揭开修心至境：极致感悟之道

Unveiling the Ultimate Path of Cultivating the Mind: The Way to the Peak of Profound Realizations

1. 菩萨修行，历经种种阶位、断证，至此才达到完全“见性”。可见所谓“明心见性”并不是那么容易的事，亦不是一蹴可几的。以经证经，《大般涅槃经》中开示见性，亦说：“十住菩萨见不了了。”亦即，即使已达十住的菩萨，虽得见性，但并不能见得十分明了，以真如尚未全体显露故；须经历位断证，才逐渐分分显露：一分断证，一分显露。所言“断证”者，断除无始无明习气之乌云，以无明乌云覆盖自性之大日，故智光不得透；待乌云渐散后，大日渐显；若乌云全散，即大日全露，日光遍照，无远弗届。及，当今学佛常听人说他已“明心见性”，或者常把“明心见性”刁在口上，把“见性”看作一件容易事，且常以少少文字知解，就当作是“见性”，就认为已经“一悟即至佛地”，这实是“以解作证”，十分不当，甚至有“大妄语”之虞（未证言证）。请看经文：十住菩萨仍见不了了；第六地菩萨才得真如完全现前，才能称得上完全“见性”（亲见真如本性）。一般具缚凡夫，贪瞋炽盛，自心烦恼念念丛生，乌雪覆盖，心中一团无明黑暗，若能由宿世信根，而解得佛语，信解真如本性，就已经很难能可贵了，因为佛所说之般若实甚难信解，而真如本性比之般若，则更难信解百千万倍。至于“亲证真如”（或简称“见性”）则实非凡夫所能。学佛过程中，有时候有若“灵光一现”，好似有所见，那是一心精进修行时的少分相应，暂得如是，不会长久的，不要以为自己已经“见性”，或“大悟”、“开悟”（如楞严经云：暂得如是，非为圣证，不作圣心，名善境界；若作圣解，即受群邪。”）这是指于正修行精进时所产生的现象。至于毫不精进修行的人，如果也有些现象发生，那多半恐怕是“幻象”，莫执以为实，更勿计执而以为自己已经“见性”、“开悟”、或“证道”了（哪有那么便宜的事？纵使大修行的人精进修行所起现象也常都是“暂得如是、非为圣证”，更何况你并非大修行的人，亦不精进，怎能凭空“开悟”、“见性”？）若仍计着不止，则必转“幻象”为“魔相”；此魔事一成，必至受现世报，来世堕落，不可不知。是故当今学佛，莫轻言“我已明心”，“我已见性”。若见如是人，亦应保留慎察，甚或敬而远之。盖欲习禅，须于禅那中种种现象，事先都了知，且能分辨，静坐才不会出差错；有境界出现时，也才能觉知、才能对付。东瀛有人倡“只管打坐”，而于禅道、禅理毫不研求，这样可说是硬碰硬的“土法炼钢打坐法”，或甚而是明明有眼而不用（有经教而不看、不依），故意闭起眼来跑步，勇气固可嘉，难免愚痴、盲修瞎练之讥。又，西人所著《禅门××》中所载，许多“某某人开悟的实例”，多是一些西洋人，于初发心，即到东洋，依彼人所教“只管打坐”所发生的种种现象（如呕吐不止、就地打滚，乃至晕绝等）；此等现象，彼书之中称为“开悟”的现象或前兆。然依楞严经，则知这些是行者自己业障现前的现象。呜呼，《楞严经》不昌，众生愚迷，枉受辛勤，遭受魔事，还自以为是“开悟”，且著书立说，造大妄语（妄称开悟），误导群生。十多年前，笔者（成观法师）在纽约，有一居士及其同修（配偶），皆是从台湾来的留学生，已得博士学位。