dharma joy,” but it may not come swiftly. Conversely, “Dharma suffering” remains a constant companion on our journey. Enduring the hardships of practicing Dharma is preferable to enduring the heartbreak of a breakup, the bullying of a boss, or the guilt of mistreating others. When comparing these two forms of suffering, enduring the challenges of Dharma practice is meaningful. If you are beaten up by society, will you truly learn from your mistakes? More likely, you will continue to encounter similar struggles without experiencing growth. In contrast, the suffering encountered in Dharma practice is transformative; it gradually shapes and refines us as we endure it.

 

当然，因为我们也会听一些关于禅修等的各种各样有用的知识，慢慢就知道自己该怎么做了。但是，你说它有多少大用呢？不会的，你不要以为听到呼吸、跏趺坐、毗卢七法、如何观心等知识以后就能怎么样，你不会怎么样的，听到这些东西以后，要长期去串习、长期去做，积累才会有用。而且这个积累不是一两天，需要长年累月地占据你生活的主要时间，这样才会有用。

Of course, we also acquire various useful knowledge about meditation and other practices, which gradually guides us towards the right path. However, how much of an impact does this knowledge really have? Do not assume that simply learning about breathing techniques, cross-legged sitting, the Seven-point posture of Vairochana, or mind-training techniques can transform you. It will not. The key lies in consistent practice and application over an extended period. Only through continuous accumulation can this knowledge become truly beneficial. And this accumulation requires dedicating a significant portion of your life for years to bear fruit. Only then will you experience the transformative power of this knowledge.

 

有人说：“这个好没意思啊！”它不是有没有意思的问题，而是你没有办法，除此以外你不得解脱，没得选择。你说还去搞搞这样、搞搞那样，还是不行。随便你搞哪样，即使你成为比尔·盖茨，或者美国总统拜登，那还是照样不行。你要老，你要死。你看拜登老成什么样子，他还要选总统，苦不苦？他是以苦为甜。

Some people say, “This sounds so boring!” It is not about whether it is boring or not; it is about the fact that you have no other way out. There is no other choice. You can try anything else, but it won't work. No matter what you do, even if you become Bill Gates or President Biden, it still won't work. You will grow old, and you will die. Look at how old Biden is, and he is still running for president. Isn't that hard? He is taking the hardship as a joyful thing.

 

每个人一定会走到那一步去，你没得选，因为只有佛法能够解决老和死的问题。我们没得选择，如果有得选择，我们就不一定要走这条路，但由不得我们选。有人说：“这样有没有意思？”这不是有没有意思的问题，而是一定要去。但是，走到后来一定会很有意思。既然这样做，能够获得解脱，那么整个三千大千世界就没有比这更有意思的事情了。

Everyone will inevitably reach that point because aging and death is the universal nature. There is no choice, because only the Dharma can solve the problem of aging and death. If we had a choice, we would not necessarily have to take this path, but it is not up to us. Some people ask, 'Is this any fun?' It's not about whether it is fun or not; it is about the fact that it is a necessity. However, it will definitely become very interesting later on. Since doing this can lead to liberation, there is nothing more meaningful in the entire great chiliocosmos than this.

 

如果真的这么去想，而且想得通，各种道理也说得通，说明闻思在出离心这个角度比较成熟了。“我就是要去解脱，至于说三说四、说天说地，好坏是非、道德、法律、对错，一边去！我就要解脱。”要下这个决心是很不容易哦！

If one can genuinely think in this manner, understand it, and back it up, then it indicates a certain maturity in the context of renunciation. The mindset is: "I am determined to achieve liberation. As for all other matters, whether they are ordinary or extraordinary, good or bad, right or wrong, moral or immoral, lawful or unlawful, or whatever else, I don't care! My sole concern is liberation." Making such a resolute decision is not easy!

 

有人说：“我也想要解脱，但不行，我老婆说她要去找丈母娘！”他的解脱被丈母娘取代了。我们的生活就是这样的：有时候，我们想要解脱，但我们并不知道这个“解脱”到底是什么，也不是真的想解脱；有时候它就是一种情绪；有时候它就是一点冲动：甚至以为它有好处，比如学佛以后病就好了，学佛以后就发财了，学佛以后一直都很顺，但是，一些不学佛的人也顺的，那咋办呢？

Imagine someone saying, "I yearn for liberation, but I can't because my wife said that we are going to visit her mother." In this scenario, his pursuit of liberation is sidelined by a family obligation. This reflects the complexities of our lives. We might say we want liberation, but often we do not fully grasp what it truly means, nor are we truly committed to pursuing it. Sometimes, it is just a fleeting feeling or a passing impulse. We might even believe it brings practical benefits, like health or wealth through practicing Dharma. Yet, plenty of people who do not follow Buddhism achieve those things too. So, what does this tell us?

 

所以，如果不理解什么叫做解脱，只是把它当成得到一些好处的话，那么学了一段时间以后，发现好处没得到，然后就不干了。这并不是真的学佛人，真的学佛人不是只要世间的好处，而是好处全要完。但是，你要有所得就要先付出。它会告诉你，什么叫做把所有的好处全拿完——当你把自己全部弄出去，完全没有自我，好处就拿完了。

Therefore, if you misunderstand liberation and just see it as  a means to obtain benefits, you might practice for a while and then quit when you do not get the benefits. This is not what a genuine Buddhist practitioner would do. Genuine Buddhist practitioners are not after just worldly benefits; they are in it for the whole package. But there is no such thing as a free lunch, right? You have to give something up to gain something. The path will teach you what it truly means to gain everything: letting go of everything you cling to, including your ego. And only then, can you experience the full range of benefits.

 

这就恼火了，每个人习惯的用心方式，都要为自己当时的感觉，或者想象中的未来的感觉去努力。什么叫做想象中的未来的感觉？自己要当明星，要当富豪，要嫁八个老公、娶九个老婆，这些都是是我们想象中的好处，我们会为此而奋斗。当然，这对学佛修行不一定是好处。要改变这些，说是容易，做起来难，难就难在这个做上面。说难，是不是难在对窍诀的领会或者证悟呢？证悟是最不难的，证悟以后的修行也是最容易的，容易到简直飞起。你觉得这个证悟是难——假的！

Here's the rub: everyone is stuck in their own heads, chasing after their current agendas or imagined future agendas. What is an imagined future agenda? Becoming a star, getting rich, marrying eight husbands or taking nine wives - these are all the imagined agendas that we chase after. Of course, none of that necessarily helps you on the Buddhist path. It is easy to say we should break these habits, but actually doing it? That is the tough part. Maybe you think the hard part is understanding the pith instructions or achieving realization? In reality, realization is the easiest thing, and practicing after that is as easy as pie. So easy, you would not believe it. Thinking it is difficult is simply an illusion!

 

学大圆满或者禅定的那帮人，开悟以后一点都不觉得难。禅宗的禅师们是怎么说的？“若论佛法，一切现成”，“一切现成”这句话既是见解语，又是修行语，还是境界语，这句话非常的深。一切现成就是不努力，本来现成的，努什么力啊？你努力起来就不是现成了。每一个众生都是富二代（佛陀的富二代），关键你意识不到自己是富二代，以王子的身份，满娑婆流浪，你好意思吗？

Those who practice Dzogchen or Chan find that realization unfolds effortlessly. What did those Chan masters say? "When it comes to Dharma, everything is already present." This phrase "everything is already present" can be interpreted as a statement of insight, a result of dedicated practice, or a revelation of a spiritual state. It carries deep significance. "Everything is already present" means that there is no need for effort, that it is already there from the beginning. Why exert effort? If you do, it is no longer 'already present.' Every sentient being is a wealthy heir—the Buddha's wealthy heir, but the problem is that we do not realize we are. We wander in Samsara as a prince who has forgotten their fortune. Don't we feel a little ashamed?

 

所以，大家要坚持，要吃一些苦才行。而且要把解脱想清楚，通过闻思、通过互相讨论，想清楚我们到底在做什么？我们到底在干什么？现在社会上经常会通过网络搞一些活动，还会发很多的短信来邀请你参加。比如身心清心班、提升系统班、这样班、那样班，总结起来就是一个班——骗钱班！大家要小心，别去上这些当！

Therefore, perseverance and some hardship are necessary. There is no doubt about it. But before you jump into all sorts of programs, make sure you understand what liberation really means. Take some time to study, think things through, and even discuss it with others. Ask yourself: What am I even doing here? What is the point of all this? These days, the internet is full of workshops and courses promising amazing things - mind-body transformations, personal development breakthroughs... you name it. But here is the truth: most of them are just scams designed to lighten your wallet. Be smart, do not fall for their tricks!

有人问：“参加以后会不会有些好处呢？”还是有些好处的，很简单，你在家里面很恼火，一会儿被老公欺负，一会儿被老婆气得要死不活，你参加那些班也挺有好处的，很放松的。可以见到一些新奇的人，还可以听到导师在上面胡说八道，有时候挺解乏、挺解压。

Someone might be thinking, 'Will these workshops even be worth it?' Well, there is definitely something to be said for them. If you are not happy at home, constantly squabbling with your spouse, these workshops can be a great escape. You can relax, meet some new faces, and listen to the instructor's... well, let us just say their lectures can be pretty entertaining! It is a good way to unwind and refresh.

 

但是，你要通过那个东西获得佛法的利益、解脱，那肯定不可能。那些人会扭曲佛法，把佛法拿来为世俗所用。那有没有点好处呢？还是有点好处的，不能说完全没有好处。比如导师会说：“放松，心情打开，跟周围的人无碍交流”。他那个压根不是无碍交流。让他把他的钱包拿给你，看看他会不会跟你无碍交流嘛！

Do not get me wrong, these workshops and courses are not the path to Buddhist enlightenment or liberation. They often twist Buddhist teachings to serve their own purposes. But that does not mean there is nothing to be gained. You might hear things like "Relax, open your mind, and communicate freely with others." Sounds great, right? But true free communication? Ask them to hand over their wallet and see how freely they communicate then!

 

这些东西还是会让你感觉有点舒服，但它跟真的解脱是两回事。真的解脱，还是要去闻思，去了解到底什么是解脱。通过学习闻思这么来，这个过程是要吃苦的，别把佛法想得那么简单，但也别想得那么复杂，否则我们会感觉自己不行了。如果佛法对我们没有利益，不能让我们解脱，那释迦佛就在骗人，三宝都是骗子，但实际上不是的，佛陀是不逛语者、实语者、如语者。

These workshops and courses might give you a temporary feel-good boost, but they are not the same as true liberation. For true liberation, you still need to study and contemplate to understand what liberation really is. This process of studying and contemplating requires effort. Do not get fooled into thinking Buddhism is some easy fix, but do not overthink it either, or you will just psych yourself out. If Buddhism cannot benefit us or lead to our liberation, then Shakyamuni Buddha would be deceiving us, and the Three Jewels would be all frauds. But that is not the case. The Buddha is a truthful speaker, a speaker of reality, and a speaker of what it is.

我闻思修行了几十年，深刻地感到这个：佛陀不说假话。只有他不说假话，其他人可能是内心里面不说假话，但不知不觉间说了一些糊弄众生的话。他不是故意想糊弄众生，只是自己也不懂。只有佛陀能够做到不说假话这一点。

After decades of Buddhist study and practice, I have genuinely realized something profound: the Buddha never speaks a lie. While others may have good intentions, they can unintentionally mislead us. It is not that they are trying to do so; rather, they lack the awareness to recognize when they are doing so. Only the Buddha can truly embody the virtue of never telling a lie.

 

上课之前，我给大家做些交流。现在回到我们的话题：《认知与表达》。

Before starting to delve into our main topic: Cognition and Expression, we have spent some time briefly discussing things that are relevant to understanding the main topic.

 

昨天我们讲到《认知与表达》的第二个大部分：认知的方式。认知的方式总共有四个，昨天把第三个“物理工具和数学思维造成的认知”讲完了。它是指人类利用逻辑和科技提升了人类自身的认知。数学就是数理逻辑，属于比较严密的逻辑。物理工具有比如望远镜、声纳等等各种各样的高科技工具，提升了人类认知、观测的能力。同时，我们利用数学进行推演，建立各种数学模型，乃至于计算机，让人类的逻辑认知能力变得非常高级、深远。但不管怎么样，终归来讲还是没办法突破人类六根的范畴，只是把它扩大了，并没有造成质地性的变化。

Yesterday, we discussed 'Cognition Resulting from Physical Tools and Mathematical Thinking,' which is the third of the four cognitive approaches covered in the second major part of 'Cognition and Expression.' This approach explores how logic and technology enhance our cognition. Physical tools like telescopes, sonar, and various high-tech devices have improved our ability to perceive and understand the world. Mathematics, as a form of rigorous logic, also plays a significant role. We use it to make deductions and establish complex mathematical models, such as computers. These advancements have greatly enhanced our logical reasoning skills. However, despite these remarkable technological advances, we are still limited by our senses. While we can now see farther and hear deeper, our fundamental experience of the world remains unchanged.

 

举个例子，通过科技的方式，比如通过射电望远镜看到过二禅天的样子吗？还有，互联网上经常说用射电望远镜看到天堂，那绝对是造谣，那些一看就是西方的尖顶建筑，肯定是在哪个教堂拍的。

Technology expands our reach, but it does not fundamentally alter our basic experience of the world. Consider a radio telescope, for instance. Could it ever reveal to us what the second Dhyana Heaven looks like? Not a chance. Despite claims you might encounter online suggesting that radio telescopes have captured images of heaven, such assertions are unfounded. Those supposed images are merely Western-style church spires, likely photographed near a church.

 

实际上，无论我们用什么样的科技工具去延伸放大人类的感官，科技工具是人类六个感官的延伸放大，永远也不会有质的变化，其延伸放大的范畴总是有限的。那些稍有扩大的感官认知，比如紫外光、红外线、声纳等，最终还是要归纳到我们六根的认知范畴。这便是物理工具和数学思维造成的一种人类的认知方式。

In essence, no matter what technological tools we use to extend and amplify human sense organs, these tools are merely extensions and amplifications of our six sense organs. They cannot fundamentally change our perception, and their scope of extension and amplification is always limited. Even things like ultraviolet light, infrared, or sonar – they might seem like new ways of seeing or hearing, but ultimately, we have to interpret them within the framework of our six sense organs. This is the approach of human cognition that arises from physical tools and mathematical thinking.

 

接下来是第四类，这就比较高级了。

Next, we are going to talk about the fourth approach, which is so much more advanced.

4、禅定导致的感官超越性认知。

4. Transcendent Sensory Cognition Induced by Meditative Concentration.

这个文章是我随手写下来的，没检查过，所以今天就有人在上面发现了文字的错误。有些用词比较随意。这个小标题应该加个“性”字，“禅定导致的感官超越性认知”就对了。

This article was written casually by me and not proofread, so someone found grammatical errors in it today. Some of the word choices are quite casual. This subtitle should be "Transcendent Sensory Cognition Induced by Meditative Concentration."

 

什么叫做禅定导致的感官超越性认知呢？其实指的是定中的认知或打坐产生的认知。

What is it? It refers to the type of cognition induced by meditative concentration or meditation.

 

西方哲学和东方哲学的根本区别点在于观测方式的不同。西方的观察方式是放大六根去观察。西方哲学主要还是用意根去归纳五根的认知，以前的哲学都是这样。不管是可知论还是不可知论，唯心还是唯物，实际上都是这样，永远都在人类六根范围之内。

Western and Eastern philosophies diverge fundamentally in their approach to understanding the world. Western thought relies heavily on the six senses, using tools like telescopes and microscopes to extend their reach. It primarily utilizes the mental consciousness to synthesize the knowledge gathered by the five senses, a pattern that has prevailed in traditional Western thought. Regardless of the specific school of thought, from epistemology to skepticism, idealism to materialism, Western philosophical thought remains confined to the realm of human perception, limited by the six sense organs.

 

东方哲学和西方哲学唯一且最重要的不同点是不拿六根去认知，而要停下六根来认知。道教、印度教、佛教，全都有停下来禅定的特点。西方是不是完全没有禅定呢？也有的，但它的禅定非常浅。比如天主教通过一些念咒的方式来祈祷。以前天主教的人还会做一些类似于佛教上师瑜伽的修行。他祈祷什么呢？祈祷天主，非常的专注。过去有一批天主教的人，在祈祷时会进入类似禅定，但程度都不深。在那种禅定里面，他会感觉到天主降临加持他，或者天主来跟他对话。所以，很多天主教徒会说他在祈祷时，天主跟他沟通，解决了他什么问题，出来以后心情很愉悦、很开放，罪业已经被天主洗清了……他真的会有这些感受。

One prominent distinction between Eastern and Western philosophy lies in the approach to cognition: while Western philosophy relies on the senses, Eastern philosophy emphasizes the cessation of the senses for transcendent cognition. Taoism, Hinduism, and Buddhism all share the characteristic of achieving meditative concentration through the cessation of the six sense organs. This focus on meditative practices might seem entirely absent from the West, but that is not quite true. While present in the Western traditions, these practices often lack the depth found in Eastern traditions. While not central to the Western philosophical tradition, some practices within religions like Catholicism demonstrate a form of meditative concentration. For instance, consider the use of chanting during prayer. Historically, some Catholic practices even resembled the "Guru Yoga" found in Buddhism, where devotion is directed towards a single point (God in this case) with focused concentration. These historical practices suggest that some Catholics have attained states similar to meditative concentration during prayer, experiencing a sense of God's presence, blessings, or even a dialogue. Many report feeling a sense of joy, openness, and even a cleansing of sins after such experiences. These feelings are genuine and hold significant meaning for those who experience them.

 

你去跟国外有些有宗教信仰和相应修行经验的人聊一聊，他们会很真诚地告诉你，在那个状态里面有过这些体验。他们不会骗你的，但从禅定的角度来讲，他们所描述的那种体验是非常浅的，还不属于禅定，属于禅修，因为毕竟它也带出了一点点的定。这种体验就是下面所要讲的认知方式的其中一种。

Followers of other religions who meditate often describe such experiences during their practice. While these experiences are genuine, from a Buddhist perspective, they might not be considered meditative concentration yet. However, these practices still qualify as meditation because they involve a degree of mental stillness. These experiences represent a specific type of cognition that we'll explore further below.

 

什么叫做定呢？六根开始平静、停下来，就叫做定，特别是意根要停下来。首先是意根停下来，然后是其他的根停下来。停下的一种状态，用心识的状态去描述，就叫做“阿赖耶识”。这种状态里面产生的一些认知，就叫做“禅定导致的感官超越性认知”。这么长的话，实际上，简而言之，就是禅定是怎么认知周围的、怎么认知外境的。

What is stillness? Stillness refers to a meditative state where the six sense organs gradually quiet down until they reach a state of complete calmness. However, it does not occur all at once. Initially, it is the mental consciousness that quiets itself, paving the way for the other senses to follow suit. In Buddhist philosophy, this state of complete stillness, viewed from the perspective of consciousness, is termed “Alayavijnana”(storehouse consciousness). Within this profound stillness emerges a unique form of understanding known as 'transcendent sensory cognition induced by meditative concentration.' In simpler terms, meditative concentration fosters a deeper understanding of the world around us, one that transcends our typical sensory experiences.

