在中秋茶会时，我让大家学会不刻意地做任何事，再去体会这个不做任何事的心。当然心可能还会有念头，我们也不排斥。因为硬让自己什么都不想是有难度的，可能是更大的妄想。其实想也没关系，关键是能觉察到，也就是禅宗所说的“识得不为过”。
During the Mid-Autumn Tea Ceremony, I encouraged everyone to learn how to naturally refrain from intentionally doing anything and to experience the state of not doing anything. Of course, thoughts may still arise in the mind, and we don’t reject them either. It can be challenging to force ourselves not to think at all, and doing so may even lead to greater delusion. In fact, it’s okay to have thoughts. The key is to be aware of them, as the Chan tradition teaches, “Being aware leads to no fault.”
这种修行需要有一定基础，才能超越一切概念，把禅修、开悟、解脱统统放掉。事实上，所有这些都是帮助我们体悟清净心的方便。在清净心的层面，并没有这些东西。但佛陀为了引导众生，所以才针对我们的执著、烦恼、生死，施设这么多法门。
This kind of practice requires a certain foundation to transcend all concepts and let go of everything, including meditation, enlightenment, and liberation. In fact, all these are merely expedient means to help us realize the pure mind. In the pure mind dimension, none of those things exist. However, in order to guide sentient beings, the Buddha provided so many Dharma Gates specifically targeting our attachments, afflictions, and the cycle of birth and death.
当我们学会什么都不做的时候，就能直接体会这个赤裸的、没有包装过的心。《楞严经》说：“狂心顿歇，歇即菩提。”当心真正歇下来，是空空荡荡、清清净净，同时又了了明知的。
When we learn to do nothing, we can directly experience the raw, unadorned mind. As the Surangama Sutra states, “When the mad mind ceases, cessation is enlightenment.” When the mind truly comes to rest, it becomes empty and pure, yet at the same time, clear and aware.
这个心看似平常，但正是一切修行所要体悟的。然后要不断地熟悉它，让这样的状态贯穿一切时、一切处。这是需要努力的，因为我们的无明、烦恼、尘垢和串习太强了。
This mind may seem ordinary, but it is precisely what all cultivation aims to realize. Then, we need to continuously familiarize ourselves with it, allowing this state to permeate every moment and every situation. This requires effort because our ignorance, afflictions, defilements, and habitual patterns are deeply ingrained.
调心有三个层次，一是选择对象，培养专注和觉察；二是将这份觉知带到生活中，时时保持，不断强化；三是放下觉知，体认无念。
There are three levels of adjusting the mind: first, selecting an object to cultivate concentration and awareness; second, bringing this awareness into daily life, staying with it constantly, and continuously strengthening it; and third, letting go of awareness to realize a state of no-thought.
我们可以把三个层次结合起来，以前两步为基础，适当地修习第三种。觉得力量不足时，再回到前两步去训练。尘垢被剥到一定时候，又可以接着修第三种。最后就有能力彻底地放松，放空，放下，体会到虚空般的心。
We can integrate these three steps and, based on the foundation of the first two steps, practice the third step appropriately. When we feel insufficient strength, we can return to the previous two steps for training. Once the defilements have been stripped away to a certain extent, we can move on to practice the third step. Eventually, we will develop the ability to completely relax, let go, and experience a mind like the void.
这就是《坛经》所说的“无念为宗，无相为体，无住为本”。无念，是超越念头的心；无相，是说心如虚空般无形无相，不以任何形象存在；无住，是说心朗照无住，不以万法为侣，所谓“百花丛中过，片叶不沾身”。
This is what the Platform Sutra refers to as “no-thought as the principle, no-form as the essence, and no-abidance as the basis.” No-thought means the mind that transcends conceptual thought; no-form means the mind that is like the void, devoid of any form or image; no-abidance refers to the mind’s illumination, not dwelling and not clinging to any phenomena. This state is like the saying that goes, “Passing through a thicket of flowers, not a single leaf adheres.”
摘自《正念禅修的要领》
作者：济群法师
Excerpted from:The Essentials of Mindfulness Practice
By Master Jiqun