彼人于台湾时就读第一流大学，且曾为该大学佛学社之社长。那时他回台省亲，返美后兴冲冲地跟我讲：他找到宝了！——他找到一个大修行的人！他说：彼人在台湾很轰动，尤其是在大学学府中之一般年轻学佛的人中，非常受拥戴。他说、彼人创立了“××禅”，且说他已证得初果须陀洹，并说，他能在短期内，教导、训练他人，令他开悟、也证得须陀洹（初果）；听说他已“印证”了几个“弟子”已得初果（这些人亦是在家众）。当时我听了，就在心中暗自预测：这个“大修行人”大概很快就会升到二果、三果、乃至四果。果然，不幸被我料中，过不多久，就听到此人接连往上窜升，终于爬到四果。光阴荏苒，十多年后，听到佛教界有位名教授去访问他的时候，问他：“听说你为弟子印证得果——说他们已证得初果、二果、三果、四果等，有没有这回事？”他答说：“我那是因中说果。”好个“因中说果”！其实是狡猾之辞！（“因中说果”之意为：他们心中虽只有“因”，不过将来一定会成就那个果；我由于见其因，而知其果，因而提前说出那个果，如是而已。）又问：“听说你自称已得阿罗汉果，有没有这回事？”他回答：“以前的不说，我自认是‘法眼净菩萨道行者’。”您看！又改变了，不敢认了！（为何不敢认？因为访问他的人是内行人，大学名教授，且差不多等于是他在佛学上的老师——他向他学过佛法；因此知道此番蒙混（蒙混）不过，故而改口。）以上所说之例，那还算是好的；更多的情形是：有些人自封为佛、活佛、上师、无上师、金刚上师、法王，甚至说他是那一尊佛或菩萨再来、或某佛、菩萨的化身。而浊世众生常愚痴无目，信受不疑。未证说证是大妄语，即使说自己是某某菩萨“化身”、某某佛化身，或“再来”，亦是大妄语。因此在戒经中说：不但不能自说，甚至连他人问说：“法师，听说您已证三果（或已出三界、或已“生死自在”，或已登八地，或有神通），是吗？”等问题，即使没有肯定、明白地回答说：“是的。”而只颔首（点头）、或微笑、或默然（默认），或瞬目等用以暗示，令对方“领解”作肯定的答复，或有意令对方“误解”作肯定的答复，皆是于大妄语戒有犯！更进而言之，乃至若于此等问题，不明白地当场加以否认，亦是有犯。甚至即使听弟子们传言、议论等事（“听说我们师父有他心通。”），为师者在旁听到此言，若不加以否认、制止如是传言，即是有犯。再者，不但别人疑己证圣，不加否认，即是有犯，甚至也不能随便说某人已证道证果、或妄下定论说某人为“大菩萨再来”，或某人是文殊的化身、观音的化身等等；乃至若听到这些传闻，亦不可再去传与他人，否则即属妄传妄语！曾经有人在讲经时公开宣示他的老师（一位八十多岁的老居士）“已经生死自在了”，而且一定可以活到九十多岁以上。不幸，老先生不久就往生了。为佛弟子不应随便宣说他人有任何果证（包括“生死自在”）——即使你是在说别人，也是犯大妄语！你既然能知、能见别人“已生死自在”，这表示什么呢？这暗示着：你的修行比他高，或至少你与他一般高，才能知道他修证的境界。所以，当你“赞他”的同时，即是在“自赞”，是故这之中即具有两重大妄语：一者妄说他人所证，二者暗示自己所证——不可不惧！再者，为何如来教敕即使真是菩萨及阿罗汉等的化身，也不可说？为什么？因为如果说了，便有几种后果。