 

普通禅定等于息灭六根的对外认知，但内在之明并不会因此消失。

长期的深层次禅定会造成认知器官的变化，形成认知范围和范畴的扩大。世俗中叫“超能力”，佛教叫“神通”。神通认知既有现量也有非量，没有比量。这一类认知已经超越人类六根的范畴，在时空和现象上已经无法完全用人类的语言来描述。

Ordinary meditative concentration aims to cease the activity of the six sense organs that are focused solely on external stimuli, but the inner luminosity persists despite this cessation. Prolonged, deep meditative concentration can induce changes in the cognitive organs, expanding the scope and range of cognition. In secular terms, this heightened awareness is referred to as "superpower," while in Buddhism, it is termed "divine power." Divine power cognition encompasses both direct valid perception and inferential valid understanding, excluding any room for invalid cognition. This type of cognition already transcends the scope of the six human sense organs. Since it operates outside the normal framework of space, time, and physical phenomena, it cannot be fully described using human language.

 

普通禅定要意识、六根停下来，实际上等于慢慢息灭六根对外的认知。如果专门修定就是这样，但大部分人不会专门去修定的。为什么不能专门去修定呢？因为大部分人不行，一坐下来就念头纷飞，这不行、那不行，所以用观去替代修定。既然要起念头，就起一个正确的念头，或者起一个最后能够走到真正解脱的念头，或者与真正的觉性相似的念头。

Ordinary meditative concentration aims to gradually cease the activity of the six sense organs that are solely focused on external stimuli. While this would be the ideal outcome for those practicing meditative concentration, in reality, most people find it difficult to achieve. Why? Because they struggle to quiet their minds and instead become entangled in thoughts, agendas, worries, and distractions. To assist those who find it challenging to practice meditative concentration directly, contemplative meditation is offered as an alternative. The premise is that, since thoughts inevitably arise during meditation for them, it is essential to cultivate positive and constructive thoughts that can lead to genuine liberation or bring us closer to true awakening.

 

刚才这个表达对于对此不太熟悉的人而言，我担心过于笼统，所以，为了便于大家更清楚地理解它，下面稍作扩展。

The previous explanation may seem too general for those unfamiliar with the concept, so let us expand a bit.

 

究竟而言，念头都是不正确的；相对而言，就有了正确和不正确的念头。因为绝大部分的人不可能一下走到正确的念头里面，所以先跟大家来一个相似的念头去观修，比如单空的修法。通过这样的方式来代替大家纷飞的胡思乱想，这叫做由观入定。这种观是过程，不是真正的观，真正的观是大圆满的正行，禅宗叫悟后起修。那时候，心的认知是究竟的，但开悟前面的认知全都是不究竟，不究竟就是相似的。

Ultimately speaking, all thoughts are intrinsically flawed. However, within this framework, we can make a relative distinction between "good" and "bad" thoughts. Since most individuals cannot immediately shift to cultivating "good" thoughts, we introduce a type of contemplative practice on certain views, which asymptotically approaches the ultimate, complete, and perfect view, such as the practice of "Mere Emptiness." This practice replaces the ceaseless stream of random thoughts with focused contemplation, a process known as "entering stillness through contemplative meditation." This form of contemplation acts as a preparatory stage rather than the ultimate goal. True meditation practice is the main practice of the Great Perfection (Dzogchen) and is termed "practice after realization" in Chan Buddhism. In this state of realization, what the mind perceives is ultimate, while all cognition preceding realization is considered relative or non-ultimate. This non-ultimate cognition essentially serves as a form of preparatory contemplative meditation practice.

 

一些其他相似观点的修法有诸如认为一切有法如梦如幻，或者专注在虚空里面，觉得周围都像虚空，甚至有些修四大法（地水火风），比如认为周围都是水。《楞严经》里面有这么一个水观的故事：月光童子观想身体周围都是水，然后就真的变成水。这些观点都是相似的，但它可以代替我们纷飞的毫无意义的念头，有些甚至是贪嗔痴慢疑的念头。

There are other similar contemplative practices, such as viewing all phenomena as dreamlike and illusory, focusing on empty space, perceiving the surrounding world as empty as space itself, and visualizing the four elements (earth, water, fire, and air). One example is visualizing everything around us as water. The Surangama Sutra contains a story about the Moonlight Youth, who visualized his body and surroundings as entirely composed of water, and he actually transformed into water. While these views are not ultimate, complete, and perfect, they can effectively substitute for our incessant stream of meaningless thoughts, some of which may be rooted in negative emotions such as greed, anger, delusion, pride, and doubt.

 

比如，打坐打到很深的时候，突然想起过去一些很让人开心的事，比如初恋男友、初恋女友。或者想到一些很久远的事，突然想起谁借了你的钱，这都属于贪嗔痴慢疑的念头。甚至根本达不到那一步，念头乱飞，飞到哪里都不知道，所以才会用一些相似的观念去代替。还有一些人就是纯修禅定让自己静下来：眼睛看着前面的一个东西，或者意守丹田，开始让自己的六根熄灭，不管六根怎么熄灭，内在之明不会消失。

Even during deep meditation, the mind can throw unexpected curveballs. You might suddenly find yourself reminiscing about a cherished memory, such as your first love, or dwelling on a past event, like someone borrowing money from you. These distractions often stem from deeper emotions such as attachment, anger, delusion, pride, or doubt.

Recognizing when you are stuck in these distractions can be quite challenging. In most cases, the mind wanders aimlessly, making it difficult to stay focused. This is why contemplative practices, as discussed earlier, can be so helpful—they provide a structured approach to replace these distracting thoughts.

Some practitioners take a different approach, focusing solely on achieving a state of meditative calmness. They might fix their gaze on an object or concentrate on their Dantian (the energy center below the navel). By doing so, they aim to gradually calm their six senses until their corresponding activities completely cease. However, even with the cessation of the six senses, the inner awareness, often called "inner luminosity," will never vanish.

 

什么叫做内在之明不会消失？最究竟的内在之明是觉性，肯定不会消失。但是它不消失，你也不知道什么是觉性。你在用它，一用就变成了识。身体的感觉是一种识，眼睛看、耳朵听，这些都是一种识。如果这些识都不分别，内在之明还是在。这时六根都停下来了，但觉性又没被发现，这时候叫什么？也是识，叫阿赖耶识，它也可以叫做内在之明，但阿赖耶识不是真正的究竟的内在之明。

What does it mean when we say that the inner luminosity never disappears? The ultimate inner luminosity is the true nature of the mind itself and will never vanish. Although it never disappears, we do not always recognize it. When we use it, it manifests as various forms of consciousness, such as bodily sensations, visual perception, and auditory perception.

When these forms of consciousness cease their activities, and the inner luminosity remains unrecognized, what is it at that point? It is still a type of consciousness known as Alayavijnana. While Alayavijnana can be considered a form of inner luminosity, it is not the ultimate, true inner luminosity.

 

证悟的最后一关，大圆满最后一个比较重要的区分：区分阿赖耶识的明和觉性的明的差别，而且要区分得很清楚才是真正的开悟。心里面一出现这种状况，便清楚地知道是阿赖耶识还是觉性。当你一知道它是阿赖耶识或觉性的时候，它一定是觉性；当你不知道的时候，就说明是阿赖耶识；当你搞不清楚是阿赖耶识还是觉性，就说明是阿赖耶识；当你知道肯定是，那就肯定是觉性，因为阿赖耶识也是觉性。什么意思呢？拿一句经常在教典里面、禅宗书籍里面看到的行话：“一旦明白，不明白也是明白；一旦不明白，明白也是不明白”。那么，这个内在之明肯定不会消失，也就是我们定得很深的时候，可能六根的认知都没有了，但还是有一种明。

The final important distinction in the Great Perfection and the last hurdle to achieving realization is differentiating between the luminosity of Alayavijnana and the luminosity of the nature of awareness. To reach enlightenment, you must be able to clearly distinguish between them. When this situation arises in your mind, knowing whether it is Alayavijnana or the nature of awareness is key. If you know it is either one, then it is definitely the nature of awareness. If you are unsure, it suggests it is Alayavijnana. If you cannot tell the difference between Alayavijnana and the nature of awareness, then it is likely Alayavijnana. If you are confident, then it is the nature of awareness, as Alayavijnana is part of the nature of awareness.

What does this mean? As a quote often found in scriptures and Chan texts goes: "Once you understand, not understanding is also understanding; once you don't understand, understanding is also not understanding." So, it is certain that this internal luminosity never disappears. In deep meditative states, sensory cognition might cease, but there remains a form of luminosity or knowing.

 

长期如此修下去，随之而来地便是各种各样层次的禅定，也就是所谓的九次第定，九个层次地定，其中最低层次地定叫欲界定，就是欲界里面人的心的状态。我现在不说界的状态，而说心的状态。心的状态分成三大类：一类是欲界，一类是色界，再高一类是无色界。为什么要这么分？因为以心的定的程度来分，就会分成这三大类。欲界里面念头是最多的，通过修定，念头慢慢开始停下来，达到欲界最高的程度，就叫做欲界定。然后，超过欲界定就是色界，接下来是初禅，再上去就是二禅、三禅、四禅。

With consistent long-term practice, you will naturally progress through different stages of meditation, collectively known as the nine meditatitve absorptions. They represent varying levels of meditative absorption, beginning with the lowest level in the desire realm, which corresponds to the state of the human mind within this realm. The focus here is on the state of the mind, rather than the realm itself. The mind's state can be divided into three main categories: the desire realm, the form realm, and the formless realm. These categories are based on the depth of concentration achieved. In the desire realm, the mind is initially filled with thoughts, but as your meditation practice goes on, these thoughts gradually fade out. Reaching the highest level of the desire realm is known as meditative absorption of the desire realm. Beyond this, you enter the form realm and progress through the first to fourth dhyana, each representing increasingly profound stages of meditative absorption.

 

定的程度更高，就到了无色界。第一个是空无边，第二个是识无边，第三个是无所有边，第四个是非想非非想处（或者叫非想非非想定），这就是所谓的九次第定（九个层次的定）。长期如此去修，最后所有的定都能体会到。

As the level of samadhi deepens, one enters the formless realm. In this realm, the first level is the meditative absorption of infinite space, followed by the meditative absorption of infinite consciousness, the meditative absorption of nothingness, and the state of neither consciousness nor unconsciousness (also known as the samadhi of neither consciousness nor unconsciousness). These are the nine meditative absorptions, or the nine stages of samadhi. With long-term practice, one can eventually experience all of these levels of samadhi.

 

一般来讲，我们不用修到那么高，要达到证悟最好是三禅到四禅，但开悟则不需要那么深的定，只要欲界定就够了，特别是大圆满，达到欲界定就可以开悟得比较透彻。但要达到证悟、达到法性定，就要三禅到四禅。为什么呢？四禅叫舍念清净，完全没有念头，那种念头不是指意识的念头，粗大的意识早就没有了，而是所有的外境都消失了。外境消失了以后，又不是阿赖耶识，它只能是什么？觉性！但是，这个觉性不在外境上体现，不在空、不空这些上体现，而是产生一种认知、一种智慧。它并不是一种外境，它是没有对境的，有对境就会变成二元。

Generally speaking, we are not currently required to reach the higher levels of samadhi. Although achieving enlightenment can be attained by reaching the third or fourth dhyana, such a deep level of samadhi is not necessary for awakening; the meditative absorption of the desire realm is sufficient. Particularly in the case of the Great Perfection, reaching the meditative absorption of the desire realm ensures a solid awakening. However, to attain enlightenment and the samadhi of dharmata, one needs to reach the third or fourth dhyana.

The fourth dhyana is called "abandonment of all thoughts" because there are no thoughts in this state. This does not refer to conscious thoughts, which have already dissipated by this stage. Instead, it means all external objects have vanished. When external objects disappear and one is not experiencing Alayavijnana, one experiences the nature of awareness. This nature of awareness is neither in external objects nor in emptiness or non-emptiness. Instead, it leads to a unique form of cognition, a kind of wisdom. Remember, it is not an external object; it has no object. If it has an object, it becomes duality.

 

所以，修到三禅、四禅，特别是四禅的舍念清净，没有念头了，周围都消失了，但心又明了——我们把这种智慧称之为“明了”，这就是法性定。所以，三禅、四禅的时候容易进入法性定。如果一个人在初禅的时候就开悟了，或者在欲界定就开悟了。甚至在欲界定前面就有触碰、开悟，这种人开悟以后修到四禅，肯定就是法性定。

Reaching the third and fourth dhyanas, particularly the state of thought-abandonment in the fourth, brings a unique experience. Thoughts cease, surroundings vanish, yet the mind remains clear. This wisdom of lucid knowing is the samadhi of dharmata, a state easily accessed in these advanced dhyanas. Even if awakening occurs in the first dhyana, the samadhi of the desire realm samadhi, or there is just a taste of it beforehand, upon attaining full awakening, this individual will undoubtedly reach the samadhi of dharmata.

 

当然，前提他得是个菩萨，如果他不是菩萨，说他进入了法性定，那就要出问题，可能会变成魔鬼。因为没有菩提心，有可能在暗藏的强大人我的支配之下去获得一些状态，很像证悟，很多魔鬼就这样，这是真正的魔鬼。

Certainly, the prerequisite for true enlightenment through the samadhi of dharmata is that one must be a Bodhisattva. Entering the samadhi of dharmata is a sign of progress, but for someone who is not a Bodhisattva, it can be problematic. Without bodhicitta, the aspiration to help all beings, there is a risk of mistaking a state fueled by ego for true enlightenment. Many demons are said to have achieved similar states. This is the true danger – a powerful ego masquerading as enlightenment.

 

现在这些人，骂人家是魔鬼，你太抬举别人了，哪有那么多魔鬼啊？我还想当个魔鬼，但当魔鬼得有本事的，你最多当个小鬼，连道具都不是。很多时候，我们去骂人家魔鬼，是一种嗔恨心的体现，是你具有魔鬼的潜质的表达。你在骂别人是魔鬼的同时，你的心已经处于魔鬼的状态，在培养自己当魔鬼，积累魔鬼的种子，无非就这样。

These days, people tend to label others as demons. What an overestimation! There are not that many true demons around. I would even like to be a demon myself, but one has to be very powerful to be it. You, at best, could be a petty imp, not even a proper prop. Often, when we call someone a demon, it is just our own anger and hatred bubbling over, revealing our own potential for darkness. While you are labeling others as demons, your heart is already turning dark, planting the seeds of evil. That is all it is.

真正的菩萨不会去骂别人是魔鬼，他知道这个人有魔性，但所有的众生都有魔性，最大的魔就是“我执”，你之所以是众生，就是因为有我执。所以，骂人是魔鬼的这些人，要小心！其实，很多时候是巨大的嗔恨心，加上一些邪见导致的。

A true Bodhisattva would never label or curse someone as a demon. They recognize that all sentient beings possess demonic tendencies, with the greatest demon being "ego clinging." The reason you are a sentient being is precisely because of this ego clinging. Therefore, beware of those who label and curse others as demons! Oftentimes, it is a combination of immense anger and distorted views that lead to such accusations.

这种长期深层次的禅定，欲界定不太可能发生认知器官的变化，但走到色界定以后，特别是三禅、四禅以后，会发生一些认知器官的变化。什么叫做发生认知器官的变化？产生了神通，比如天眼、天耳、他心通、宿命通……这些就开始了。

In this type of prolonged and deep samadhi, it is unlikely for any changes to occur in the cognitive organs within the realm of desire. However, once one progresses to the realm of form, especially after the third and fourth dhyana, certain changes in the cognitive organs begin to take place. What does it mean for changes to occur in the cognitive organs? It refers to the development of superpowers, such as clairvoyance, clairaudience, telepathy, and retrocognition.

 

但是，大家不要认为这些神通是“砰”一下给予一个奖章，并非如此，而是逐渐产生。它有时候挺不稳定的；有时比较厉害、程度比较高，有时程度比较浅；有时稍稍知道别人的心思，第二天又不知道了，但是又非常有层次的。那么，这种通力就叫做形成了认知范围和范畴的扩大。比如，一个成熟的、比较稳固的天眼通，看三千大千世界，犹如观掌中庵摩罗果。翻译成大白话就是看三千大千世界，就像看自己手上拿着的一个番石榴那样清晰。

However, do not assume these superpowers are suddenly granted like a prize. They develop gradually and can be quite unstable. Sometimes they are very powerful, and other times weaker. You might pick up on someone's thoughts one day, but not the next. These stages vary greatly. This type of superpower is called an expansion of the scope and range of cognition. For example, a mature and stable clairvoyance can see the three-thousand-fold universe as clearly as looking at an Amla fruit in the palm of one's hand. In plain English, that is like seeing the entire three-thousand-fold universe as clearly as a guava in your hand.

佛陀有一位弟子叫阿那律，在佛陀讲法的时候打瞌睡，佛陀就生气地谴责他：“我讲法你都打瞌睡，这样下去的话，你一千年变蚌壳（蛤蚧），会很笨的。”佛陀说的每一句话都会兑现的，所以阿那律又害怕又惭愧，回去以后就睁着眼睛修行，长期晚上不睡觉，搞了好多天，最后把眼睛熬瞎了。佛陀很心痛，于是教他修天眼，结果他成就了天眼第一。如何形容他的天眼呢？观三千大千世界，犹如观掌中庵摩罗果，说明他的认知能力非常强。既然是眼，就说明他看的色法，形色和容色，非常的广阔，认知范围很大。

The Buddha had a disciple named Anuruddha who fell asleep during the Buddha's teachings. The Buddha became angry and rebuked him, "You fall asleep when I am teaching the Dharma? If you keep doing this, you will become a clamshell for a thousand years and be very stupid." Everything the Buddha said would come true, so Anuruddha was both afraid and ashamed. When he returned home, he kept his eyes open and practiced, not sleeping at night for many days. Finally, he blinded himself. The Buddha was heartbroken and taught him how to cultivate the divine eye. As a result, Anuruddha became the first to achieve the divine eye. He could see the three-thousand-fold universe as if he were looking at an Amla fruit in the palm of his hand, indicating that his cognitive ability was very powerful. Since it relates to his eye, it means the forms he saw, shapes and colors, were very extensive, and his cognition was vast.

天眼还有认知范畴的不同。什么叫做认知范畴？比如人类的认知范畴，世界就一直是这样的，我们不可能在一个杯子里面看到有多少众生、中阴身，而天眼就会看到，这就是认知范畴的不一样。

Different eyes have different cognitive scopes. What is cognitive scope? It refers to the range of things one can perceive and understand. For instance, within the human cognitive scope, the world has always been the way it is. We cannot perceive how many sentient beings or bardo beings are in a cup, but the Divine Eye can. This is the difference in cognitive scope.

比如，我们有可能用显微镜看到中阴身吗？不可能，因为质地产生了变化。这时候天眼可以看到这些。目犍连曾经看到一杯水里面有十万中阴身，搞得当时僧团里面的人都不敢喝水，然后佛陀就禁止他不准再说这些。再比如，我们可以坐飞机往天上飞，但我们的身体要飞起来是不行的。当时佛陀僧团里面的很多出家人，动辄就飞起来，最后佛陀不允许这么干了。这在世俗里面称为超能力。

For instance, is it possible for us to see bardo beings using a microscope? No, because their very nature has changed. However, the Divine Eye can see them. Maudgalyayana once saw ten thousand bardo beings in a cup of water, which frightened the monks in the sangha at that time so much that they were afraid of drinking water at all. As a result, the Buddha forbade him from speaking about such things. As another example, we can fly in the sky by airplane, but our bodies still cannot fly on their own. Interestingly, many monks in the sangha at that time could fly, but the Buddha eventually forbade them from doing so. These abilities are what the secular world sees as "superpowers."

