「參禪」這一法，要腳踏實地參，埋頭苦幹地修，勇猛向前進，絕不向後退。有這種的恆心，才是真正的參禪人。

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

在參禪時，要用忍耐心來克服一切疼，腿痛不管它，腰痠不理它。要想開悟，就得忍耐：不能忍耐，就不能開悟。這個忍，包括忍飢、忍渴、忍寒、忍痛，一切都要忍耐。若是能忍，就破除我執。若沒有一個我的執著，向內觀心，心也沒有了；向外觀形，形也沒有了；向遠觀一切物，物也沒有了。這時，內無身心，外無世界，這就是一個空。

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

這個空，還不能執著它，如有一個空的存在，那還是一種執著。要把空也沒有了，才能與法界合而為一，與虛空沒有什麼分別。這種境界到了極點，就是一個定。在定中，不是糊糊塗塗的，而是明明白白的，所謂「如如不動，了了常明。」不是說，我坐禪有所企圖，貪著有個什麼境界現前。如果有這種妄想，便會招魔來擾亂。

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

在《金剛經》上說：

凡所有相。皆是虛妄。
        若見諸相非相。即見如來。

In the Vajra Sutra it says,

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

所以參禪的人，不能執著境界的存在，更不要貪著神通；若有貪著，便會走火入魔。也不要貪著虛妄的名利，否則會走入旁門左道，成為魔王的眷屬。這實在是可怕之至！我們參禪的人，應該要無著無貪，所以才說：

佛來佛斬，魔來魔斬。

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

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

用金剛王寶劍（智慧）斬斷一切，好的境界不貪，壞的境界更不貪。千萬不要貪小小的境界，認為這是功夫，那會誤入歧途，不可不慎！

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

打禪七時，把我忘了，把人忘了，把時間忘了，把空間也忘了。所謂「掃一切法，離一切相」，什麼也不執著，一切放下，這時候，便能進入四禪天的境界。

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