1. The cultivation of the bodhisattva has gone through various levels and stages, and only then has it reached the complete "realization of the nature." It is evident that what is called "clearing the mind and seeing the nature" is not an easy task and is not something that can be achieved overnight. As the sutras verify the sutras, the Great Perfection of Nirvana Sutra teaches about the realization of the nature, and also says, "The bodhisattvas of the ten dwellings cannot see it clearly." That is to say, even though bodhisattvas who have reached the ten dwellings have realized the nature, they cannot see it very clearly because the true nature has not yet been fully revealed; it requires the experience of levels and proofs to gradually reveal it: a part of proof, a part of revelation. The so-called "proof" refers to the elimination of the clouds of ignorance and habits from the beginningless past, as the great sun of the nature is covered by the clouds of ignorance, so the light of wisdom cannot penetrate; as the clouds gradually disperse, the great sun becomes more and more visible; if the clouds are completely dispersed, the great sun will be fully exposed, the sunlight will shine everywhere, and there will be no place that is not reached. Moreover, in today's Buddhist learning, it is often heard that someone has "cleared the mind and seen the nature," or they often say "clearing the mind and seeing the nature" with their mouth, treating it as an easy matter, and often taking a little bit of textual knowledge as "seeing the nature," and believing that they have already "realized enlightenment" (as mentioned in the Lengyan Sutra: temporarily achieving such a state is not a sacred proof, does not constitute a sacred mind, and is called a good realm; if it is understood as a sacred realization, it will be susceptible to evil). This refers to the phenomena produced during the proper cultivation and practice. As for those who do not practice diligently, if some phenomena occur, it is most likely to be "illusions," do not take them as real, and do not think that you have already "seen the nature," or "great enlightenment," or "realization" (is there such a cheap thing? Even the phenomena produced by those who practice diligently are often just "temporarily achieving such a state, not a sacred proof," let alone you who are not a great practitioner and do not practice diligently, how can you "realize enlightenment" or "see the nature" out of thin air?) If you still persist in this, you will definitely turn "illusions" into "demon forms"; once this demon matter is formed, it will definitely lead to the retribution in this life and the fall in the next life, which cannot be ignored. Therefore, in today's Buddhist learning, do not lightly say "I have cleared the mind" or "I have seen the nature." If you see such people, you should also be cautious and even keep a distance. Because to practice Zen, you must know all kinds of phenomena in the meditation beforehand and be able to distinguish them; only then can you sit quietly without making mistakes; when there are realms, you can also be aware of them and deal with them. There are some people in the East who advocate "just sit and meditate," and do not study Zen or Zen principles at all, which can be said to be a "brute-force method of smelting steel into iron by sitting," or even more, they deliberately close their eyes to run, which is commendable in terms of courage, but it is inevitable to be criticized for foolishness and blind practice. Moreover, in the book "×× Zen" written by Westerners, many "examples of enlightenment" are about some Westerners who, from the beginning of their hearts, went to the East and experienced various phenomena (such as vomiting continuously, rolling on the ground, and even fainting) according to the teachings of "just sit and meditate" by those people. These phenomena are called "enlightenment" or "premonitions" in the book. However, according to the Lengyan Sutra, these are the phenomena of the practitioner's own karma appearing. Alas, when the Lengyan Sutra is not flourishing, the ignorant众生 suffer in vain, suffer from demon matters, and even think they have "enlightenment," and even write books and lectures, create great false words (false claims of enlightenment), and mislead the masses. More than ten years ago, the author (Master Chengguan) in New York, there was a layperson and his fellow practitioners (spouses), all of whom were students from Taiwan who had obtained doctoral degrees. When he was in Taiwan, he studied at a first-class university and had once been the president of the Buddhist Society of that university. At that time, when he returned to Taiwan to visit his family, he excitedly told me: He has found the treasure! - He has found a great practitioner! He said: This person was very famous in Taiwan, especially among young Buddhists in the academic world, and was very popular. He said that he had founded "×× Zen" and