我们经常看到好莱坞拍的很多超能力电影，有时候会借用佛法经典上说的东西。特别美国的《X战警》，他们还有化身、穿越墙壁等等。但是，他们都没办法真正地说清楚。虽然有些影片，比如电影《奇异博士》，也想通过影视来表现一些超能力，但是，也没办法真正完全描述佛陀所说的超能力，以及禅修所产生的超能力。

We often see many superhero movies made by Hollywood, and sometimes they borrow concepts from Buddhist scriptures. The American film "X-Men" in particular features abilities like shapeshifting and passing through walls. However, these films fail to provide a clear explanation of these powers.

 

Even though some films, such as "Doctor Strange," attempt to portray superpowers through visual storytelling, they are still unable to fully and truly represent the superpowers described by the Buddha and those that arise from meditative practices.

 

这些超能力跟接下来要讲的“禅修导致的觉受认知”还是有差别的。虽然它们已经比人类的科技范畴扩大了一些，但也无法与禅定修得非常好时产生的各种神通比拟，无法产生认知净土之类的超认知。这时候，就是关乎见地的问题了。

There is a distinction between these superpowers and the "experiential cognition induced by meditative practice" that will be discussed next. While these superpowers already extend beyond the realm of human technology, they cannot compare to the various divine powers that arise from a high level of samadhi, nor can they produce super-cognitive abilities like the perception of pure land. At this point, it comes down to a matter of insightful certainty.

 

如果普通禅定没有阿罗汉的见解，也没办法认知涅槃，这时候见解就重要了。阿罗汉的见解所产生的禅定，是没办法见到净土的，而是要涅槃以后被唤醒才能去净土，这就是见解用在禅定上所形成的止观作用的差异。我们这里说的主要指的是普通禅定，它都可以让人产生神通。

If ordinary samadhi neither lacks the insightful certainty of an arhat nor leads to the perception of nirvana, then insight becomes crucial. Samadhi that arises from an arhat's insightful certainty cannot lead to the perception of the pure land. Instead, an arhat, after attaining nirvana, will be awakened and born into the pure land. This illustrates the difference in the roles of shamatha and vipashyana when insightful certainty is applied to samadhi. Here, we are primarily discussing ordinary samadhi, which can indeed lead to the development of divine powers.

为什么以前有些修气功的人会有超能力（神通）呢？年纪比较大一点的师兄，在八十年代、九十年代，那时候有很多练气功的，比如头上戴个锅接受信号，这样功、那样功,不胜枚举。你说这些完全是欺骗，也不是的。人的心只要静下来，往内一观，就会有些特殊现象发生。古代早就有类似的东西，比如八段锦、太极、气功，全都在说这些。它们无非是利用人的定产生一些功能，但这些功能会退的，是变化的、不确定的，而且功能用多以后，很快就没了。

Why did some people who practiced Qigong in the past have supernatural powers (divine powers)? Some senior practitioners among us know that there was a boom in Qigong in the 1980s and 1990s. Some Qigong practitioners claimed the ability to receive signals while placing a pot on their heads. There were simply too many types of Qigong out there to name. While some might dismiss these claims as deception, there is a basis in reality. When the mind calms down and reflects inward, certain extraordinary phenomena can arise. This has been recognized throughout history in various practices such as Baduanjin, Tai Chi, and Qigong. These practices utilize the state of samadhi (deep meditative concentration) to produce various functions. However, it is crucial to remember that these abilities are fleeting and can fade with time or overuse.

有些练气功的人出来行骗，结果很快被抓了。本来这是个人的行为，但被说成是整个气功都没用——既然没用，为什么练太极拳、八段锦、洗髓功的人的身体都好到不得了呢？它是有作用，但也不是像骗子们说的那么神。还有它是变化的，可能今天有点功能，如果以贪心的方式去用，很快就没了。

Unfortunately, some Qigong practitioners have resorted to deception, leading to their quick exposure. However, it is important not to let these isolated cases tarnish the entire practice. Just because a few individuals acted unethically does not mean Qigong itself is useless. Consider this: Tai Chi, Baduanjin, and Xisui Gong are all related practices with documented health benefits. People who regularly practice these disciplines often experience remarkable improvements in their well-being. So, if Qigong were truly ineffective, would not these related practices also lack results? The truth is, Qigong offers genuine benefits, but it is not about instant miracles. It is a practice that requires dedication and realistic expectations. While you might experience certain positive effects initially, a greedy approach can hinder progress and even cause it to fade.

所以，禅定能够让人产生神通。神通的认知既有现量也有非量，是没有比量的。它不是靠逻辑来推断的，它不是数学，也不是一种科技理论，它就是一种现量，但这个现量有可能是非量，为什么呢？非量就是你看错了。比如，有些人有一点宿命通，进入一个很深的定中去观测某人明年某个时候会怎么样。根据这个观测，好像那时候那个人他真的会这样。比如，明年这个时候，那个人会进厕所掉进粪坑里，结果到了那一天，那人没掉进去，反倒你掉进去了。

Samadhi can unlock what are called "siddhis" or divine powers. These powers are perceived through direct experience, bypassing the need for measurement or analysis. Unlike logical reasoning, math, or science, siddhis are not products of thought, but rather a form of direct awareness. However, this direct experience is not always perfect. It can be flawed or misinterpreted. Imagine someone with a bit of precognition. They enter a deep meditative state and see a specific event happening to another person in the future. Based on this vision, they believe the event is set in stone. Let us say they foresee someone falling into a latrine on a particular date. As that date approaches, they see the person heading towards the latrine. But instead of the predicted mishap, the person with the vision stumbles and falls in themself!

为什么会这样呢？因为神通的程度不够、不清晰，导致了非量。不要说普通人的禅定，佛陀的弟子目犍连是神通第一，也有两次神通搞错了。一次是阿阇世国王跟另一个国家打仗，于是阿阇世国王去找目犍连，祈求他用神通看一下这次打仗的输赢。结果目犍连用神通一看，就告诉了阿阇世国王会赢。以那时、那情、那个状态去看，确实是会赢的，但他把这个结果告诉了阿阇世国王，就干涉了未来。

Why does the future sometimes remain unpredictable, even for those with extraordinary powers? The answer lies in the very nature of these abilities. Divine powers, when unstable and unclear, can lead to flawed interpretations. Consider even Maudgalyayana, the Buddha's disciple revered for his unmatched divine powers. He himself made critical mistakes twice.

In one instance, King Ajatasatru, embroiled in a war, sought Maudgalyayana's help. He implored the revered disciple to use his powers to foresee the victor. Maudalyayana obliged, and based on his vision, declared the King destined for victory. Given the circumstances at the time – the prevailing situation and morale – it certainly appeared to be a sure win. However, the very act of revealing this future became a variable, ultimately altering its course.

目犍连不像佛陀那样智慧，只是很真诚、很正直地把结果说出来。阿阇世国王听了以后，觉得反正会赢就不当一回事，就全权交给大臣处理。另一个国家的国王听到这个消息，认为目犍连说了会输的就肯定会输。既然会输，那死都要死得有骨气，于是指挥全国将士，不要命地往前冲，反正都是死，不如死得轰轰烈烈。由于阿阇世国王的不重视，只是派大臣去打仗，各种准备以及后勤都不充分，结果几下就被打得稀巴烂。最后阿阇世国王打了大败仗，回来以后就找佛陀，告目犍连乱说。

Unlike the Buddha's profound wisdom, Maudgalyayana simply relayed the vision he saw with honesty and directness. King Ajatasatru, upon hearing this prediction of victory, became complacent. He entrusted the entire war effort to his ministers, neglecting any serious preparations. Meanwhile, the news reached the opposing king. He interpreted Maudgalyayana's words as a guaranteed loss. Faced with what he believed to be an inevitable defeat, he rallied his troops for a glorious last stand. His soldiers charged with reckless abandon, determined to die with honor. King Ajatasatru's lack of preparation proved disastrous. With only his ministers leading the battle, their forces lacked proper logistics and strategy. Unsurprisingly, they were swiftly and utterly defeated. In the aftermath, a bitter King Ajatasatru went to the Buddha and blamed Maudgalyayana for the loss, accusing him of the misleading pronouncement.

 

其实，目犍连的神通没有错，只是把结果说出来以后就改变了因缘。还有一种都不是改变因缘的，真的就是神通现量出错。怎么现量出错呢？目犍连是阿罗汉里面的神通第一，并不是我们普通人的气功。气功基本上大部分都是非量，纯粹是胡说八道，但也不是绝对的胡说八道。

Maudgalyayana's divine powers were not necessarily faulty. The issue might lie in the very act of revealing the future, which could alter its course. However, there is another possibility: the divine perception itself could be flawed. How so? Even though Maudgalyayana possessed the greatest divine powers among the Arhats, they were not infallible. Unlike ordinary people's Qigong, which is mostly unreliable or downright nonsense, Maudgalyayana's powers were far more potent. Yet, even the most exceptional abilities can be imprecise on occasion.

有个农民的牛要生小牛，就问目犍连是公牛还是母牛？目犍连肯定地说是公牛，结果生下来是头母牛。原因是什么？他在观察的时候可能用了天眼通，但天眼通的程度不够，牛的尾巴把关键的生殖器部位挡住了，看到尾巴以为是一头公牛，实际上是一头母牛，结果那个农民又去告到佛陀那里了。

A farmer had a cow that was about to give birth, so he asked Maudgalyayana whether it would be a male or female calf. Maudgalyayana confidently declared that it would be a male calf. However, when the calf was born, it was female. What went wrong? It is possible that Maudgalyayana used his divine vision, but his level of mastery was not sufficient. The cow's tail blocked the crucial reproductive organs, leading him to believe it was a male calf based on the tail. In reality, it was a female calf. The farmer then went to the Buddha to complain.

当时有另外一个修行人，就根据书上写的症状去观察，生公牛的时候是什么样的状态，生母牛的时候是什么样的状态，综合情况来看，判断生的应该是母牛。当时这位修行人就跟目犍连争论了起来，但牛的主人认为目犍连是神通第一，怎么能够相信一个死读书的呢？最终读书的是对的。

At the time, there was another practitioner who, based on the symptoms described in a book, observed the cow's behavior during the birth of a male calf and a female calf. Combining his observations, he concluded that the calf would be female. This practitioner argued with Maudgalyayana, but the cow's owner believed that Maudgalyayana possessed supreme divine powers and could not possibly be wrong compared to a mere bookworm. In the end, the bookworm's prediction proved correct.

由此可见，目犍连虽然神通第一，但当时看到的也是非量。所以，正如之前提到的那样，神通要么是非量，要么是现量。那么，这一类的认知已经超越人类六根的认知范畴。在时空上和现象上，根本没办法用人类的语言来描述，人类的语言已经描述不了，因为我们的语言都是根据我们六根的情况附个标签。

Even Maudgalyayana's extraordinary divine powers had their limits, as this incident reveals. We previously mentioned that divine perception can be either valid, offering a clear view, or invalid, leading to inaccuracies. This type of cognition operates on a completely different level than our own, which is restricted by the six senses. Human language simply cannot capture the complexities of time, space, and phenomena that divine perception can access. Our words are limited by our senses; we label things based on what we perceive, not the full reality that divine powers might glimpse.

比如我手上拿着的板子，“板子”这个音频，只要在大家的耳膜里响起，进入后脑产生判断以后，头脑里面就会浮现出“板子”这种相似形象。那么，我们的语言“板子”，就能够代表这么一个东西。但神通里面出现的形象，大家都没经历过，他拿什么名词告诉你啊？他没办法告诉你的，最后只能用一个统一解释的词汇，叫“不可思议”。实际上是说：“你个傻瓜，怎么跟你说都不懂”——当然他不会这么去想，这是我附加的。阿罗汉没有我这么“恶毒”，他说的话都是柔软语。

Imagine I am holding a wooden board. The word "board" reaches your ears, and your brain instantly conjures an image of a similar object. This is how our language works - words act as labels for things we have experienced. But what about things beyond our experience? Divine perception might reveal images unlike anything we have ever encountered. How can we describe them with our limited vocabulary? We are left with terms like "incomprehensible" - basically admitting, "This is beyond explanation!" It is like saying, "You wouldn't understand even if I tried." Of course, a truly enlightened being like an Arhat would not be so blunt. Their words would be filled with kindness.

所以，那已经没办法用人类的语言来描述，但那个范畴和范围大很多，时空上就扩到很大。一个是人类的时空，这种观会很远、很大。一个是在范畴上变了，时空观也就变了。比如一杯水里有十万中阴身，这是我们没法想象的。现在还是有一点这类的科学观念，但那些观念都非常呆板，比如十二个平行宇宙，那纯粹是胡说八道。

Therefore, it is impossible to accurately describe these experiences using human language. The scope and range of these perceptions are far broader, encompassing a vast expanse of time and space. Our human perception of time and space is limited, while these experiences transcend those limitations. Not only do they encompass a far greater expanse of time and space, but the very nature of time and space itself is different. For instance, imagine a single glass of water containing ten thousand sentient beings in the bardo state. This is beyond our capacity to comprehend. While some scientific theories touch upon these concepts, they often fall short, such as the notion of twelve parallel universes, which is purely speculative.

但是，通过数学的演算有时也会出错的，即使演算上没有错，在哲学思想上错了，也会引发一些根本性的错误。在粗大的范围里都没问题，比如我们微积分的问题，在现实运用上肯定是够的，可以处理很多问题，但在哲学上微积分是错的，它是个不确定性的东西。

Even the most precise mathematical calculations can be flawed. This can happen even if the calculations themselves are done perfectly. The issue arises when the foundation of those calculations, the underlying philosophical assumptions, are flawed. Within a specific range, these calculations might still yield useful results. For example, calculus is a powerful tool for solving real-world problems. However, from a philosophical perspective, calculus is flawed as it operates on the assumption of infinite divisibility and absolute certainty. In reality, the world does not always behave in such a perfectly predictable way.

在哲学上的这种错误，不会对我们的普通生活引起多大的变化，这一生即使不学微积分，也一样过得尚好，不会有太大的毛病，所以普通人不会去重视它。如果要去追求真理，你要找到世界的极致真理，那就要较真，不会是能用就行了。虽然生活中能用就行了，但到了最关键的见地时，叫做“妙高峰上不容商量”。这不是一个人情的问题，也不是一个实用的问题，而是一个根本性的问题。“言语道断，心行处灭”，连语言、心的轻微运动都不能去诠释它，都不能够去明了它，可见佛法相当的较真。

These philosophical errors do not have a significant impact on our daily lives. Even without learning calculus, we can live comfortably. So, most people do not pay much attention to these issues. However, if you are pursuing ultimate truth, you need to be meticulous and not settle for mere practicality. While approximations may suffice in everyday life, when it comes to ultimate truth, there is no room for compromise. This is not about personal preferences or practical considerations; it is about fundamental truths. As the saying goes, "Words cannot express, and thoughts cannot grasp." Even the most delicate and precise aspects of human language and mind cannot fully capture or comprehend it. No matter how deep and profound our thoughts may be, they fall short. This highlights the uncompromising nature of Buddhism.

这是一种，人类禅定导致的认知。这种认知已经和西方哲学的认知方式不一样了。因为它是通过息灭六根来产生认知，所以就开始超越了。我们的东方文化走上这条路，它有个好处，能够产生圣人，产生一些很美妙的思想、行为等等。但会造成一个后果，人的心不往物质上去，就不去搞科技研究，最后被打得稀巴烂。打得稀巴烂以后，又对自己的文化丢失信心，于是爆发了五四运动。

This is a type of cognition arising from samadhi. This mode of cognition is fundamentally different from the approach of Western philosophy. Since it cultivates cognition through the cessation of the six senses, it transcends the limitations of ordinary perception. Eastern cultures often embrace this path. While it has the advantage of nurturing profound ideas, behaviors, and sages, it can also have a downside. Detachment from the material world, a potential consequence, can discourage scientific exploration. This focus on the inner world, in extreme cases, can lead to a weakening even loss of cultural traditions, including a loss of faith in one's own heritage. The May Fourth Movement in China exemplifies this phenomenon.

你说有那么多圣人、那样多牛的东西，结果被甲午海战、八国联军欺负，最后打输了，把中国人的自信心全部打烂完，然后爆发了五四运动、打倒孔家店。甚至连鲁迅都提出来，要把汉字拼音变成英文，想丢掉自己的文化。

There had been so many sages and great things in our culture, yet we were defeated in the Sino-Japanese War and the Eight-Nation Alliance invasion. These events shattered the confidence of the Chinese people, leading to the May Fourth Movement and the attack on Confucianism. Even the renowned writer Lu Xun advocated for replacing Chinese characters with a Latin-based system, in an attempt to abandon our own culture.

大家都往内在去观心，就会忽略外面是心的显现。心的显现如果处理不好，而人家处理好了，他会把你打翻的。所以，朝内观察很难批量出现，因为朝内观察产生的结果是个别自证。你成了圣人，旁边的凡人就完了，所以很难批量成就。

When everyone focuses solely on introspection, they tend to overlook the external manifestations of the mind. If these external manifestations are not handled effectively, and others handle them well, they will come to defeat you. Therefore, it is challenging to achieve mass enlightenment through introspection because the results of this path are often self-validating. If you become a sage, cognition wise, there will be a huge gap between the ordinary people and you, making it difficult for mass enlightenment.

朝外就好办了，因为朝外有相似共证，我们依照相似共证建立标准。所以工业有很多标准，还可以建立培训的方式，学校就这么出来的。以前私塾哪是这样啊？现在的学校是统一的课桌、统一的课本，批量出来。特别是军队，上来就开始排队，比如有人搞军训，排队拿着枪，傻乎乎的。培养什么？统一行为、统一标准，打起仗来好指挥。还有，科技有了标准以后，大家沟通起来也容易，思考起来也严密，比如数学发展到后来很厉害。

Focusing on external aspects is much easier and more straightforward because it has shared validation. We can establish standards based on shared experiences. This is why there have been numerous standards in industry and training methods developed. This is how schools came to be as well. Traditional private schools were not like this. Modern schools embrace a mass-production approach, with standardized desks and textbooks. This is especially evident in the military, where training begins with formation drills. Clueless recruits standing in line, holding rifles. What are they being trained for? Unified behavior and adherence to standards, making it easier to command them in battle. Furthermore, standardization in technology facilitates communication and enhances precision in thought, as evident in the remarkable advancements in mathematics.

虽然祖冲之计算出圆周率π在3.1415926到3.1415927之间，但我们的数学后来都不行了。西方为何会走到越来越复杂，因为不停地思考、不停地朝外。研究物质的组合、检测都需要数学，所以数学成了科学之母。

Despite Zu Chongzhi's remarkable calculation of pi (π) between 3.1415926 and 3.1415927, Chinese mathematics stagnated in the following centuries. Why has Western mathematics become increasingly complex? It is because of continuous exploration and expansion into the external world. Mathematics is essential for studying the composition and observation of matter, hence it is seen as the 'mother of science.'

我们就朝内观也会产生一些东西，比如禅定、中医。中医跟内观有很大的关系。还有周易、八段锦，太极拳，书法，其实这些都有内观的成分在里面。中国文化里面有个很大的特点是“静”，让心静下来，使其产生作用。连武术都这样，先定——站桩，然后把那个力进行集中训练。但是都丢了，现在的武术就出了马保国先生的闪电五连鞭，纯粹是欺骗。中医也有很多骗子，佛法也有很多骗子，究其原因是朝内观产生的认知结果是个别自证，没法共证，所以才会有骗子行骗的空间。不管怎么样，这是一种禅定的认知方式。

Introspection, too, can yield valuable outcomes, such as Samadhi and traditional Chinese medicine (TCM). TCM is deeply connected to introspection. The I Ching, Ba Duan Jin, Tai Chi, and calligraphy all incorporate elements of introspection. A prominent feature of Chinese culture is 'stillness,' which involves calming the mind to allow it to function effectively. Even martial arts follow this principle – stance training (zhan zhuang) precedes focused power training. However, these practices have largely been abandoned. Modern martial arts have been reduced to the likes of Master Ma Baoguo's 'Lightning Five Strikes,' which is pure deception. Similarly, there are many charlatans in both traditional Chinese medicine and Buddhism. The underlying reason for this deception is that the results of introspection are self-validating and cannot be shared or corroborated by others, creating opportunities for exploitation. Nonetheless, introspection remains a valid approach to gaining knowledge through meditation.