said that he had realized the first fruit of Sotapanna and said that he could teach and train others in a short period of time, making them realize enlightenment and also realize the first fruit (the first fruit); it is said that he has "confirmed" that several of his disciples have realized the first fruit (these people are also laypeople). When I heard this, I predicted in my heart: This "great practitioner" will probably quickly rise to the second fruit, the third fruit, and even the fourth fruit. As expected, unfortunately, I predicted it, and not long after, I heard that this person had risen continuously and finally reached the fourth fruit. Time flies, and after more than ten years, when a famous professor in the Buddhist circle visited him, he asked: "I heard that you have confirmed the fruit for your disciples - saying that they have realized the first fruit, the second fruit, the third fruit, and the fourth fruit, etc., is there such a thing?" He replied: "That was because I spoke of the fruit in the cause." What a "speaking of the fruit in the cause"! It is actually cunning words! (The meaning of "speaking of the fruit in the cause" is: although they only have the "cause" in their hearts, they will definitely achieve that fruit in the future; I know the fruit because I see the cause, and therefore I say that fruit in advance, that's all.) He was asked again: "I heard that you claim to have achieved the fruit of Arhat, is there such a thing?" He replied: "I won't talk about the past, I regard myself as a 'Bodhisattva of Pure Vision'." Look! He has changed again, and he doesn't dare to admit it! (Why doesn't he dare to admit it? Because the person who visited him was an insider, a famous professor in the university, and was almost his teacher in Buddhist learning - he had studied Buddhism from him; therefore, he knew that he could not deceive this time, so he changed his words.) The examples mentioned above are still good; more situations are: some people claim to be Buddha, living Buddha, teacher, supreme teacher, Vajra teacher, king of dharma, even saying that he is the reincarnation of a certain Buddha or Bodhisattva, or the manifestation of a certain Buddha or Bodhisattva. And the ignorant masses in the degenerate world often believe without doubt. Unverified saying is a great false word, even if saying that one is the "incarnation" of a certain Bodhisattva or the "incarnation" of a certain Buddha, or "reincarnation," it is also a great false word. Therefore, in the precepts, it is said that not only can one not say it oneself, but even if others ask: "Venerable, have you realized the third fruit (or have left the three realms, or have 'freedom from birth and death', or have reached the eighth ground, or have supernatural powers), is that true?" and so on, even if there is no clear and definite answer: "Yes," but only nod (nod), or smile, or be silent (default), or blink, etc., to imply and let the other party "understand" as a positive answer, or deliberately let the other party "misunderstand" as a positive answer, it is a violation of the great false word precept! Furthermore, even if there is no clear and definite denial at the scene for such questions, it is a violation. Even if hearing rumors and discussions from disciples (such as "we heard that our teacher has clairvoyance."), if the teacher hears such words, and does not deny or stop such rumors, it is a violation. Moreover, not only if others suspect one's realization of enlightenment and do not deny it, it is a violation, but also one cannot arbitrarily say that someone has realized the path or fruit, or make arbitrary conclusions that someone is the "reincarnation of a great Bodhisattva," or someone is the manifestation of Manjushri or Avalokitesvara, etc.; even if hearing these rumors, one cannot go and spread them to others, otherwise it will belong to false spreading and false words! There was once a person who publicly declared in a dharma talk that his teacher (an octogenarian layperson) "has freedom from birth and death" and is definitely going to live to over ninety. Unfortunately, the old man passed away soon. As a follower of the Buddha, one should not casually say that others have any fruit (including "freedom from birth and death") - even if you are saying others, it is a great false word! Since you can know and see that others "have freedom from birth and death," what does this mean? This implies that your cultivation is higher than theirs, or at least as high as theirs, so you can know their realization. Therefore, when you "praise" them, you are actually "praising yourself," so there are two great false words in this: one is to falsely say what others have realized, and the other is to imply what you have realized - one cannot be afraid! Moreover, why does the Buddha command that even if it is the manifestation of a Bodhisattva or an Arhat, one cannot say it? Why? Because if said, there will be several consequences.

2. 不管你说话多么谨小慎微，总会有人对你充满偏见，不管你做事多么安分守己，总会有人对你嗤之以鼻，不管你的处境是好是坏，会有人对你尖酸刻薄。你顺风顺水，别人嫉妒你，挖苦你，觊觎你，你一落千丈，别人嘲笑你，讨厌你，排斥你，甚至坑你，踩你，害你。

2. No matter how cautiously you speak, there will always be people who have a prejudice against you; no matter how law-abiding you are, there will always be people who look down on you; no matter whether your situation is good or bad, there will always be people who are sarcastic towards you. When you are sailing smoothly, others may envy you, mock you, and covet you; when you fall from grace, others may mock you, dislike you,排斥 you, and even cheat you, trample on you, or harm you.

3. 喜怒哀乐之未发，谓之中。发而皆中节，谓之和。

3. When emotions such as joy, anger, sorrow, and delight have not yet been expressed, it is called "the mean." When they are expressed and all are in harmony with the appropriate measure, it is called "harmony."

4. 人生一辈子，健康快乐即是一切。

4. Throughout one's life, health and happiness are everything.

5. 若你是真菩萨，而作如是宣说，但别人想作妄语，自称他也是真菩萨，如何能禁止他说？又如何能分辨真伪？因此，此例一开，便无穷无尽。因此，为杜绝此弊，佛即教敕一律不可泄漏。是故：“泄即不住世，住世即不可泄”。准上而言，即可知此铁则：“真者不言，言者不真”。依此亦可知某教派肆言其***若非文殊、普贤，即弥陀、观音等之化身；乃至有一派人对外宣称其缁素二众皆已成佛，且于其名上冠“佛”字；另有一派宣称其派下数十人皆已证初地以上菩萨果位。凡此林林总总，依正教而言，都大有问题，智者请详。盖*、杀、盗、妄四波罗夷为一切大魔事生起之因，因断即果不生；若于“四种明诲”敬持无缺，即断魔因，魔事永寂。反之，若不持四种明诲，妄行四弃（四波罗夷），而自谓在修行、习禅，乃至欲求开悟见性，欲求无魔事，则有如椽木求鱼，了不可得。

5. If you are a true bodhisattva and make such declarations, but others wish to speak lies, claiming they too are true bodhisattvas, how can you prohibit them from doing so? And how can you distinguish between the genuine and the false? Therefore, once this example is set, it will be endless. Therefore, in order to eliminate this弊端, the Buddha commanded that everything must not be leaked. Hence, "If you leak, you will not abide in the world; if you abide in the world, you cannot leak." According to this, we can understand this iron rule: "The true do not speak; those who speak are not true." Following this, we can also understand that a certain sect boldly claims that if not Manjushri or Samantabhadra, then Amida or Avalokiteshvara, etc., are their manifestations; even there is a group that publicly declares that all of its monks and laypeople have already become Buddha, and they even add the word 'Buddha' to their names; another group claims that dozens of people under their sect have already achieved the status of bodhisattva at the first level and above. All these various things, according to the true teachings, are greatly problematic. The wise should carefully consider this. The four great cardinal sins of killing, stealing, lying, and taking intoxicants are the causes of all great magical events. If the four clear teachings are strictly adhered to without any flaw, the cause of the magic is cut off, and the magical events will forever be silent. Conversely, if the four clear teachings are not adhered to, and the four abandonments (the four cardinal sins) are practiced falsely, while claiming to be practicing cultivation and meditation, or even seeking to attain enlightenment and realize one's true nature, or seeking to be free from magical events, it is like trying to catch fish with a beam of wood; it is completely impossible.

6. 一生二，二生万物。一而二的过程，就是《道德经》中第二篇所要告诉我们的内容。因为一体的一，产生的正反两个方面，产生了阴阳，正反两个方面矛盾对立统一，相互作用就产生了世间万物。这个其实不用我去证明，中学政治课程大家都学习过马克思主义哲学原理，马克思主义哲学原理中，最重要的理论就是矛盾。矛盾的对立统一产生了万事万物，因此二生万物。当然万物是有层级的，这就又产生了层级的理论。万物细分的相反就是递归，一而二，二而万物是细分，万物归一就是递归，不过是细分的相反方向，理解了矛盾的对立统一，找到矛盾背后的因果关系，将二崩塌为一可以理解为递归。可以说矛盾对立统一产生细分，细分因为因果关系才能递归。递归和细分是从一个虚无到另一个虚无的过程，递归的尽头归于道的大无外，道本身就是虚无，细分的尽头是无穷无尽的小无内，一种无穷无尽的虚无。二者之间是无数个层级组成，每一个层级的结构与小无内大无外的整体结构一致，本层级看上一层级肯定是虚无的，本层级内有限范围内又是确定的，这又和时间、空间的悖论是一致的，有限尺度的子集范围内时间和空间是确定的，无限尺度的全集范围内就是混沌的。