5、禅修导致的觉受认知

5. Experiential Cognition Induced by Insight Meditation

这个又不同了，前面是“禅定”，现在是“禅修”，就变了一个字。有什么不同呢？禅定仅仅是定下来，平静就行了，不加任何观点，禅修则不同。宗派里的法师、堪布、格西，一些比较厉害的成就者，一般不会去争禅定有多深，你是二禅还是三禅，他一定会去争见解。

Insight meditation differs from meditative concentration. The latter focuses on achieving a state of calmness and tranquility in the mind. Practitioners aim to quiet their thoughts, emotions, and distractions, leading to a sense of inner peace and clarity. Notably, this practice does not involve forming specific views. In contrast, insight meditation emphasizes developing insight or views about the nature of reality. This practice encompasses a wider range of techniques and extends beyond simply attaining meditative states. Experienced Buddhist teachers, Khenpos, Geshes, and great siddhas often prioritize the development of these insights over achieving deep meditative states.

禅宗斗机锋为什么不来比赛打坐呢？禅师们很少比赛打坐的，你要这么去做，真正的禅师是不干的。以前讲过高旻寺的一个故事，这个故事是真是假我也不知道。但有这么一个传说，有个开悟的成就者盘腿不好、打坐不行，但他确实开悟了。后来他跑到高旻寺去挂单，因为虚云老和尚和和来果老和尚都在高旻寺开悟，导致那个寺庙很出名。当时那个寺庙有个规矩：凡是到此寺来挂单、暂住的出家人必须要盘腿一支香或两支香的时间，很长时间，一支香两个小时，两支香就四个小时。因为那个成就者的盘腿不行，坐一下就身体痛，最后坐不下去就被赶了出去。回去以后，他就告诉徒弟们，既然这样，我要破了这个规矩。他怎么破呢？他把双腿用绳子捆起来，让人把自己放到一个井里面十五天。这十五天，他坚决不上去，食物都是别人从井口放下来给他。结果他真足足在井里待了十五天。这种人的意识相当坚定，可能会进入很深的定，忘掉盘腿久坐导致的身体痛。十五天以后，解开绳子，他的禅定深到不得了。他便跑到高旻寺去，坐在那里不起来。知客跟他一起坐了几个小时，他却怎么也不起身，很是纳闷。知客便起身退了下去。之后，首座等其他僧众逐个上来，最后全都抵不过他。他是在井里修了十五天的人，他们怎么抵得过他啊？最后方丈出来了，问：“你想干嘛？我知道你厉害，我们知道错了，你有什么要求？”他回答道：“很简单，请破了这条规定！”这个故事的真假我们先不管，但它想表明一个东西：比的不是定力，而是定中是什么见解。所以，禅定跟禅修是不同的，“禅修”就是你定中用的什么见解。

Why don't Chan masters engage in meditation competitions? Chan masters, known for their deep meditation practices, rarely engage in meditation competitions. If you were to do so, a true Chan master would not participate because they would not see the point in such competitions.

Here's a story that illustrates this concept. It happened at Gaomin Monastery. I cannot verify its authenticity. The story goes that there was a realized siddhi who was unable to sit in the lotus position for extended periods. Despite this limitation, he had attained realization. He decided to be a visiting monk at Gaomin Monastery, famous for being the place where both Venerable Xuyun and Venerable Lai Guo had attained realization. At that time, the monastery had a rule: all monks who came to stay for a short period had to meditate in the lotus position for one or two-incense-stick-burning time, which could last for two to four hours.

Due to his physical limitations, the monk could not sit for long periods without experiencing pain. Eventually, he could no longer endure the discomfort and was asked to leave.

Upon returning to his disciples, he declared his intention to break this rule. He devised a plan to tie his legs together with ropes and have himself lowered into a well for fifteen days. During this time, he remained steadfast in his resolve, refusing to come out. His disciples lowered food down the well for him. After fifteen days, he emerged from the well, his meditation skills now significantly enhanced.

He returned to Gaomin Monastery and sat in meditation without rising. The monastery's guest master sat with him for several hours, but the monk remained motionless, leaving the guest master bewildered. The guest master eventually rose and left. One by one, other monks, including the head monk, attempted to outlast him in meditation, but none succeeded. After all, he had spent fifteen days cultivating in the well. How could they possibly surpass him? Finally, the abbot emerged and asked, "What do you seek? We acknowledge your prowess and apologize for our mistake. What are your demands?" The monk replied simply, "Please abolish this rule!"

Whether this story is true or not, it conveys a crucial message: the focus is not on the depth of meditative concentration but on the insights gained and applied during meditation. Therefore, meditative concentration and insight meditation are distinct practices. The latter refers to the insights or views employed during meditation.

引入见解的禅定，会造成意识对外境的见解性认知，且会因为禅定和见解的结合程度造成比量、非量和现量的差别。

 When insight is integrated with meditative concentration, it allows mental consciousness to form an insightful understanding of the external world. The degree to which these two practices are integrated can determine the difference in perception, ranging from inferential to invalid to direct valid.

在禅定时，我们用上观点以后，我们的认知就变了。

The introduction of insight into the meditative concentration practice leads to a profound transformation of our cognition.

如对“一切有为法，如梦幻泡影”这个见解的观修，可以是思维比量，也可以是觉受非量，还可以是现量。

For example, contemplating the insight "All conditioned phenomena are like a dream, an illusion," can be approached in three ways: inferentially (through reasoning and logic), invalid perception (experience), or through direct valid perception (having a clear and immediate awareness of the truth).

这是什么意思呢？“一切有为法，如梦幻泡影”是个中观的见解。修四夺，对身体外境等色法不停地夺，夺了以后安住，安住了以后夺。然后，在不停思维的时候就属于见解，慢慢可以产生“真的觉得周围都是一些影子”的觉受。达到很深的程度，见解跟禅定结合很深的时候，你的手就真的能够按到岩石里面去，甚至穿墙入室，或者像密勒日巴尊者那样飞起来。“一切有为法，如梦幻泡影”，在你那里就成了现量境界。

All conditioned phenomena are like a dream, an illusion, a bubble, a shadow” is a Madhyamaka view. Practicing the fourfold negation involves continuously negating external physical phenomena such as the body and surroundings. After negating them, one remains in a state of abiding; after abiding, one negates again. This repeated contemplative process will lead to insight. In this sense, contemplation is the path to insight itself. Slowly, one might start to experience the feeling that “everything around is like a shadow.” When this insight reaches a profound level, where insight and meditative concentration are deeply integrated, you might actually be able to press your hand into a rock, pass through walls, or even fly like the great Milarepa. “All conditioned phenomena are like a dream, an illusion, a bubble, a shadow” will become a directly perceived reality for you.

前面思维的东西就是见解，我们感受它像个影子，实际上是个非量，是一个自欺欺人的观修行为。明明这个桌子实实在在地放在那里，但你觉得它如梦如幻。这个“觉”其实是非量，但非量不一定不好，它是一种好的觉受。这个非量如果欺骗自己过深，定到很深的时候，觉得手可以穿进去，结果使劲用手插进去，疼得要死。那是因为你把如梦如幻的觉受当真了，但手碰上去还会触到，就说明这个如梦如幻的觉受是非量，不过这是一种很好的觉受。

The contemplation becomes the insight itself. We feel these things as shadows, but actually, it is an invalid perception, a self-deceptive contemplative practice. Clearly, the table is there, but you feel it is like a dream or an illusion.While this perception is invalid, it is not necessarily a bad thing. In fact, it can be quite beneficial. If it convinces you deeply, and your meditative concentration on this view reaches a profound level, you might feel that your hand can pass through the object in front of you. When you go ahead to do so, you end up getting your hand hurt. This happens because you mentally treat the dream-like experience as valid perception, but it is invalid. Nonetheless, it is still a very good experience.

这样对外境的觉受认知可以产生三种量，非量是在见解层面的，另外有一种是感受层面的，还有一种是现量层面的。现量层面就厉害了，这也是一种认知。那么，定得很深的时候，引入观点以后就会见到一些相应的东西。

In this way, the experiential perception of external phenomena can generate three types of cognition: invalid cognition falls under the category of views, another one is about feelings, and third one is direct valid cognition, which is a powerful form of cognition. When meditative concentration reaches a profound level and is combined with insight, it leads to the perception of corresponding phenomena.

比如《楞严经》里面说的观四大为水，什么都是水，身体周围都是水。定修得很深的时候，最后真的变成了水。大家还记得《楞严经》里的一个关于水观的故事吗？里面有二十五位菩萨讲述自己的修行，其中观音菩萨讲的是耳根圆通，大势至菩萨讲的是念佛圆通章，月光菩萨讲的是水观，水观就是观一切都是水。有一次，他的弟子从门口路过，看到整个禅修室里全都是水，弟子调皮地拿着一块石头扔进去，然后就走了。结果师父出定以后疼痛不已，可能内在的因缘被破坏了，于是询问了缘由，原来是小弟子调皮地往里面扔了块石头。但他也不能直接跟他说，怕吓坏了他，除了磕头，也起不到其他作用。于是哄他说：“你今晚再去，进去把石头拿出来，然后就回去休息。”师父晚上又入定，徒弟也听话，蹑手蹑脚地进去把石头拿出来，结果第二天师父的病就好了。

The Surangama Sutra recounts a story about observing the four great elements as water, perceiving everything as water, even the body and surroundings as water. When this meditation practice reaches a profound level, the practitioner will indeed transform into water.

The story goes like this: Twenty-five Bodhisattvas narrate their ways of practice. Avalokiteshvara Bodhisattva speaks of entering Samadhi through a process of hearing and reflecting, Mahasthamaprapta Bodhisattva shares the chapter on Buddha-recitation Samadhi, and Moonlight Bodhisattva describes the contemplation of water and entering Samadhi, the practice of perceiving everything as water.

One day, Moonlight Bodhisattva's disciple passed by the meditation hall and observed that the entire room was filled with water. Playfully, the disciple tossed a stone into the water and departed. Upon emerging from meditation, the master experienced excruciating pain, likely due to the disruption of his internal karmic conditions. Inquiring about the cause, he discovered that his mischievous disciple had thrown a stone into the water. However, the master refrained from telling the disciple what was going on directly, fearing to frighten him. Knowing that the disciple could do nothing other than prostrations, he then told the disciple, "Come back tonight, retrieve the stone, return to your room, and rest."

That night, the master re-entered meditation, and the obedient disciple tiptoed in and retrieved the stone. The next morning, the master's pain had miraculously vanished.

其实师父挺聪明的，如果直接骂他一顿“你这个孽畜”，那就完了。要是他真的成了孽畜，师父也完了，那时候不知道去哪里找加持，各种乱七八糟的才能搞定这个事情，因缘上要大费周章。

The master's wisdom is evident in his approach. Had he directly scolded the disciple as a "mischievous beast," the situation could have spiraled out of control. If the disciple had become an animal, the master would have faced immense challenges in seeking appropriate karmic conditions to rectify the situation.

还有很多的故事，比如禅定中间见到一只很大的蜘蛛，就想用刀去杀它。然后师父告诉他：“你不要去杀它，你在它的肚皮上画一个十字叉，第二天再拿刀去杀那个十字叉。”然后他再入定，听话地在蜘蛛上画了个十字叉，结果出定一看，十字叉画在自己的肚皮上。你们可能认为这些很玄幻。但其实定中引入了见解就会这样，那个见解有正确的、有错误的，但是，结合很深的定都会产生作用。所以，禅修导致的觉受认知，也是人类的一种认知方式。

There are many other similar stories. Here is one example: A person was in a deep state of meditation (samadhi) when he saw a large spider. The impulse arose to kill it with a knife. However, his wise teacher intervened, saying, "Don't harm it. Instead, draw a cross on its belly. The next time you see it again in meditation, try striking the cross with your knife."

The next day, the person again saw the spider during his meditation. Following his teacher's instructions, he drew a cross on the spider's belly. To his surprise, upon emerging from meditation, he saw the cross inexplicably marked on his own belly!

These stories may sound fantastical, but they illustrate the power of insight when combined with meditative concentration. While insight can be both correct and erroneous, deep samadhi can amplify its effects. Therefore, the experiences and perceptions arising from insight meditation represent a unique form of human cognition.

然后，定中产生的外境的变化、身体的变化，这些东西叫做定引色——唯识里面认为这是由定引发的色，叫定引色。比如我们观空，什么都是空，一切有为法如梦幻泡影，特别是如梦，心越来越收、越来越收——“越来越收”这个词，大家别乱想，你在想象他收，实际上他在放……

In Yogachara (Consciousness-Only) theory, the changes in the external world and the body that occur during deep samadhi are technically called "meditative-induced form." For instance, when we meditate on emptiness, we perceive everything as empty and all conditioned phenomena as like a dream, an illusion, a bubble, or a shadow. Specifically, through this dreamlike practice, the mind increasingly concentrates. Please do not take the phrase “increasingly concentrates” literally; it might seem like concentrating to you, but in reality, it means expanding.

我们的六根是不受自主地往外扩散的，比如看啊、听啊，慢慢地，就往我们观修的目标上。比如我们观空、如梦如幻，慢慢往内靠近，然后六尘开始熄灭，就会真的出现空。你自己感到一片大空，在禅定上可以是空无边、识无边，至于是哪样就不知道了，你要自己出定以后再根据经论上去比对自己属于哪一类。

Though our six senses tend to scatter outward, such as through seeing and hearing, once we start practicing, we gradually begin to focus on the object of our meditation. For example, when we meditate on emptiness, perceiving all things as dreamlike and illusory, we gradually turn inward, and objects perceived by the six senses begin to diminish, eventually leading to the experience of emptiness. You may feel a vast emptiness during meditation, which can be infinite emptiness or infinite consciousness in terms of meditative absorptions. You will need to determine which category you belong to after emerging from meditation and comparing your experience with the scriptures.

我们可以达到这种程度，这还是在自我的感受上。如果你修得非常深，弟子被你影响得很深，长期在一起有共业，说不定哪一天他进屋，看着好像没人，以为你不在就开始乱来。这时候你在定中，因为弟子一说话，你突然慢慢隐现，结果把他吓到了：“哎呀，师父，我做坏事被你看见了！”其实你不一定看到的，你慢慢开始隐现，才看到他在这里。在没出来之前，你是听不到他说话的，也看不到什么的。这是进入那种空的定。

Through practice, we can reach this level of meditation, but we must understand that it is still based on ego and the feelings associated with it. If your practice is profoundly deep and your disciples are deeply influenced by you, sharing a common karmic bond over a long period, there might come a day when a disciple enters your room while you are in deep samadhi, sees no one, assumes you are not there, and starts behaving carelessly. At this moment, if the disciple speaks, you might gradually become visible, startling the disciple: "Oh no, Master, you saw me doing something wrong!" In reality, you might not have seen anything initially; you only start becoming aware of his presence as you emerge from deep meditation. Before emerging, you would not hear or see anything. This is a state of meditation on emptiness.

所以，这个空也会引发相应的认知，但是佛陀就不同了，你也看不到佛陀，但佛陀知道你的一切。佛陀比那种的空厉害多了，佛陀的定能全知，而前面所说的那个定有可能蒙蔽对一些情况的了知。不管怎么样，禅修也会导致一些觉受的认知，这也是人类的一种认知方式，就是定里面加上了见解。

Therefore, this state of emptiness can also lead to certain cognitions. However, the Buddha is different; even if you cannot see the Buddha, the Buddha knows everything about you. The Buddha is far superior; his samadhi is omniscient, whereas the previously mentioned samadhi might obscure awareness of some situations. Nonetheless, insight meditation can lead to certain cognitive experiences, representing a way of human cognition that combines samadhi with insight.

唯识中将定中所见的色相，称为“定引色”。定中的觉受和相应的色相，只能是修行人的“各别自证”，普通人无法共证。

In Yogachara (Consciousness-Only) theory, the forms seen in samadhi are called "meditative-induced forms." The experiences and corresponding forms encountered in samadhi are unique to each practitioner and cannot be shared or verified by ordinary people.

有时候，一些同缘的人，在某种程度上，可能会受其影响，但大部分只有他自己能感受到。比如，他进入二禅，你怎么知道他进入二禅呢？你是没办法知道的。你只能通过外相来看他坐在那里不动，至于是一禅还是二禅，你也区分不清楚，只有他自己知道，所以只能个别自证。你看他坐这里几个小时不动，甚至十几个小时不动。我们禅修中心有好多师兄一坐一晚上、十几个小时，衣服角都不动一下，他们会认为自己成就了，实际上不是的。

While shared karma can sometimes lead to overlapping experiences among people, most meditation experiences are deeply personal. For example, how can you tell if someone has entered the second dhyāna (meditative state) just by observing them? You cannot. It is impossible for you to tell whether they are in the first or second dhyāna. Only they know, so it can only be individually self-verified. In our meditation center, you see practitioners sitting perfectly still for hours, even over ten hours. Some might believe this stillness signifies achievement, but that is not necessarily the case.

我告诉禅修中心的那些人，那不是成就，而是已经开始进入另外的误区了。但是，这说明他们真的有定了，不过，他们的定主要是前面那种普通禅定，后面这种带有观的，哪怕是错误的观，他们都没有。也就是说，连单空那种错误的观都不一定有。不管怎么样，这种认知只能是个别自证，普通人是没办法共证的。

I tell them that this is not an achievement but rather an indication that they have started to fall into a pitfall. However, this extended stillness indicates the development of meditative concentration, but it is an ordinary form. They lack the type of concentration that involves insight, not even mistaken insights. They might not even have the view of mere emptiness, which is actually a wrong view. In any case, this kind of cognition can only be individually self-verified and cannot be shared or verified by ordinary people.

这一类认知根据见解和对见解的理解及实践的不同而不同，比如空的见解，所以会出现各种各样不同的空的情况，虽然会经常出现误区，但你知道它是误区，那就不是误区了。比如修单空，你当然知道单空是误区，但你用单空对付一些执著是完全可以的。比知道这种单空根本就不是觉悟，反复地运用它也是挺好的，这样的话，它就不是误区了。

This type of cognition varies according to different views and the understanding and practice of these views. For instance, the view of emptiness can lead to a variety of experiences of emptiness. Although mistakes often occur, if you know it is a mistake, then it is no longer a mistake. For instance, practicing the concept of ‘mere emptiness’—you are aware that ‘mere emptiness’ is flawed, but using it to counter certain attachments is completely acceptable. Knowing that this ‘mere emptiness’ is not enlightenment and consistently applying it is also beneficial; in this way, it is no longer a mistake.