6. One gives rise to two, and two gives rise to all things. The process of one and two is what the second chapter of the Tao Te Ching aims to convey to us. Because the one that is part of the whole generates both positive and negative aspects, which give rise to the concept of yin and yang. The contradiction and unity of these positive and negative aspects interact, thereby creating all things in the world. This does not require proof from me, as everyone who has taken high school political courses has studied the principles of Marxist philosophy, where the most important theory is contradiction. The contradiction and unity give rise to all things, thus giving rise to the concept of two giving rise to all things. Of course, all things have levels, which gives rise to the theory of levels. The opposite of the detailed division of all things is recursion; the process of one becoming two and two becoming all things is a division, while the return of all things to one is recursion, but in the opposite direction of division. Understanding the contradiction and unity, finding the causal relationship behind the contradiction, and understanding the collapse of two into one as recursion can be seen. It can be said that contradiction and unity give rise to division, and division can only be recursive because of causality. Recursion and division are a process from one nothingness to another nothingness; the end of recursion returns to the boundless nothingness of the Tao, the Tao itself being nothingness. The end of division is the boundless, infinite smallness within, which is a type of infinite nothingness. The space between them is composed of countless levels, with the structure of each level consistent with the overall structure of the smallness within and the boundlessness without. From the perspective of a lower level, the higher level is certain to be nothingness, while within the limited range of the same level, it is once again certain. This is consistent with the paradox of time and space; within the range of a finite scale, time and space are certain, while in the range of an infinite scale, the whole is chaotic.

7. 中也者天下之大本也。和也者，天下之达道也。

7. The "Zhong" is the fundamental root of the world. The "He" is the universally acknowledged path of the world.

8. 我们生活，工作，心情，一颦一笑，一举一动，都难免受到别人的影响。但是不要忘记，我们终究是一个独立的个体，有自己独立的思想和感情，只有自己才是自己人生的主导者和导演。不要把人生的剧本交到别人手上，不要让自己的生活成为别人价值观的表现形式。

8. We live, work, feel, smile, and move, all inevitably influenced by others. However, don't forget that we are ultimately independent individuals with our own independent thoughts and feelings; only we are the directors and producers of our own lives. Don't hand over the script of life to others, and don't let your life become an expression of someone else's values.

9. 在开悟以前，认为金钱可以解决人生90%的问题，而另外10%的问题，则需要更多的金钱。

9. Before enlightenment, one believed that money could solve 90% of life's problems, while the other 10% required even more money.

10. 没有人是一座孤岛，我们都必须生活在人际关系的网络之中。

10. No one is an island, we all must live within a network of interpersonal relationships.

11. 在开悟之后，豁然开朗，原来，我们遇见的一切问题都是内在的问题。这个世界都是我们内心的投影，心好了，世界就好了，心坏了，世界就糟了。我们人生的一切问题都可以通过修心进行解决。

11. After enlightenment, it becomes clear that all the issues we encounter are inner ones. This world is a projection of our hearts; when the heart is good, the world is good; when the heart is bad, the world is bad. All the problems in our lives can be resolved through cultivating the mind.

12. 你若是真菩萨化身，而有人或外道不信或嫉妒，说你是假冒的，乃至说你是魔的化身，岂不令他造大罪？

12. If you truly are the manifestation of a bodhisattva, and if someone or a non-Buddhist should not believe in you or be envious, saying that you are a fraud, or even that you are the manifestation of a demon, would it not lead them to commit a great sin?

13. 名利可以让我们活得更有面子，更有品质，享受着别人无法企及的荣华富贵，随处随地都拥有鲜花和掌声，别人都对你唯唯诺诺，整个世界似乎都是为了衬托你而存在。

13. Fame and fortune can make our lives more dignified and of higher quality. We enjoy the splendor and wealth that others cannot reach, and wherever we go, we are surrounded by flowers and applause. Everyone is respectful and deferential to you, as if the entire world exists solely to complement you.

14. 明心是发现自己的真心;见性是见到自己本来的真性。见到自己本来的真性了,所以说是直指本心。明本心，见不生不灭的本性。乃禅宗悟道之境界。言语道断、心行处灭。

14. Illuminating the mind is discovering one's true nature; seeing one's true nature is perceiving one's inherent true nature. When one perceives one's inherent true nature, it is said to be directly pointing to the true mind. Understanding the true mind, seeing the unarisen and unextinguished nature. This is the realm of enlightenment in Zen Buddhism. Beyond words, the mind's actions cease.

15. ​所有大彻大悟之人，都曾无可救药过，心不死则道不生，心不苦则智慧不开，倘若穷途末路，那便势如破竹。”

15. All those who have reached profound enlightenment have once been hopelessly lost. If the heart does not die, the path does not arise; if the heart does not suffer, wisdom does not open. If one is at the end of one's road, then it will be as if breaking through bamboo in a row."

16. 天下熙熙，皆为名来，天下攘攘，皆为利往。

16. The world is bustling with people seeking fame, and the world is noisy with people pursuing profit.

17. 我们奔波劳碌一辈子，辛苦奋斗一辈子，攀比计较一辈子，焦点不过两个字——名利而已。

17. We toil and strive all our lives, endure hardships and strive hard all our lives, and are always comparing and calculating, but the focus is merely on two words – fame and fortune.

18. 《中庸》是中国古代论述人生修养境界的一部道德哲学专著，是儒家经典之一，原属《礼记》第三十一篇，相传为战国时期子思所作，后被朱熹列为四书之一。本章是《中庸》的开篇第一章，是整个《中庸》提纲挈领之文章，是整个中庸思想的根本，要读懂《中庸》并深刻理解后续各章真精神，首先要读懂第一章。

18. The "Confucian Doctrine of the Mean" is a monograph of moral philosophy in ancient China that discusses the realm of self-cultivation in life, and it is one of the Confucian classics. Originally belonging to the thirty-first chapter of "The Record of Rites," it is traditionally attributed to Zisi of the Warring States period. It was later listed as one of the Four Books by Zhu Xi. This chapter is the first chapter of "The Confucian Doctrine of the Mean," serving as the overarching article that outlines the entire text. It is the fundamental essence of the entire doctrine of the mean. To truly understand "The Confucian Doctrine of the Mean" and deeply grasp the true spirit of the subsequent chapters, one must first understand Chapter One.

19. 然而，你在乎什么，就会被什么所束缚。你在乎名利，就会在名利之中迷失自己的善良和淳朴，你追求名利，就会失去纯净的日子和美好的身心。何况，名利属于稀有物品，绝大多数人追求一辈子，最后仍然是普通的平凡人而已。

19. However, what you care about will be what binds you. If you care about fame and fortune, you will lose your goodness and simplicity amidst them, and if you pursue fame and fortune, you will lose the pure days and the beautiful state of your mind and body. Moreover, fame and fortune are rare commodities; the majority of people pursue them for a lifetime, yet they remain ordinary and plain individuals at the end.