误区是什么意思？本来是单空，你把它当成了证悟，那叫误区。误区不是外境存在一个什么东西叫误区，而是这个东西出现了以后，你对它判断错误了叫误区。大家要理解这些观念。并不是说“我修到一个误区去了”，你都知道它是误区，还误什么区啊？有些师兄来问：“我这个是证悟吗？”我说：“你肯定没证悟。”证悟是一种智慧，他会深深地明了自己证悟了，如果你还在怀疑自己，就说明没有证悟。有一种人认为自己已经证悟了，其实不是，这才是误区。

What, then, does ‘mistake’ mean? It is just ‘mere emptiness,’ but if you regard it as enlightenment, that is a mistake. A mistake is not something that exists externally as an entity called ‘mistake’; rather, it is when something appears, and you misjudge it—that is a mistake. These concepts are crucial to grasp. It is not like saying, “I have fallen into a pitfall in my practice.” If you know it is a pitfall, then how could you fall into it? Some fellow practitioners ask, “Is this enlightenment?” I often respond, “You are certainly not enlightened.” Enlightenment is a form of wisdom that brings deep self-awareness of one’s enlightened state. If you still doubt yourself, it indicates that you are not enlightened yet. There are people who think they have achieved enlightenment, but in fact, they have not; this is the real mistake.

因此见解是否正确，实践是否正确，是认知和认知结论是否正确的依据。由此可见闻思修的重要。

Correct views and practices are fundamental in determining the accuracy of cognition and cognitive conclusions, underscoring the importance of study, contemplation, and meditative practice.

也就是说，禅定到很深的程度，加上观点、见解跟禅定结合到很深的程度，它们是否正确很关键？所以，这时候，你的见解是否正确、实践是否正确很重要。这就是为何闻思修重要、导师重要的原因，不然你会自以为是。

In essence, when meditation reaches a profound depth and views and insights are deeply integrated with it, their correctness becomes critical. At this juncture, ensuring the accuracy of your views and practices is paramount. This illustrates why study, contemplation, and meditative practice, as well as guidance from a teacher, are vital to avoid self-righteousness.

你说：“我不会自以为！”那就是自以为是，几乎是百分之百的自以为是，没有谁能跑得掉的。反正一般都是吃够生活的毒打、禅修的毒打、修行的毒打，才开始慢慢清醒、成熟。但是，最后一定会透脱的。

Claiming, “I won’t be self-righteous!” is ironically a form of self-righteousness, from which no one is exempt. Typically, it is through the trials of life, meditation, and practice that one gradually awakens and matures. Ultimately, however, breakthrough is inevitable.

一个人只要狠了心、铁了心修下去，说老实话，诸佛菩萨，还有连鬼都会帮你。一个人狠了心，“为利众生愿成佛，老子拼了！”，内心里面要真的这么想，而不是说出来哄人。旁边的人可能被你哄，但鬼是哄不了的，那时候鬼都会嫌弃你。真会这样的，我们所有虚假的东西只能哄到周围人，是哄不了鬼神的，因为好多鬼都有他心通。鬼都嫌弃的人，怎么不倒霉嘛？当然，福报大可以横行一段时间，一旦福报耗尽，算总账就来了。常话说天要收他之前，一定会先给他一些好处——“天欲灭之，必先予之”。这是第五种认知。

With firm resolve and dedication to practice, truthfully, all Buddhas, Bodhisattvas, and even ghosts will offer their support. A determined person, aspiring to become a Buddha for the benefit of all sentient beings, must harbor this intention sincerely, not merely as lip service. While you may fool those around you, ghosts, who often possess mind-reading abilities, cannot be deceived. A person scorned by ghosts is bound to face misfortune. Indeed, one may enjoy a period of impunity through substantial merit, but once depleted, a reckoning awaits. As the adage goes, “Heaven will destroy those it first makes mad.” This is the fifth type of cognition.

6、究竟认知：认知中有能认知和所认知，能所二者的同与不同，造成认知的差别

6. Ultimate Cognition: In cognition, there are the cognizer and the cognized; the sameness or difference between the two creates diversity in cognition.

认知里面肯定有“能认知”和“所认知”。眼睛是能认，外境是所认。心是什么，我们不知道，但心想什么，我们是知道的。你知道想什么，那个“知”是能认知；想什么是所认知。那么，能所的同与不同就造成了认知差别。我们前面讲的所有的认知，能认知和所认知都是不一样的。

Cognition involves the “cognizer” and the “cognized.” The eyes are the cognizer, and the external objects are the cognized. We do not know what the mind is yet, but we do know what the mind thinks. The “knowing” of thoughts is the cognizer, and the thoughts themselves are the cognized. Thus, the sameness or difference between the cognizer and the cognized creates the diversity in cognition. All previously discussed forms of cognition exhibit differences between the cognizer and the cognized.

不管用六根也好，用扩大六根的科学工具也好，用禅定也好，禅定用的心，还有二禅和三禅的认知不一样。在禅定中间加上了观点，可能观周围都是空、周围都是水、周围都是风，都是不一样的。或者是密宗一些观修的方法，观周围都是刹土，弄个唐卡硬说它是金刚萨埵，还把自己观成了金刚萨埵。能观和所观都是不一样的。

Whether employing the six senses, scientific tools that expand and extend these senses, or even samadhi, the mind engaged in samādhi, and the second and third dhyanas, yields distinct forms of cognition. Introducing views into samadhi, one might perceive everything as empty, as water, or as wind—each perception is unique. Similarly, in Vajrayana visualization practices, perceiving everything as a Buddhafield, placing a Thangka of Vajrasattva and regarding it as Vajrasattva itself, or visualizing oneself as Vajrasattva, illustrates that the visualizer and the visualized are distinct.

如果能观和所观永远不一样，到底什么是个头呢？永远走不到头。远还有更远，高还有更高，深还有更深，细还有更细。在思维上、心上造成了一个最厉害的差别，而且已经走到了数学上——微积分。微分永远走不到零，就是这个原因，因为那是分别，分别永无尽头。分别的永无尽头，就是能观和所观永远不同，一直这么分，这个不同、那个不同……永远都不同。

If the visualizer and the visualized are always different, what then is the conclusion? There is none. There is always something further, higher, deeper, and more intricate. This distinction is the most significant in thought and mind, extending even to mathematics—calculus. Differentiation in calculus never reaches zero, which is precisely the point. As differentiation continues, there is no end. The process of differentiation, which represents the difference between the visualizer and the visualized, is eternal.

表现在所境上、逻辑上的一个细节，就是阿基米斯追不上乌龟。乌龟在前面跑，阿基米斯是希腊跑得最快的人，他在后面追。现实情况下，阿基米斯几下就把乌龟追上了。或者兔子追不上乌龟（我们不要拿阿基米斯举例了，弄些外国人来崇洋媚外），事实上，兔子一下就能追上乌龟。但用数学去算就追不上，二分之一，再二分之一，永远都追不完。这是思维跟现实造成了冲突。

The paradox of Achilles and the tortoise vividly captures the divergence between theoretical thought and practical reality. The tortoise runs ahead, and Achilles, the fastest runner in Greece, chases after it. In reality, Achilles would quickly catch up to the tortoise. However, in mathematical terms, he never can. There is always a fractional distance remaining, an endless pursuit. This scenario underscores the intriguing discrepancies that can arise between abstract reasoning and practical reality .

 

比如0到1，0.99999……，达到1就是百分之百，但小数点后面的9永远都写不完。只要分别，可以永远9下去，这就是人类分别的力量。如果能所合一的时候，这些都消失了。所以，只要分开能所，就永无尽头。

Consider the progression from 0 to 1, where 0.99999… approaches 1, representing 100%, yet the nines after the decimal point are infinite. As long as differentiation exists, the sequence of nines is unending, demonstrating the power of human distinction. When the cognizer and the cognized unite, these distinctions vanish. Thus, as long as the cognizer and the cognized remain separate, there is no cessation.

你说0.999大，我在后面再加个9，又比你大了，那是永远没有完的。你要它完，就只能停下来，停下来又不能停到阿赖耶识里面——那不叫停，那是假停。真停，就只有一种情况：能所合一，这是认知的极点——能认和所认都一样。还有什么好说的？所以解脱叫做“能所合一”，也叫大解脱。

You might assert that 0.999 is large, but adding another 9 increases its magnitude, a process without conclusion. To halt this, one must simply stop. Yet, stopping does not reach the Alaya-vijnana; such a halt is illusory. True cessation occurs only when the cognizer and the cognized merge—this is the zenith of cognition, where the cognizer and the cognized are identical. What more is there to say? Hence, liberation is termed ‘the union of cognizer and cognized,’ also known as great liberation.

但在所有不同的认知形式和认知内容中，最高级的认知的能所一致的究竟认知。目前的科学几乎不承认这一点。

Among all the diverse forms and contents of cognition, the pinnacle is the ultimate cognition in unity. Currently, science almost does not acknowledge it.

科学就是用望远镜去看，越来越远；再不行，就坐飞船到上面去看，永远都搞不完，没有尽头。科学永远在路途上，对个体生命来说没有什么真正意义上的帮助，因为你最多活一百多年，等飞船飞到人马座的时候，你的孙子都死了。

Science extends its gaze, telescope in hand, reaching for the stars; and when the view from Earth is not enough,  it sends spaceships to explore the cosmos—an endless pursuit. This relentless pursuit of discovery, while noble, often bears little relevance to the transient nature of our individual lives. We are but temporary residents of this universe, living a mere century or so, and by the time a spaceship reaches the constellation of Sagittarius, many generations, including our grandchildren, will have turned to dust.

分别永远没有尽头。怎样可以让分别停下来？只有能所绝对一致才可以，这才是人类认知的极点。但西方科学是不承认的，连西方哲学都不承认。只有在东方，这一观点才被认同，而唯一能实现这个最高级和最究竟的认知的只有东方的佛教。

Discrimination is an endless cycle. How then can it be halted? It ceases only when the cognizer and the cognized are in absolute unity, marking the pinnacle of human cognition. Yet, this concept finds little acceptance in Western science or philosophy. It is in Eastern thought alone where this perspective is embraced, with Buddhism being the sole spiritual tradition capable of actualizing this supreme and ultimate form of cognition.

人类的宗教中，认同能所二者一致为最高见解的宗教有一些，如佛教、道教和印度教。而现代科学的认知，尚未触及这个问题，但所有的宗教认知中，唯一能够真正做到认知和认知对境合一的，只有佛教，原因便是佛教独有的“般若空性”见，这种认知称为“究竟认知”，达成认知的极限。

Among religions, several traditions, including Buddhism, Taoism, and Hinduism, hold the unity of the cognizer and the cognized as the ultimate view. Modern scientific cognition has not yet touched on this issue, but among all religious cognitions, only Buddhism can truly achieve the unity of cognition and its object. This is attributed to Buddhism’s distinctive view of "Prajna" and "Shunyata," or "wisdom" and "emptiness." Such a state of cognition is termed "ultimate cognition," representing the apex of cognitive realization.

其实东方还有其他宗教也有讲空性的，比如道教和印度教，问题在于他们讲的正确与否。印度教也修空性的，它讲的那个空很精彩，不停地想，想什么都是空的，然后就安住在一个空里面，所以，他们对外界变得非常冷漠，有点像阿罗汉，但本质上跟阿罗汉修的空不一样。为什么呢？阿罗汉直接提出“人是无我的”观点，认知是无我的，没有一个人来认知的，五蕴的集合是不对的。

Indeed, other Eastern religions such as Taoism and Hinduism also explore the concept of emptiness, yet the accuracy of their interpretations is debatable. Hinduism, for instance, embraces a practice of emptiness, contemplating the notion that all is void and residing in this realization, which leads to a detachment from the external world. This detachment bears a resemblance to the state of an Arhat, yet it fundamentally diverges from the Buddhist practice of emptiness. Why is this? Arhats advocate the principle of ‘anatta’ or ‘non-self,’ asserting that cognition is devoid of self, and that neither self nor the five aggregates are present in true cognition.

印度教连这个都不想，直接什么都是空，会堕入空里面。这个空里面又没有破坏人我，不能算是解脱，但会形成很冷漠的一些状态，而且行为非常的古怪。比如印度教的一些圣人，手一直举在空中不放下来，通过这个行为，来表达他对所有现象的摒弃

Hinduism does not engage with the concept of ‘non-self’ as Buddhism does. Instead, it posits that all is empty, a view that can lead to a state of nothingness. This perspective does not dismantle the ego, and therefore, it falls short of what Buddhism considers true liberation. Practitioners of this belief often exhibit profound indifference to their surroundings, and their behaviors can appear quite peculiar. For instance, some Hindu ascetics are known to hold their hands aloft indefinitely, a gesture symbolizing their complete renunciation of worldly phenomena.

所以他们通过很多的苦行，想取得这种空的觉受，而这种做法，实际上是心强行利用一种观点形成了一种状态，它会表现在身体上的。这是印度教的空，虽然进入了误区，但他们至少还承认这个空。这个“空”到底是什么？怎么样才能达到真正的能所合一？这是一个非常大的认知学问，这个学问只有佛教的般若才能实现，这也是我们为什么说“天上天下无如佛”的根本原因。

Hindu ascetics engage in numerous austere practices in pursuit of a sense of emptiness. This process involves the mind actively adopting a particular viewpoint to induce a mental state, which subsequently becomes expressed physically. This approach to emptiness, while recognized within Hinduism, is considered flawed from a Buddhist perspective. The question then arises: What is “emptiness” in its truest form? How does one achieve the profound union of the cognizer and the cognized? This deep cognitive inquiry can only be addressed through the wisdom of Buddhism, known as “Prajna.” It is this understanding that underpins the assertion that “there is nothing comparable to the Buddha in heaven and earth.”

现代的科学认知尚未触及到这个问题，仍然在探索物质世界，拼命把物质往细里面分，外境往深广扩展，逻辑搞得再复杂一点，人脑不够用就搞AI，永远没有尽头。

Modern scientific cognition has yet to grapple with this concept, remaining engrossed in dissecting the material world into ever-smaller components, broadening and deepening the scope of the study of the external environment, and complexifying logic. When human intellect reaches its limits, it turns to artificial intelligence, perpetuating an endless cycle of exploration.

所有的宗教认知中，唯一能够真正做到“认知”和“认知对境”合一的只有佛教。原因是什么呢？原因即佛教独有的“般若空性”见。这种认知称为“究竟认知”，达成了认知的极限。哪天发现我们的能认知和所认知完全合一，其实就是去了解和明了我们的认知本身是什么。它是空性，它是光明，当明空合一的时候，认知就达到极限了。

Among all religious forms of cognition, it is only Buddhism that can truly achieve the unity of “cognition” and “the object of cognition.” Why is this the case? The answer lies in Buddhism’s distinctive perspectives on “Prajna” and “Shunyata.” This level of understanding is referred to as “ultimate cognition,” which represents the zenith of cognitive achievement. The day we realize that our capacity to perceive and that which is perceived are in absolute unity, we will fully comprehend the essence of our own cognition. It is both emptiness and luminosity, and it is at the convergence of these two that cognition attains its ultimate state.

认知的量还不一定达到了圆满，但认知的质地已经达到了极限，因为这就是认知本身。然后让认知的量不停地扩大，就会成为遍知。认知的本质被你掌握，就是如所有智；如所有智达到极致的时候，就是尽所有智，你什么都知道了，成为遍知。

While the strength of cognition may not be perfect, its quality has attained its highest point, for this is the essence of cognition. By perpetually broadening our cognitive horizons, we approach omniscience. Grasping the essense of cognition unveils pristine understanding that sees all things in their true state. Such wisdom, at its summit, is the pristine awareness that discerns all. To know everything is to be omniscient.

人类的认知可以归纳为六种，这是一种简单的归纳，如果细分下去还会有很多，但没必要弄得那么多，只要大概就行了。这样讲的话，今天会讲不完，怎么办呢？我们明天是继续讲《认知与表达》，还是马上开始讲《维摩诘经》？其实《维摩诘经》也是这些东西。

Human cognition can be summarized into the six types; this is a simple summary, and if subdivided, there will be many more, but there is no need to make so many, just a rough idea is fine. If we talk like this, we won’t finish today, what should we do? Shall we continue to talk about “Cognition and Expression” tomorrow, or shall we start talking about the “Vimalakirti Sutra” right away? Actually, the “Vimalakirti Sutra” is also about these things.

唯物认知和佛教心识认知的比较

Comparison of Materialistic Cognition and Buddhist Mental Cognition

前面讲了六种认知，接下来讲唯物认知和心识认知两大类认知的比较。

We’ve explored six types of cognition, and now let’s delve into the comparison between two primary categories: materialistic cognition and mental cognition.

什么叫做唯物认知？唯物认知就是我们认为的大脑认知。现在的科学告诉我们，我们是靠大脑去认知世界的。大脑和神经科学，把神经那部分拿掉，就剩下大脑。比如“缸中之脑”，就认为认知是大脑。大家知道“缸中之脑”吗？现在的小视频那么多，大家有空刷一刷这方面的东西，不要老是去刷穿什么衣服混搭，混搭什么呀？

Materialistic cognition refers to our traditional understanding of brain-based cognition. Contemporary science posits that our cognition of the world is mediated by the brain because if we remove the neural part from the brain, we are left with just the brain. The concept of the “brain in a vat” is predicated on the notion that cognition is an attribute of the brain. This thought experiment has been widely discussed in various media, including numerous short videos. It’s worth investing time to understand these ideas, which offer more substance than the latest fashion trends.

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缸中之脑”这个著名的思想实验是由哲学家希拉里·普特南在《理性、真理和历史》一书中提出。这个实验大概是这样的：由于缸中的大脑发出和接收的脉冲与头骨中的大脑完全相同，将从身体里取出来的人脑悬浮在一桶维持生命的液体中，将其神经元通过电线连接到一个超级计算机，该计算机将提供与大脑通常接收的电脉冲相同的电脉冲。计算机将模拟现实（包括对大脑自身输出的适当反应），而“无实体”的大脑将继续拥有完全正常的意识体验，就像有实体大脑的人一样，而这些体验并不与现实世界中的对象或事件相关。也就是说，缸中之脑的接收到信号，其实就是我们五根接受到的信号。这些信号全是电磁信号，其实都是电磁波在后脑成像。只要给大脑提供相应的信号，大脑就会认为看到这些状况。我们现在看的就是大脑产生的成像。比如，你现在看到我这个胖子的样子、听到我的声音，全都是在你大脑成像，有一部分是后丘脑成像。这是科学已经证实的，没人会反对，现在医学也证明了这些。电影《黑客帝国》等一些科幻文艺作品据说是受了这项实验的启发。

The renowned thought experiment “brain in a vat” was introduced by philosopher Hilary Putnam in his book “Reason, Truth, and History.” The premise of the experiment is as follows: since the impulses transmitted to and from the brain in the vat are the same as those in a brain within a skull, a human brain removed from the body can be kept alive in a vat of life-sustaining fluid, with its neurons wired to a supercomputer. This supercomputer supplies electrical impulses identical to those a brain typically receives. The computer would then create a simulated reality, including responses to the brain’s outputs, allowing the “disembodied” brain to continue experiencing consciousness as if it were still within a human body, albeit without any connection to actual objects or events in the real world. Essentially, the brain in the vat receives signals similar to those our five senses perceive—electromagnetic signals that are transformed into images in the posterior part of the brain. Provided with these signals, the brain is convinced it is perceiving real conditions. Our current visual and auditory experiences, such as seeing my appearance and hearing my voice, are actually reconstructions within the brain, with a portion formed in the posterior thalamus. This concept has been validated by scientific research and is widely accepted in medical circles. Popular science fiction works, including the film “The Matrix,” are believed to have drawn inspiration from this thought experiment.

这种认知就叫大脑认知，这种认知的哲学基本观点是什么呢？认知力本身，物质是不具备的，但物质经过组合成了大脑。或者是个什么东西，大脑也好，后丘脑也好，不管哪块也好，反正是物质的一种组合，经过运动就具备了认知力。这就是我们现在对于认知精神的一种解释，哲学化的解释是什么呢？世界是物质的，物质是运动的，精神是物质运动的结果。表现为什么？脑花。所以，你们在吃脑花的时候，吃的是人类物质运动的结果（众笑）！

The fundamental philosophical perspective on brain cognition states that the core of cognition is not inherent in matter itself; rather, it emerges from the brain or the posterior thalamus. These are composed of matter which, through its dynamic interactions, gives rise to cognitive abilities. This is our contemporary understanding of cognition. Philosophically, this can be expressed as follows: The world consists of matter, which is in constant motion, and consciousness is the outcome of this material movement. Next time you are about to enjoy some pig brain, just remember, what you are about to eat is not just a pig brain; You savor the essence of matter’s movement made tangible.

我搞错了，说到后面的内容：两种认知的比较。现在拉回来，题目是：唯物认知和佛教心识认知的比较。

首先要把这两大类认知的概念说一下。

两种认知的概念：

The Concepts of Two Types of Cognition:

唯物认知：唯物主义认为物质本身没有认知能力，而基本物质通过运动和组合就具备了认知能力，也就是说，认知这种能力没有自己的本体（如心识自体），只是一系列物质的组合与运动。就目前的人类来说，这种认知的核心是大脑，五官只是其工具。因此，大脑是能认知，外境是所认知。

Materialistic Cognition: Materialism suggests that matter, in and of itself, lacks cognitive properties. Yet, when basic matter engages in movement and combination, it gains the capacity for cognition. This implies that cognition isn’t an inherent quality (like the innate nature of consciousness) but rather a complex interplay of material interactions and dynamics. Currently, for humans, cognition is centered in the brain, with the five senses acting merely as instruments. Hence, the brain is the cognizer, while the external world becomes the cognized.

在唯物主义这里，认知没有自己的本体，如果有了自己的本体，那就是心识，就成了心是本体。而唯物主义认为认知力是运动的一个结果，认知并没有自己的本体，所以死了以后就不认了，“人死如灯灭”就是这么来的。

In the materialist view, cognition lacks its own inherent nature.  If it did, that would be consciousness, making the mind the essence. Materialism considers cognitive ability to be a byproduct of movement of matter; without an essence of its own, cognition ceases with death—hence the Chinese proverb “death is like the extinguishing of a lamp.

这种认知只是一系列物质的组合与运动。就目前的人类来讲，这种认知具体为大脑认知，当然，还会加上一些神经等等。五官只是各种神经、晶体组合而成的工具。因此，大脑是能认知，外境是所认知。大脑是认知主体，神经是帮忙的。我们所看到的外境，包括山、水、人、物等等，这些都叫做所认知。

This form of cognition is nothing more than material combinations and movements. For humans today, this is specifically identified as brain cognition, which naturally includes the nervous system among other elements. The five senses are simply tools, composed of nerves and crystalline structures. Therefore, the brain is the cognizer, and the external environment is what is cognized. The brain serves as the subject of cognition, with nerves providing assistance. Everything we perceive in the external world, including mountains, water, people, and objects, is considered the cognized.

大家可以想一想现在的唯物认知是不是这样的？这种认知不是非常科学的，其依据仅仅是我们极其有限的理解范畴， 一旦超出这个范畴，比如医学语言之于常人会如何？那会整死人，不行的，我们不能这样。

Should we ponder if the current materialistic cognition aligns with this description? This approach to cognition may not be entirely scientific; it relies solely on our severely limited understanding. Pushing beyond these boundaries, such as applying medical terminology to the average person, could prove to be too much—it’s not practical, and we cannot do it like this.

下面一种认知叫“心识认知”。这种认知不是大脑，大脑只是工具而已。我们来看下面的阐释？

The following type of cognition is called “mental cognition.” This cognition is not the brain; the brain is merely a tool. Let’s look at the explanation below.

心识认知：这里的心识认知指的是佛教唯识学。它不是哲学的唯心主义，因为哲学中的唯心主义所说的“心”和唯识说的心，内涵不一样。但在不必深究的情况下，可以将唯识相似地与唯心进行类比。依照唯识学，认知只是心识的自证，意为认知和外境本是一体，能认知为“见分”，所认知为“相分”，故而心能够认知外境。而认知的本体，因为心识自体本身具备认知能力，可以自证，故名“自证分”。有分别为识，无分别为智，所谓“智”，即心识能够认知这种能力，反过来明白了自身，即发现了认知的究竟本体。此学说能够完全诠释人类所有的认知活动，对于不同的认知系统和究竟本体的认知，都能完美解释。

Mental Cognition: This term refers to the Buddhist concept of Mind-Only, distinct from philosophical idealism. While both use the term “mind,” they carry different meanings. Yet, without getting too technical, Mind-Only can be loosely compared to idealism. According to Mind-Only, cognition is simply the self-knowing of mind, meaning cognition and the external environment are inherently one. The faculty that perceives is known as the “perceiving aspect,” while the phenomena perceived are termed the “appearing aspect.” Consequently, the mind is capable of perceiving the external world. The core of cognition is the “self-knowing aspect,” as consciousness inherently has the ability to recognize and affirm itself. Where there is discrimination, consciousness arises; where discrimination cesses, wisdom arises. This wisdom is the mental faculty that comprehends not only the external but also its own nature. This doctrine offers a comprehensive explanation of all human cognitive processes and insightfully deciphers the cognition of various systems and their ultimate nature.

我们经常会说不是唯物就是唯心的，这是西方哲学的分法。这种分法对心的认知很浅，唯心的“心”，要么是内心的一些感受，意识的各种思维，要么是想象外面有个客观唯心主义，比如上帝。这个唯心的概念，跟佛教说的唯识差别很大。它哪里知道什么阿赖耶识。没有进入深定的体受，就不会有这样的哲学思考。

According to Western philosophy, reality is framed as either materialistic or idealistic. This dichotomy offers a rather limited understanding of the mind. The concept of “mind” in idealism diverges significantly from the Mind-Only doctrine of Buddhism. In idealism, the mind is associated with personal feelings, the myriad thoughts of consciousness, or a form of objective idealism epitomized by entities like God. It does not encompass the concept of Alayavijnana. Without the profound experience of deep samadhi, such intricate philosophical contemplation does not emerge.

所以，佛教唯识学不是哲学所谓的唯心主义，因为它说的唯心主义的“心”和唯识说的心，内涵不一样。在不必深究的情况下，可以将唯识相似地类比于唯心，但要明确它们的概念是不一样的。

Thus, the Mind-Only doctrine in Buddhism should not be conflated with the idealism of Western philosophy, as the term “mind” carries distinct meanings in each. While superficially, Mind-Only may seem analogous to idealism, it’s important to recognize that their underlying principles are indeed different.

依照唯识学，认知只是心识的自证。为什么心识会有认知呢？因为心识有一种自证的能力。什么叫做心识的自证呢？眼睛看东西叫“见分”，看到的东西叫“相分”，这种能看的能力叫“自证分”。

In the Mind-Only doctrine, cognition is consciousness’s capacity for self-awareness. This self-awareness is precisely what enables consciousness to perceive the world. But what does it mean for consciousness to possess this self-knowing ability? Consider this example: Seeing with our eyes is the perceiving aspect, the image we see is the appearance aspect, and the underlying capability that allows us to see is the self-knowing aspect. It’s this self-knowing aspect that illuminates both the process of perception and the content of what is perceived.

我们先不去说这些词汇。眼睛能看是心利用眼根、晶体、视线看到东西的这么一种作用。外境、光都属于心的一种运动，一种因缘组合，全部没有实质，全部的本体都属于心，所以叫“一切境相由心现”。

Let’s not discuss these terms for now. The ability to see with the eyes is the function of the mind using the eye organ, the lens, and the line of sight to perceive things. The external environment and light are both movements of the mind, a formation of causes and conditions, all without substance, and the essence of everything belongs to the mind, hence the phrase “all phenomena arise from the mind.

这会导致一个结果：认知和外境是一体的。认知和外境都是一个东西。这个东西不是物质，而是心。这个从概念上，我们很容易理解，但在实际的修行上是很难明白的。我们经常会说“一切境相由心现”，但很多时候这个连见解语都不是，纯粹是背诵。你真的觉得一切境相都是心吗？如果你真的觉得一切境相都是心的话，你的行为都会变，但你根本都不变，说明只是背诵书上的一句话，没有对它进行真正的理解，更谈不上对这句话进行观修。

This leads to a conclusion: cognition and the external environment are one and the same. This thing is not matter, but mind. Conceptually, this is easy to understand theoretically, but it is difficult to  internalize and apply in practice. The phrase “all phenomena arise from the mind” is often quoted, yet frequently, it is not the product of genuine understanding but rather a mere recitation. Consider this: do you genuinely believe that all phenomena are manifestations of the mind? If you do, such a belief would inevitably transform your actions. Conversely, unchanged behavior suggests that you are merely echoing words from a text, lacking in-depth understanding or reflective meditation.

 

虽然很多时候说认知（心）和外境本来是一体，话是这么说，但心要真正明白认同“一切境相由心现”这句话，要真的做到，得经过长期的磨砺，比如单空都要修很久才行。一旦做到，这时候，能认知称之为“见分，所认知（外境）称为“相分”（成相了）。

It is easier to assert that cognition (the mind) and the external environment are fundamentally one than to truly understand and embrace that “all phenomena arise from the mind.”To actually achieve this requires extensive cultivation, such as prolonged practice of mere emptiness. Upon realization, the faculty of cognition is termed the “perceiving aspect,” while the cognized (the external environment) is referred to as the “appearing aspect” (Appearance).

我们经常提到的“凡所有相皆是虚妄”这句话，意思是我们见到的东西并不是真的东西，叫虚妄。实际上，我们很难在心里认同这个观念。如果真的认为见到的东西不是真的东西，贪会没有的，嗔也会没有的。当你认为外面的东西不是东西，痴就没有了，蠢就没有了。我们概念可以做到，但心不会这么认为。

The oft-repeated phrase “all phenomena are mere illusions” suggests that the things we perceive are not truly existent; they are illusory. Embracing this concept is challenging in practice. If we were to fully accept that our perceptions are not real, then feelings like greed and anger would vanish. Recognizing that external entities are unreal would dissolve ignorance and stupidity. While we may understand this intellectually, it does not resonate at a deeper, heartfelt level.

比如说我们面前的这个八八青（1988的生普洱），三十万一饼。你说它真的还是假的？你认为它是虚幻的吗？虚幻的结果是什么？不要吗？不是的，钱也是虚幻的。关键不是要或不要，而是怎么要？你拿什么去要？普通人拿它来轮回，阿罗汉是不要，菩萨则拿来让众生解脱。所以，取舍的标准因人而异，不是一个死的东西，且各自的取舍态度是不一样的。比如，普通人也会说茶“不是真实的”，但他们不会真的那样认为，只是概念性地那么认为。他们拿它去卖钱，卖了钱干什么？好多钱、好多女，图自己好玩，这是普通人的态度。阿罗汉和菩萨都真的认为它“不是真实的”，他们对此有这个共同的认知。不过，在对待它的态度方面，阿罗汉是不受诱惑，直接进入禅定离开它。菩萨则拿去卖钱，卖了干什么？再买更多的茶来卖更多的钱。最后拿来干什么？让众生去放生，或者让他们意识到茶叶是假的。

Take, for example, this 1988 raw Pu Erh tea in front of us, priced at 300,000 per cake. Do you think it’s real or not? Do you believe it is just an illusion? What will happen if it is? Should we not covet it then? It’s not about whether to covet it or not; it’s about the intention behind the desire. What purpose does it serve for you? Common people use it for samsara, Arhats do not have any craving for it, while Bodhisattvas use it to help sentient beings attain liberation. Therefore, the criteria for acceptance or rejection are not static, varying from person to person. Likewise, one’s own stance on these choices also vary greatly. For instance, common people might say the tea is “not real,” but they don’t truly believe that; they only think so conceptually. They sell it for money, and what do they do with the money? They seek pleasure for themselves with lots of money and women—that’s their attitude. Both Arhats and Bodhisattvas truly believe it is “not real,” and they share this common understanding. However, their attitudes towards it differ: Arhats remain unswayed and find solace in samadhi, distancing themselves from it, whereas Bodhisattvas sell it for money. What do they do with the money earned? They buy more tea to make more money. And in the end, ultimately, what do they do with it? They use it to encourage sentient beings to engage in life releasing activities or to foster the awareness of the tea’s illusory nature.

因为是一体的呈现，所以肯定能够认知外境，但是，外境这时候就不能称为外境了，因为我们的心识本身能够呈现出一个相分和一个见分。我们就会觉得我们见到了外境，但那个实际上只是“识”自己在演变而已，这种就叫做自证，叫做“自证分”。

Since it is a unified manifestation, we can certainly perceive the external environment, but at that moment, it can no longer be called the external environment because our consciousness itself can manifest both an aspect of appearance and one of perception. We feel as though we have seen the external world, but in reality, it is just the “consciousness” itself evolving. This is known as self-awareness, or the “self-knowing aspect.

这样不同、那样不同，叫分别，这就叫做“识”，识就是分别的意思。然后，产生识的这种究竟能力，就叫做“智”——无分别。所以“有分别为识，无分别为智”。这个“智”，即心识能够认知这种能力，反过来明白了自身，即发现了认知的究竟本体。这个“智”是什么呢？心识不再朝外分别，反过来发现自己能够分别的究竟能力是什么。慢慢就会明白：原来空性就是光明、就是如来藏、就是法性。不管用什么词，反正就是这个，就是发现了这种究竟本体。

Differentiating this from that is called discrimination, which is referred to as “consciousness.” Then, the ultimate ability that gives rise to consciousness is called “wisdom”—non-discrimination. Therefore, “with discrimination is consciousness, without discrimination is wisdom.” When this “wisdom,” the underlying ability of consciousness to perceive, turns inward to understand itself, it discovers the ultimate nature of cognition. What, then, is this “wisdom”? In other words, it is when consciousness no longer discriminates outwardly but instead turns inward to discover what its ultimate ability to discriminate is. Gradually, one will understand: emptiness is indeed luminosity, the Tathagatagarbha, the Dharmata. Regardless of the term used, it all refers to this ultimate nature that has been discovered.

朝外是分别，朝内是自明、解脱，这种学说是随教唯识，并不是随理唯识。朝外是分别——八识，八个识分别。阿赖耶识的时候，都说不上朝内、朝外了，但我们还会认为它是朝外。究竟的朝内，甚至都没有什么内外的，明白了本体就是智慧，这叫做如来藏。

The direction of discrimination works outwardly, while self-knowing and liberation are directed inward. This doctrine is known as “Mind-Only following scripture,” not “Mind-Only following reasoning.” Outward discrimination is the function of the eightfold consciousness. When it comes to the eighth consciousness, Alayavijnana, one cannot say whether it works inward or outward, but we still tend to think of it as outward. The ultimate inward direction, which transcends the concept of inside and outside, is the understanding that essence itself is wisdom; this is called the Tathagatagarbha.

承认如来藏的空性的唯识，就叫做“随教唯识”。如果说阿赖耶识不是空性的，还有无分刹那，就叫做“随理唯识”。我们先不管这些学术观念。不管怎么样，请记住“朝外为识，朝内为智”。

The version of Mind-Only that recognizes the emptiness of Tathagatagarbha is referred to as “Mind-Only following scripture.” Conversely, if one asserts that Alayavijnana lacks emptiness and possesses indivisible moments, it is described as “Mind-Only following reasoning.” Let’s set aside these academic concepts for now. Regardless, please remember “outward is consciousness, inward is wisdom.

随教唯识这个认知系统，能够完美解释所有世间的、世俗的究竟现象。这是弥勒菩萨要弘扬的一个学说，大乘很厉害的一个学说，叫唯识学说。那么，认为认知朝外是心识的这种认知，物质也是心识产生的一个结果，就叫做“心识认知”。前面认为物质运动造成了认知力，就叫做“唯物认知”。这是两种认知，我们开始进行比较。

The Mind-Only following scripture, a powerful Mahayana doctrine, offers a complete explanation of all worldly and conventional phenomena. This is a doctrine that Maitreya Bodhisattva propagates. The belief that cognition directed outward is consciousness, and that matter is also a product of consciousness, is called “mental cognition.” The belief that the movement of matter causes cognitive power is called “material cognition.” These are two types of cognition.

两种认知的比较：

A comparison of two types of cognition:

唯物认知即大脑认知，大脑认知可以自身进行思维，为比量认知，但对外境的现量认知则需要五种感官，而所有的感官都需要相应的物质媒介，如眼睛需要光、耳朵需要声波介质、身体需要神经末梢。

Material cognition, also known as brain cognition, implies that the brain is capable of independent thought. This form of cognition is inferential. However, direct cognition of the external environment necessitates the use of the five sensory organs, each of which requires a specific material medium to function: light is essential for the eyes, sound waves for the ears, and nerve endings are crucial for tactile sensations in the body.

唯物认知，具体一点就变成大脑认知。大脑认知，第一个，大脑本身可以进行思维，它具有这种能力。心识认知则认为是意识的一种能力，但我们认为是大脑思维。这种思维是比量认知，比如计算、数学、物理，想象什么东西，这些都是比量认知。但是，对外境的现量认知就需要五种感官。

To be more specific, material cognition becomes brain cognition. Firstly, the brain itself can think; it has this capability. Mental cognition is considered a capacity of mental consciousness, but we regard it as brain thinking. This thinking is inferential cognition, such as calculation, mathematics, physics, imagining something. But direct cognition of the external environment requires the five sensory organs.

大脑要对外面产生现量认知，我们要看什么东西，最后还是大脑在看，不要认为眼睛在看——你睡着了眼睛怎么不看呢？请大家记住，真正的能看是后丘脑成像，眼睛只是帮忙的工具。光射到外面的那个东西弹回来，弹到视网膜里面，再经过电子传输到后脑里面成像——后脑里面黑黢黢一坨，还成像？都不知道后脑本来是没光的，它是怎么看到光的呢？但是，这是经过科技、医学证明的，谁都不敢反对，否则就用科学来整你。

For the brain to produce direct cognition of external objects, it is ultimately the brain that interprets visual information, not the eyes. Consider why the eyes do not ‘see’ when you are asleep. The actual process of visual perception occurs in the posterior cortex; the eyes serve merely as auxiliary instruments. Light reflects off an external object, strikes the retina, and is then electronically transmitted to the back of the brain to form an image. It might seem puzzling how the back of the brain, devoid of light, can generate an image. Yet, this phenomenon has been substantiated by scientific and medical research, and if you dare to oppose it, science will straighten you out.

所以需要五种感官的认知来帮忙。五种感官认知则称为现量认知。那么，所有感官的运行都需要相应的物质媒介和意识（大脑思维）的协助。同样，思维的开展，也需要依靠大脑的协助，而大脑的运转则需要供血，如果不供血，大脑是没法思考的。现在的格斗里面有断头台，几分钟就倒下进入酣睡，原因就是大脑不供血。打架的时候要打这里（头部），一掌劈过去，“砰”的一下就倒了。大脑短暂失去供血，一下子就倒下去了，那时候大脑是没办法思考的。

The cognition of the five senses is known as direct cognition. The functioning of these senses depends on specific material mediums and the support of mental consciousness, or brain activity. Likewise, the process of thinking hinges on the brain’s operation, which in turn requires a steady blood supply. Without it, the brain is incapable of thought. In modern combat sports, a technique known as the guillotine choke can induce a deep sleep in minutes by cutting off the brain’s blood supply. Targeting the head during a fight, a single well-placed strike can lead to a knockout due to the brain’s temporary loss of blood flow and subsequent inability to function.

还有，跑步跑得太厉害以后，氧气供不上去，气够不到头脑，跑到一定时候，让他算一下3+8等于多少？他肯定回答不准确，连想都不用想。所以，大脑思考也需要物质的帮忙。其他的感官也一样，所有的感官都需要相应的物质媒介。眼睛需要光，耳朵需要声波介质……眼睛当然需要光，没有光你看什么？没法看的。身体需要神经末梢，比如我们产生触识，如果打麻药把神经麻醉了，大脑就没办法去摸了。这是大脑认知需要的一些介质。

After intense running, if the oxygen supply falls short and the brain is deprived of air, challenging someone to add 3 plus 8 may not yield an accurate response. Indeed, the brain’s ability to think is contingent on physical factors. This principle applies to all senses; they all require specific physical mediums to function. For instance, eyes need light to see—without it, vision is not possible. Similarly, the body relies on nerve endings for the sense of touch; if these nerves are numbed by an anesthetic, the brain will not be able to detect touch. These are examples of the physical mediums necessary for brain cognition.

因此，大脑认知其实只是大脑接收到感官传送过来的电子信号后，经过自己的组装形成的认知结论。由于媒介和大脑本身的不确定性与扭曲，因此，认知结论不可能绝对准确。大脑的这种认知模式，让一些哲学家认为人类根本不可能认知真实的物质外境。

Brain cognition essentially involves the brain forming conclusions from electronic signals sent by the senses. However, due to the potential uncertainty and distortion from both the medium and the brain itself, these conclusions may not be entirely accurate. This has led some philosophers to argue that humans might never truly know the true nature of the material world.

为什么？大脑的认知都要靠媒介。我们眼睛看到的这个杯子，它是光弹回来在我们后脑形成的影象，它到底是个什么，真的不知道。所以，我们真的没办法准确地认知一个东西。而我们听到那个声音则更没办法，通过一个声音来判断那个东西，只能知道那个东西是个声音的缘。比如钟在敲，我们能听到声音，至于那个钟，我们根本不知道它是怎么回事。包括闻到各种气味，都能知道一个对境的片面情况。

Why is this the case? Brain cognition depends on intermediaries. For instance, the cup we see is an image formed in the posterior part of our brain by reflected light. What the cup truly is remains unknown to us. We cannot accurately know anything. When we hear a sound, our ability to judge its source is even more constrained; we only recognize it as the origin of the sound. For example, we hear the ringing of a bell, but we don’t truly understand the bell itself. The same limitation applies to our sense of smell; we only get a partial picture of an object.

我们知道瞎子摸象的故事。瞎子摸象是利用触觉，由于没有眼识，所以有时候说这头象有时候像条绳子，有时候像个蒲扇，或者像其他东西，这只是触觉的错误认知。我们看一个东西，可以看到它的形色、容色，闻到它的气味. 比如那头象在面前，我们看到它的样子，闻到它的气味，五个感官都会得出五种结论。但是，五种结论都不能说是象。这就是瞎子摸象的更高一层的解释。

The story of the blind men and the elephant illustrates this point. They use touch to perceive the elephant, but without sight, their conclusions are varied and inaccurate. They sometimes say the elephant is like a rope, sometimes like a fan, or something else, which is just a mistaken tactile cognition. When we observe something, we can discern its shape and color, and smell its scent. With the elephant before us, our five senses might provide five different interpretations, yet none can fully capture the essence of the elephant. This is a deeper interpretation of the blind men’s story.

如果让你睁开眼睛去看象，耳朵听象，其实你也还是不知道象是什么，只能够知道大概的这五个方面的东西。你知道象的内脏是长什么样的吗？你有本事看到那头象里面有好多刹土吗？按照唯物主义的话，，你都不知道组成象的那些分子、原子的状况是什么。借助仪器看象又不一样了。甚至有些中医跑去摸象的脉，象也会有脉的，只是没有人的脉那么复杂。你怎么摸出它的脉呢？其实没有一个所谓的脉真正让你摸到。中医摸脉，其实摸的是振动，然后想象某个地方有某个所谓的脉。比如，根据中医理论，脉分为手少阳、手少阴等等，纷繁复杂，阴阳不定，很难搞清楚。这是头脑对脉的判断。所以，人类的认知都没办法真正带来彻底的确定，但表象是可以的。

Even if we use our eyes and ears to observe an elephant, we still don’t really know what the elephant is; we only perceive certain aspects. Do we know what an elephant’s internal organs look like or the extent of its Buddhafields? Materialism suggests we’re unaware of the molecular and atomic states that constitute the elephant. Observing the elephant with instruments offers a different perspective. Traditional Chinese medicine practitioners may attempt to feel an elephant’s pulse, which is less complex than a human’s. However, what they’re sensing are vibrations, not an actual pulse. Traditional Chinese medicine divides the pulse into various types, like Hand Shaoyang and Hand Shaoyin, which are intricate and uncertain, complicating our understanding. Thus, human cognition cannot guarantee absolute certainty, but it can discern appearances.

表象是什么呢？象就是那个样子，眼睛一看，容色、形色都知道了。做出很多判断是可以的，但要做出非常准确的判断，认知不全面就不行了。如果他是佛陀，他就可以知道这头象什么时候成佛。但人类不行，因为我们五种感官的认知很片面，有时效性。所以，不会非常的宽广和准确，但还是有作用的。

An appearance is the observable color and shape of an object. While we can make numerous judgments, truly accurate ones require a comprehensive understanding. If one were the Buddha, they might know when the elephant would reach enlightenment. However, our sensory cognition is limited and temporary, so it’s not very extensive or precise, though still useful.

有些哲学家认为我们根本没办法认知外境。在西方哲学里面，休谟称之为“不可知论”。还有很多这类的哲学家，比如英国的那一批，说人类的感官是没办法认识世界的，所以加上意识，再加上仪器不停地检测，然后慢慢地去探寻。现在更厉害的检测方式是粒子加速器，或者用化学方式，将物质尽量地解构成分子、原子、夸克，不断的检测，认知也因此深细了一些。另外，我们还可以通过射电望远镜来扩展我们的认知。但这些都无一例外地需要依靠相应的介质、媒体。

Some philosophers, like Hume, who advocated agnosticism, believe we cannot truly know the external world. They argue that our senses are insufficient for understanding the world, so we must use consciousness and instruments to probe deeper. Advanced methods like particle accelerators and chemical analysis break down matter into molecules, atoms, and quarks for closer examination, enhancing our cognition. We also use radio telescopes to broaden our understanding. Yet, all these methods depend on specific mediums.

特别是在认识究竟物质时，由于认知本体（大脑）和认知媒介的质量和能量都大于究竟物质，所以会干扰和破坏究竟物质的本来状态和属性，甚至根本无法真实接触到究竟物质。因此，这种认知方式根本无法现量认知究竟物质。即使借用各种科技工具和数学逻辑，最终得到的也只是一些图像和数据。

When it comes to understanding the fundamental nature of matter, the brain’s cognitive process and the mediums it uses can interfere with and alter the actual state and properties of the matter being studied. This is because the brain and the mediums possess greater mass and energy than the matter itself, preventing true contact with it. As a result, this cognitive approach cannot directly perceive the essence of matter. Even with advanced technology and mathematical logic, we only end up with images and data.

这一大段话是什么意思？我们认知物质，只能从五个方面，再加上一些意识的分析。在一定程度上，我们还是可以认识事物的，不过往深了走，可能会出现问题。比如，我们看到一辆汽车也好，看到一个人也好，大体的样子我们会知道的。它们的气味，这些我们也知道。通过学习，我们甚至还会知道它们的一些构造。

This passage suggests that our understanding of matter is confined to five sensory aspects and some mental analysis. While we can grasp the basics, like the appearance and smell of a car or a person, deeper understanding eludes us. For instance, we cannot foresee a person’s future. Our sensory information is limited and lacks the depth of celestial beings’ knowledge, so we don’t possess telepathic abilities. We can’t know an elephant’s thoughts just by looking at it. Only someone with advanced spiritual practice, like an Arhat, might sense the elephant’s emotions.

但是，再深细、再长远去看，就超出了我们的认知范畴，比如我们没办法知道一个人将来会怎么样。因为我们感官拿的信息不全面，比天人差很远，所以我们不可能像天人那样有他心通。我们看到一头象，不会知道象的想法，你没有这种他心通的能力。如果是一个修行很好的人，比如阿罗汉，他就知道这头象当时在生气。

However, looking deeper and further exceeds our cognitive range. For example, we are not able to predict a person’s future. Because the information we get from our senses is incomplete and far inferior to that of celestial beings. We cannot have the same telepathic abilities as they do. When we see an elephant, we don’t know its thoughts; we don’t have the ability to read minds. If someone is well-practiced, like an Arhat, they would know if the elephant is angry at that moment.

有时候我们只能通过它的表象来知道它的心态，比如，见到狗背上的毛竖起来，就知道它在愤怒，准备要攻击人。见到狗的耳朵垂下来，就知道它很温顺。这是从表象来判断，实际上你不知道它的心怎么样。狗还耿直一点，可以通过外表来表达。人就麻烦了，人家恨你的时候，嘴上说“哎呀，你好可爱”，心里却想“有机会就弄死你”。所以，你是没办法观察全面的，特别是意识这方面。身体、物质方面，你也观察不全面，内在的情况搞不清楚，所以中医要去摸脉。摸的脉也不是很清楚，最后没办法，就用X光机来照，所以进医院一般都把你的身体检查个遍。现在有一个插到身体里面去检测血糖的工具，就是要扩展人类的认知能力，了解人的血糖程度。他们一定要这样来了解你，也就是扩大五根来了解。即使是这样，还是不行。

Often, we rely on outward signs to guess an animal’s mood, such as a dog’s raised fur indicating anger. But appearances can be deceiving, especially with humans who may express kindness while harboring ill will. Our observations, whether of mental states or physical conditions, are incomplete. This is why doctors use tools like X-rays for a more thorough examination. New devices, like blood sugar monitors, aim to enhance our understanding, but even these have limitations.

人的五根是受限的，即使我们尽量地扩展，但再扩展都没办法，特别是认知究竟的物质。其实我们看的都是物质的组合，统称“物质”，至于究竟的物质到底是什么，目前都不是非常清楚。却一直坚持声称说有六十一种基本物质、四种力。尽管他们一直在试图找出究竟的物质，但到目前都找不出来。

Our senses are inherently restricted, and despite efforts to extend their reach, they fall short, particularly in grasping the true nature of matter. We refer to various material combinations as “matter,” but the exact nature of fundamental matter remains unclear.

为什么一定要搞“大统一场”的理论？就是想找到究竟的物质，譬如量子、弦、超弦。不过，到现在还是不确定的。原因是什么？不管是什么，最终的认知肯定是大脑。认知大脑和认知媒介的质量和能量都大于究竟物质，所以会干扰或破坏究竟物质的本来状态和属性，甚至根本无法真实接触到究竟物质。因此，这种认知方式根本无法现量认知究竟物质。

The search for basic elements and forces, such as those proposed in the Grand Unified Theory, continues without definitive answers. The quest for the smallest particles, whether through tools or theoretical models like strings and superstrings, is hindered by the fact that our methods of detection inevitably affect the very matter we seek to understand. Thus, the challenge remains to discern and explore the true essence of matter.

这是什么意思呢？我们去找究竟物质的时候，不管是粒子也好，是超弦也好，或者是场也好，是波也好，一定要通过一些工具去，最后让大脑来进行判断。通过一些工具、一些媒介去，比如我们要认识电子，用眼睛去看肯定不行，电子显微镜都不行，要靠专门的高精尖仪器，最后用粒子去撞它。

What does this imply? In our quest to understand the fundamental components of matter—be it particles, superstrings, fields, or waves—we must employ various instruments because our natural senses are inadequate for such tasks. Ultimately, it is the brain that interprets the data collected by these tools. For instance, to detect electrons, we cannot rely on our naked eyes or even an electron microscope; instead, we use sophisticated, high-precision equipment that can provoke collisions with particles to observe them.

因为究竟物质是最小的，你去认知，大脑质量和能量肯定要大过它。甚至去探测它是最小的，至少质量或者能量起码跟它相等，如果小过它，那它就不成为最终物质了。那么，等量有可能就破坏它的本来属性和状态，这样很难认知、探查它到底是什么。

Since the fundamental particles of matter are exceedingly small, any attempt to detect them involves the brain’s mass and energy, which are significantly larger. To observe the smallest entities, the detecting instrument’s mass or energy must be comparable; otherwise, the particle would not be considered the smallest form of matter. However, using an instrument with equivalent mass or energy could potentially alter the particle’s inherent properties and state, complicating our ability to accurately identify and study its true nature.

现代物理学中，光的波粒二象性、电磁波双缝实验、量子力学中薛定谔的猫等，其实都是因为这个原因。

In modern physics, phenomena such as the wave-particle duality of light, the double-slit experiment with electromagnetic waves, and Schrödinger’s cat in quantum mechanics, are all due to this reason.

电磁波双缝实验的吊诡之处在于认知和认知目标形成了距离、形成了二元，没有办法监测。当我们不去看的时候，它是波，一看，波坍缩就成了粒子。原因什么？你看的时候，能量加上去了。不看的时候就是波，波就是不确定的状态。一看，就成了粒子。为什么？因为看本身就是粒子，否则你拿什么去看啊？一定是眼睛借助光去看嘛。

The double-slit experiment’s paradox arises because the act of cognition creates a separation between the observer and the observed, rendering direct monitoring impossible. When unobserved, phenomena behave as waves, but observation collapses the wave into a particle. This occurs because observation adds energy; without it, the wave remains in an undefined state. Observation necessitates particles—after all, we use light to see.

监测本身会影响监测目标的属性和状态，这样的话，就永远没办法监测到目标。所以，即使我们那么努力、那么刻苦，我们永远没办法找到究竟物质是什么。而且，你也没办法用五根去找，五根都要借助介质。最后发现，比如紫外光，你真的看得到紫外光吗？你只能看到表征，最后看到都是一些图像、数据。你真的用眼睛看到量子吗？如果看到，那就牛了，但做不到，没办法。

The process of observation itself alters the properties and state of the observed object, which means we can never truly observe the target in its natural state. No matter how hard we try, we cannot determine the true nature of ultimate matter. Our five senses are insufficient as they depend on mediums. For instance, ultraviolet light is invisible to us; we only perceive its effects indirectly through images and data. Similarly, we cannot see quanta with our eyes; such a feat would be remarkable but is beyond our capabilities.

原因是什么？我们是用大脑和借助仪器去认知的。在认知的时候，本来是我们的心在认知，但是，在强行用大脑加上仪器去认知，这样永远也找不到究竟的东西。所以，现代物理学中，光的波粒二象性、电磁波双缝实验、量子力学中薛定谔的猫等，其实就是因为将粗大的大脑和工具作为能观察的本体和观察的手段造成的问题。

Why is this the case? Initially, it is our mind that perceives, but when we rely on the brain and instruments for cognition, we lose the ability to perceive the ultimate nature of things. Consequently, the aforementioned phenomena in physics are the result of using our limited brain and tools for observation.

如果用这样的方式去找究竟本体，永远都找不到。但是，还没找到究竟本体，却说它是唯物，这是不是很矛盾？我们根本就没找到，且用逻辑去分析，也知道我们永远都找不到。既然找不到，又说这个物质就是唯一的本质、是究竟本质，唯物主义就是这样认为的，这其实是矛盾的。这在中观里面叫“汇集相违应成因”。

Searching for the ultimate entity with these methods is futile. Claiming materialism without having found the ultimate entity is contradictory. Logical analysis also suggests we will never find it. To then assert that matter is the sole and ultimate essence, as materialism does, is inherently contradictory. This is known as the “reductio argument expressing a contradiction” in Madhyamaka.

 

应成中观有四大因：汇集相违应成因，根据相同应成因(又称为：是非相同之类推因)，能立等同所立不成之应成因，他称三相应成因。

The four types of arguments in Prasangika: the “reductio argument expressing a contradiction, the similarity of probative reason, the probandum and Inference based on what others accept, and argument from the parallelism of similar reasons.

在无法认知究竟物质的情况下，确定唯物的结论，不科学。论点和论据的矛盾，是“汇集相违应成因”所破。

Asserting that materialism is definitive without the capability to perceive the fundamental nature of matter is not scientific. The contradiction between such a claim and the available evidence is what the principle of “the reductio argument expressing a contradiction” aims to refute.

汇集相违应成因的工作原理是：一是你提出你的观点，我承认你的观点，然后把你的两个观点拿来一对照，发现二者间的矛盾；二是把你的观点引伸出一个结论，找出这个结论与你起初的观点之间的矛盾。

The principle of “the reductio argument expressing a contradiction” operates in two ways: firstly, by accepting your viewpoint, then contrasting your two positions to highlight their inconsistencies; secondly, by extrapolating your viewpoint to a conclusion and revealing the contradiction between this conclusion and your initial stance.

也就是说，如果我们承认认知的本体是大脑，是物质的运动造成的，这种方式我们永远找不到本体。拿到哲学上来讲，找不到本体，其实就是二元对立。你又找不到物质这种本体，又说物质是本体，这个是矛盾的。大家勉强这么思考一下就可以了。

In other words, if we accept that the essence of cognition is the brain, which is caused by the movement of matter, we will never find the essence. Philosophically, failing to find this essence results in a dichotomy. Claiming that matter is the essence while being unable to identify the essence of matter is inherently contradictory. This is a simplified way to consider the issue.

我们换一种思考方式找它的毛病，比如用最好用的离一多因把大脑分空，什么都没有，它怎么会是本体呢？当然，离一多因本身你是找不出毛病来，但如果要故意去挑它的刺，说是否分得完，要拿出证据，那就麻烦了。

Another approach to uncovering its flaws is to apply the principle of “neither one nor many” to deconstruct the brain as void. If it amounts to nothing, how can it be the essence? Admittedly, the principle of “neither one nor many” is robust, but demanding proof for such deconstruction introduces complications.

前面说的是唯物认知（大脑认知）的一种情况，它怎么去认识外境和究竟物质，其实都是有问题的。我们的普通认知之所以会受限，不如天人，就是这个原因；我们的究竟认知，不如佛菩萨，也是这个原因。

The earlier discussion about material cognition (brain cognition) and its perception of the external environment and ultimate matter is fraught with issues. Our ordinary cognition is limited and inferior to that of celestial beings for this reason; our ultimate cognition is not as profound as that of Buddhas and Bodhisattvas for the same reason.

心识认知认为外境只是心识的分别而已，都是幻相，没有绝对真假。所谓心识“非量”，一是思维逻辑错误，二是个体认知内外因缘错误而已。

Mental cognition regards the external environment as merely a product of the mind’s discrimination, all of which are illusory, without absolute reality or falsehood. The so-called “non-valid cognition” of the mind arises from either logical errors in thinking or individual misinterpretations of internal and external conditions.

心识认知认为外境（看到的、听到的等等）只是心识的分别而已。由于它是心识的分别，不是真实的东西，所以它是幻相。因此说“观一切有为法，如梦幻泡影，如露亦如电”，都是幻相。我们为什么要修中观呢？目的是要促成我们的心认定它是幻相。既然是幻相，就没有什么真正的真假问题。

Mental cognition perceives the external environment (what is seen, heard, etc.) as simply discrimination  made by the mind. Since the discrimination  is not an actual entity, it is deemed illusory. This is why we say, “View all conditioned phenomena as like dreams, illusions, bubbles, shadows, dew, and lightning,” all are illusory. The practice of Madhyamaka aims to train our minds to recognize this illusory nature. Since phenomena are illusions, there is no such question of them being real or unreal.

相都是假的。如果站在觉性的立场上看，它就是觉性的游舞，它又是真的，只要不把相当真就完了。相都是假的，但造成它游舞的力量是真的，所以叫“真空妙有”。要是真的空了，那就是妙有，郁郁黄花皆是般若。要是不空，它是物质或者是幻相，它就是假的，所以没有什么绝对的真假。

All appearances are unreal. If viewed from the standpoint of awareness, they are the dance of awareness, and in that sense, they are real, provided we do not mistake appearances for reality. Appearances are unreal, but the force causing them to dance is real, hence the term “true emptiness and wondrous existence.” If truly empty, then it is a wondrous existence, and all things are prajna. If not, it is either material or an illusion, and thus it is unreal, so there is no absolute reality or falsehood.

这个时候，我们会谈到非量的问题，一个识出来，有非量、有现量。非量是认错的，现量是真实的。人类认知的非量，从唯识上去说非量，一方面是我们想东西想错了，推算的结论是错的，这是逻辑思维的错误，是一种非量。另一方面是我们体认内外因缘的时候，发生了一些因缘上的错误，称之为非量。

At this juncture, we must address the concept of non-valid cognition. There is non-valid cognition and valid cognition. Non-valid cognition is erroneous, while valid cognition is accurate. Human cognition’s non-valid cognition, from the Yogacara perspective, is non-valid for two reasons: one is that we have erred in our thinking, leading to incorrect conclusions, which is a logical mistake. The other is that we have erred in our perception of internal and external conditions.

比如红绿色盲，大家看到红色就认为是红色，但在色盲那里看到的却是绿色，其实这是因缘的错误。色弱是很难分辨出来的，因为，有可能他自己不知道自己是色弱，虽然呈现在他心里面是绿色，但指着红色时也有可能会说是红色。

For instance, with red-green color blindness, people see red as red, but a color-blind person sees it as green, which is an error in perception. Color weakness is challenging to detect because the affected person may not realize their condition. They might still identify red as red, even though it appears green to them.

要监测色弱，要拿着色谱对照，别人一眼就看出来了。而色弱不知道自己是色弱，只是拿着检测色弱的色谱，经过很多颜色的组合，发现自己看不清楚，才断定他是色弱。色弱还好，有些完全色盲的人是完全看不出颜色的，对他来说只有黑白二色，像狗一样只有黑白二色。

To diagnose color weakness, one must use a color chart for comparison, which others can easily interpret. A color-weak person only discovers their condition after failing to distinguish many colors on the chart. Color blindness is more severe, with individuals seeing only black and white, similar to dogs.

这种非量实际上是什么？因为内外因缘的错误，比如看到幻影，或者你看到鬼，而他们没看到。实际可能是幻象，没有鬼，不存在，这叫非量。但是，就看到鬼的人来讲，不一定完全是非量，有可能就是现量。

What is this type of non-valid cognition? It results from errors in internal and external conditions, such as seeing hallucinations or ghosts that others do not. These may be illusions; there are no ghosts, they do not exist, hence non-valid cognition. However, for the person seeing ghosts, it may not be non-valid; it could be valid cognition.

举例来让大家理解，电影《美丽心灵》里的数学家约翰·福布斯·纳什，他在幻觉中跟一个大学同学生活了四年，经历过很多生活细节，一起说话，一起喝酒，一起娱乐。而别人完全不知道，别人认为他是一个人在生活，他却认为自己是跟同学在一起生活。我们认为这是非量，他看的是错的，但对他来说是现量来的。根据我们的标准，他是非量，根据他的标准，就不一定是非量。

To illustrate, consider mathematician John Forbes Nash from the film “A Beautiful Mind.” He lived with a hallucinatory classmate for four years, sharing many life experiences. Others thought he was alone, but he believed he was with his classmate. We regard his experiences as non-valid cognition, and what he perceived as false, but for him, they were valid. By our standards, it is non-valid, but by his, it may not be.

这是一种比对，因缘错误或者是规定的原因。当然，我们会认为他肯定是错的，所以要把他治好，就给他吃大量的药。不管怎么样，在他那边看到的可能是一种现量，就是他自己认知到的一种东西。但是，它达不到我们的一些要求。还有一些非量，比如被打了一棒，眼冒金星，你是不能把金星拿去卖钱的。概念知道眼冒金星是一种假象，它就不能是非量，你现量挨了一棒以后的金星，也可以叫现量。所以，现量和非量是认知规定，还有作用规定，由很多规定造成的。

This is a comparison due to errors in conditions or definitions. We believe he is mistaken, so we treat him with medication. Nonetheless, what he perceives may be valid cognition for him. However, it does not conform to our definitions. Other forms of non-valid cognition include seeing stars after a blow to the head; these stars cannot be sold for money because you know it is not real. Knowing conceptually that seeing stars is an illusion means it cannot be non-valid cognition; the stars seen after being hit can also be considered valid cognition. Thus, valid and non-valid cognition are determined by cognitive and functional definitions, influenced by various factors.

比如阿罗汉目犍连，他判断牛的性别是现量看到的，只是牛尾巴挡住了生殖器，让他判断出了错误。在他那里看的是现量，但这种现量跟人规定的母和公这种性别产生了冲突，所以它成了非量。因此，现量见到跟人类的认知规定与作用的规定，是不是一致，才能决定非量和现量。这是一个因明观念。这样说我怕把大家搞糊涂了，反正，心识认知有这些特点，可以有非量，实际上能够准确地表达我们非物质性的认知。看起来有物质，实际上是心识，就这么一个意思。这是我们平常说的心识认知。

For example, Arhat Maudgalyayana’s observation of a cow’s gender was valid cognition, but the cow’s tail hid its genitals, leading to an incorrect judgment. His observation was valid, but it conflicted with human definitions of gender, making it non-valid. Therefore, whether valid cognition aligns with human cognitive and functional definitions determines its validity. This is a principle from Buddhist logic. I hope this explanation is clear, but in essence, mental cognition includes these features and can encompass non-valid cognition, which can express our non-material understanding. It may seem material, but in reality, it is mental cognition—this is what we typically refer to as mental cognition.

在究竟认知上，认为认知自己的本体即为究竟，且为空性，故而在究竟认知上，不需要因缘来帮忙，只要自知自明即可。完美。

In ultimate cognition, it is believed that recognizing one’s own essence is ultimate, and this essence is inherently empty. Therefore, in ultimate cognition, external causes and conditions are unnecessary; self-awareness alone is sufficient. This is perfect.

这是唯识学里面的究竟本质，因为我们本来就认为心识本体就是空性的，只要回过头来认识自己就行了，不需要其他帮忙。我们需要射电望远镜吗？需要粒子加速器吗？需要数学吗？说老实话，真正认知自己心的时候，连观修都不需要，连照都是错的，禅宗里面叫“随照失宗”。

This is the ultimate essence as described in the Mind-Only doctrine: The essence of consciousness is inherently empty. It simply needs to turn inward and recognize itself; no further assistance is required. Do we need radio telescopes? Particle accelerators? Mathematics? In truth, when one truly recognizes one’s own mind, not even meditative practice is necessary, and dwelling on any particular meditative state with awareness is considered erroneous. In Chan Buddhism, this is referred to as “Missing the essence when drifting in things that appear in the meditative state.”

“照见五蕴皆空”，如果要较真，这句话都有问题的，但这句话是对的。“照见五蕴皆空”，完全空了，空到极致的时候，照也没有了，就变成了觉性。所以什么因缘都不需要，那时候自知之明就可以了。这种观点就认为一切是心的显现，我们可以找到究竟本体，也可以找到究竟真理。而前面那种大脑认知是找不到究竟真理的，就想表达这个。

The phrase ‘Seeing the five aggregates as empty’ would have its flaws if scrutinized, but ultimately, it is correct. When the five aggregates are seen as completely empty, taken to the extreme, even the act of ‘seeing’ dissolves, and pure awareness remains. At that point, no causes or conditions are required; self-awareness is all that is needed. This perspective views everything as a manifestation of the mind, allowing us to discover both the ultimate essence and the ultimate truth. In contrast, conventional brain cognition cannot uncover the ultimate truth; this is the key point.

在现实生活中，如果靠五根或者仪器去认识现实物质，永远都没法绝对的正确和错误，只是在不断正确与错误里面徘徊和堆积而已。什么意思呢？比如我们现在的大脑认知，虽然真实的是心识认知，但我们认为是大脑认知，唯物主义见就是这样的。也就是说，五根就是认知的根本，你要说你有神通，唯物主义会认为你是神经病、迷信。

In everyday life, relying solely on the five senses or instruments to understand physical reality means one can never be absolutely right or wrong; it is merely a perpetual oscillation and accumulation between the two. What does this mean? For instance, our current understanding of brain cognition, though in reality it is mental cognition, is perceived through the lens of materialism. In other words, the five senses are deemed the foundation of cognition. If you claim to possess supernatural powers, materialism would label you insane or superstitious.

也就是说，我们现在的认知就是根本了，认知是大脑组合。在现实认知中，会有很多搞不清楚的情况，不知道他在想什么，而阿罗汉就知道，所以你要上当受骗。你也不知道汽车怎么样，所以去搞研究，各种乱七八糟的，现实认知、庸俗认知都很麻烦，所以你要拼命去学习，还是要上当。学了那么多，最后这个行业没有了，那你不是傻瓜吗？

Materialistic cognition is considered fundamental, and cognition is simply the result of the brain’s functions. In daily life, a materialistic approach to cognition often leads to ambiguous situations; for instance, not understanding the thoughts of others can lead to deception. However, an Arhat possesses insight into the thoughts of others.You might not even know how cars function, among many other things. Consequently, you delve into study and research, which may result in a multitude of confusions. Guided by a materialistic perspective, cognition in our ordinary and mundane existence becomes problematic, driving you to study relentlessly, yet you might still end up being misled. After dedicating so much effort, if the industry you aim to join vanishes, wouldn’t that be considered foolish?

现实认知都要出问题，而究竟认知，刚才说了怎么都找不到。这种大脑认知，如果你要认为它是正确的，就注定你的人生是个悲剧。后面还会说很多这种认知的悲剧，这只是悲剧的开始。所以，唯物主义是一个很悲观的认知哲学。

Materialistic cognition is fraught with problems in daily life, and with a materialistic approach, reaching ultimate cognition is unattainable. If you believe this type of brain cognition is accurate, then your life is destined for tragedy. There will be many more cognitive tragedies to come; this is merely the beginning. Hence, materialism is a deeply pessimistic cognitive philosophy.

为什么要说心识认知呢？我们认识现实，其实没什么真假的，它就是幻相，所以真假我们不在意。“一切境相由心现”的意思，就是你不要在意它。即使是非量，非量就非量嘛。我们去认知它的时候，我们不认为它是非量就行了。就算不是非量而是现量，但它还是非量，为什么？因为它是心识的分别。只有分别，不管是非量还是正量，我们都不用去追，所以要放弃。

Why discuss mental cognition? When we recognize reality, there is no true or false; it is all an illusion, so we do not concern ourselves with veracity. The phrase ‘all phenomena arise from the mind’ implies that we should not be preoccupied with it. Even if something is non-valid, let it be non-valid. When we engage in recognition, we need not trouble ourselves with its validity. Even if it is not non-valid but valid, it is still non-valid. Why? Because it is a mental discrimination. Remember, whether discrimination is non-valid or valid, we need not run after it; all we need to do is to let go and allow it to be.

反过头来找究竟本质，既然认知就是究竟本质，我们反过头来自知之明就可以了。所以在现实上和究竟上，这种认知哲学都是一种喜剧的认知哲学。我们可以找到究竟。我们可以慢慢放弃对外界是非的强烈执著。这是两种认知的比较。也就是说，用大脑这种认知方式，即现在所谓的唯物主义这种认知方式是没有前途的，就这个意思。这是一种比较。

Turning back to find the ultimate essence, since cognition itself is the ultimate essence, we can return to self-awareness. Therefore, in both reality and the ultimate, this cognitive philosophy is a joyful one. We can discover the ultimate. We can gradually relinquish our strong attachment to the rights and wrongs of the external world. This is a comparison of two cognitions. In essence, the current so-called materialistic way of cognition, which relies on the brain, has no future; that is the point.

我看你们已经比较得昏头昏脑的，是否认为这种比较有点难受？对一些平常不太听课的人，我知道你们一定很难受。因为用很多的佛教名词，又用了一些什么科学名词，然后不加选择，不加分析、比较，强行地捏到一起，的确有点难受，有时候比打新冠预防针难受，但是没办法，只能这样。

看来明天我们还得比较一下，有意见吗？明天的比较会有意思一些。明天我们一定要把《认知与表达》讲完，否则这个禅七就没法讲《维摩诘经》。明天除了这些比较以外，还要讲三种语：见解语、修行语、境界语。但这些讲起来会比较快，争取明天讲完，再讲到后天就不好意思了。

——网上师兄说：“太不可思议了，欺负我没文化！”

我欺负的就是你没文化，哈哈！

非量，还有人类的根器错误也会导致非量。比如眼睛老花也是非量。你知道自己的眼睛老花，你知道你看到的跟其他人看到的不一样，这个是非量，但对你自己来说，这叫现量的看见了非量。

Non-valid cognition can also result from human sensory errors. For example, presbyopia (age-related farsightedness) is a form of non-valid cognition. You know your vision is impaired, and what you see differs from what others see; this is non-valid cognition. However, for you, it is a direct perception of non-valid cognition.

这些规定很精彩的，要深究下去会很麻烦，我们先不要去搞这些。我只是想把这些归纳起来，分享给大家，让大家有些简单的理解，这样，当后面得出结论时，才会明白我们修行在干什么。分析这么多，就是这个目的。不然的话，你每天念诵仪规、诵经，搞了半天，你都不知道自己玩什么，那真是太浪费你一个暇满人身。再没钱也是暇满人身，长得再不好看也是暇满人身。

I just want to summarize these things and share them with everyone for a basic understanding. This way, when conclusions are drawn later, you will understand what we are practicing. This is the very purpose of such analysis. Otherwise, you might spend your days reciting rituals and scriptures without knowing what you are engaging in, which would be a waste of your precious human life. Even without money or good looks, one still possesses this precious human life.

——网上师兄说：“颠覆了我的认知！”

你有什么认知值得颠覆？我们不说了，明天继续来讲认知，现在开始回向。

——网上师兄问：“如识得本性，还需要甚深禅定吗？”

If one realizes one’s true nature, is deep samadhi still necessary?

你的意思是你没有经过很深的禅定，就已经识得本性了？这句话里面有很多的骨头。认知本性有很多层面，有时候不需要很深的禅定，触碰的时候根本就不需要禅定，有的人一加持就知道了。但是，如果他没有禅定，这种领悟基本上是不稳的。

Do you mean you have recognized your true nature without deep samadhi? There’s a lot to unpack in this statement. Recognizing one’s nature has many aspects, and sometimes deep samadhi is not necessary. At the moment of touch, samadhi is not required at all; some people understand it with just a blessing. However, without samashi, such realization is generally unstable.

还有，禅定深或不深有两个标准，一个是止深不深，即定力的程度怎么样。另一个是观点达不达得到标准，这个观点就是见地的纯洁度。你说他触碰的时候认知的东西是不是呢？有可能是的，但是不稳定，也不能说它完全就是，他不透脱。原因是很多分别执著，或者各种各样的其他力量太多了，没办法清晰地安住在里面。完全清晰的时候，一定会自然有禅定。

There are two standards for whether samadhi is deep or not. One is the depth of concentration, which is the degree of samadhi power. The other is whether the view meets the standard, which refers to the purity of insight. You ask if what he perceives at the moment of touch is “that?” It might be, but it’s unstable; it cannot be said to be completely so, because what he touches is not a thorough penetration. The reason is that there are many attachments and various other forces that are too strong, preventing a clear and stable abidance within. When clarity is complete, there will naturally be samadhi.

大圆满也好，禅宗也好，不是说定中去认识，平常有可能被一棒就打认识了，或者摔个跤，爬起来就明白了。真会这样的，水潦和尚被马祖一脚踢翻就明白了。明白了以后，他没有很深的禅定，但是，如果他在里面去浸泡，自然会形成禅定，他没办法散乱了，因为外界跟你的‘’那个‘’是一样的。

Whether it’s Dzogchen or Chan, it’s not about recognizing it during samadhi. Sometimes, recognition might come from a sudden shock or a fall, and upon rising, realization occurred. This has really happened, like when Monk Shui Lao was awakened after being kicked over by Master Mazu. After awakening, he did not have deep samadhi, but if he immersed himself in it, he would naturally develop it, and he could no longer be scattered because the external world and ‘that’ are the same.

所以他会说“我不修什么，但我也不会散乱”，为什么不会散乱？什么都是觉性，你让他怎么散乱嘛？念头起来都是觉性，但是，这也没办法跟我们修的普通定力比较，普通定是不看了、不听了，什么都没有了，没有念头了，这个叫做定。而他的那种定不是的，什么都在做，但永远都在觉性里面。所以两种不太一样。

So he would say, ‘I don’t practice anything, but I am not scattered.’ Why isn’t he scattered? Everything is awareness; how can he be scattered? Every thought that arises is awareness, but this cannot be compared with the ordinary power of concentration we cultivate. Ordinary concentration means not seeing, not hearing, nothing at all, no thoughts; this is called concentration. But his samadhi is different; he does everything, yet

he is always within awareness. So the two are not quite the same.

如果你长期浸淫在大圆满的定里面，自然会产生普通那种定，要进去就进去，甚至阿罗汉的灭尽定，想进去就进去，想出来就出来，马上进、马上出都可以。所以，识得本性还需不需要甚深禅定呢？很难说需要和不需要，但是，你去保任大圆满的证悟，一定会了解所有的定。

If you immerse yourself in the samadhi of Dzogchen for a long time, you will naturally develop the ordinary kind of concentration. You can enter it whenever you want, even the serenity of cessation of an Arhat; you can enter or exit it at will, in and out instantly. So, is deep samadhi necessary to recognize one’s true nature? It’s hard to say whether it’s necessary or not, but if you maintain the realization of Dzogchen, you will understand all forms of samadhi.

否则佛陀怎么遍知啊？如果佛陀遍知，但就是不知道阿罗汉的定，那有什么用呢？所以他一定知道，但进入的方式就不像我们一本正经地这么进去。他是保持在觉性里面，不修什么，但绝对不会散乱。为什么叫绝对不会散乱呢？因为根本没办法散乱，他连生气都是觉性，让他怎么散乱呢？

Otherwise, how could the Buddha be omniscient? If the Buddha is omniscient but doesn’t know the samadhi of an Arhat, what use is that? So he certainly knows, but his way of entering is not as same as ours. He maintains awareness, doesn’t practice anything, but is absolutely not scattered. Why is he absolutely not scattered? Because it’s fundamentally impossible for him to be scattered; even anger is awareness, how can he be scattered?

但是你要认识那个觉性，认识得透才行。如果说你坐在上面是觉性，一下来生气就不是觉性，说明你的觉性不透。不透的原因是什么？有很多执著还没有去掉。所以要去修出离心、菩提心、空性、上师瑜伽，搞一大通。原因是什么？逐渐让你觉性透悟的力量大一些，清晰一些。

But you have to recognize that awareness, and recognize it thoroughly. If you say sitting on your meditation cushion is awareness, but getting angry while you are off from the cushion, it shows that your awareness is not thorough. What’s the reason for not being thorough? There are many attachments that have not been removed. So you need to cultivate renunciation, bodhicitta, emptiness, guru yoga, and so on. Why? To gradually increase the power of your awareness and make it clearer."

所以，你这样来问我，我一看就知道你是个二百五。这是开玩笑的，这位师兄不要生气，生气又咋了？哈哈！