20. 为了解释中庸的重要性，上面把我近些年思考的一些基础模型简单介绍一下，有缘者得之，有想法尤其是不同意见的，真心希望能够留下你的宝贵意见，这个是标题中提及悟与证的意思，希望大家的交流能够更好的证。站在道的尺度上看，全集和子集并无意义，但单纯的谈道谈虚无，本身谈就没有了意义，因此“不可说一说就错”。所以既然要谈就是在有位次的层级来谈。中国古代哲学倡导的就是全集的思想，通过悟和体会全集然后去证，而西方哲学或者科学倡导的就是子集的思想，无限的试验先去验和“证”，然后再去接近悟。不能说哪种思想更好，西方的方法就是倡导千里之行始于足下，不管三七二十一，先走了再看路。东方的思想则是不能只顾低头拉车，还要抬头看路，看路是为了更好的走路。两种方式类似禅宗悟道的两种方式，“明则诚”和“诚则明”。时间有限，这里就不再拓展了，再拓展就无限细分了。中庸是教导君子成圣贤的方法，按照东方的思想，就是探求全集的思想。铺垫这么多，应该能够了解，既然是全集就要二而一，就要找准矛盾的因果关系，将矛盾二而一。而阻碍矛盾二而一的因素，主要来自于自己的喜怒哀乐，就是你的分别心，就是《道德经》第二章“天下皆知美之为美斯恶已…”，所以“喜怒哀乐之未发，谓之中。发而皆中节，谓之和。中也者天下之大本也。和也者，天下之达道也。致中和，天地位焉，万物育焉”。这个没什么复杂的，理解了上面的逻辑基础，直译就能明白，喜怒哀乐等各种情绪和欲望等“有”的范畴，在未生发出之前，称作中。喜怒哀乐等情绪以及欲望，生发出来之后，还能够全部按照中的标准，克制欲望，按照中的状态节制自己的行为，就叫做和。中是天下万事万物的本质，和是天下万事万物修道达到道的状态的标准。达到了中和的状态，天地万物各就其位，都能呈现蓬勃繁育欣欣向荣的良好状态。

20. To explain the importance of the doctrine of the mean, I will briefly introduce some fundamental models that I have been contemplating in recent years. Those who are fortunate to encounter them can benefit from them. I sincerely hope that those with ideas, especially those with different opinions, can leave your valuable comments. This is what is meant by the understanding and realization mentioned in the title, hoping that our exchanges can lead to better realization. From the perspective of the Tao, the meaning of the whole and its subsets is not significant. However, simply talking about the Tao and emptiness itself lacks meaning, so "it is wrong to say without realizing." Therefore, if we are to talk about it, we should do so within a hierarchical order. Ancient Chinese philosophy advocates the idea of the whole, seeking to understand and experience the whole before realizing it, while Western philosophy and science advocate the idea of subsets, first testing and "realizing" through infinite experiments before approaching understanding. It cannot be said that one idea is better than the other. The Western method advocates that a thousand-mile journey begins with a single step, regardless of whether it is right or wrong, just start walking and then see the path. The Eastern thought, however, emphasizes that one cannot just keep one's head down and pull the cart; one must also look up and see the path, as looking at the path is for better walking. These two ways are similar to the two methods of realizing the Tao in Chan Buddhism, "clearness leads to sincerity" and "sincerity leads to clarity." Time is limited, so I will not expand further here; further expansion would lead to endless subdivision. The doctrine of the mean teaches gentlemen how to become sages. According to Eastern thought, it is the pursuit of the idea of the whole. With all these preliminaries, one should be able to understand that since it is the whole, it is a unity of two in one. It is necessary to identify the cause-and-effect relationship of contradictions and unify the two. The factors that hinder the unification of contradictions mainly come from one's own joy, anger, sadness, and pleasure, which is your discrimination. This is what is mentioned in Chapter 2 of the Tao Te Ching: "When all know what is beautiful, then what is ugly is revealed..." Therefore, "when joy, anger, sadness, and pleasure have not been expressed, it is called the mean. When they are expressed but are all in moderation, it is called harmony. The mean is the root of all things under heaven. Harmony is the universal path. Achieve the mean and harmony, and heaven and earth will be in their proper places, and all things will be nourished." This is not complicated. Once you understand the logical foundation above, a direct translation will make it clear. Emotions and desires, such as joy, anger, sadness, and pleasure, and other categories of "being," before they arise, are called the mean. After they arise, if one can still fully adhere to the standard of the mean, control desires, and regulate one's behavior according to the state of the mean, it is called harmony. The mean is the essence of all things under heaven, and harmony is the standard for all things under heaven to reach the state of the Tao. When the state of the mean and harmony is achieved, heaven and earth and all things will be in their proper places, and they will all present a vigorous and prosperous state of growth and prosperity.

21. 一段非常通透的话：“人在开悟之前认为都是钱的事，人在开悟之后明白一切都是心的问题。

21. A very transparent statement: "Before enlightenment, people think everything is about money; after enlightenment, they realize that everything is a matter of the heart."

22. ​每个人都有自己的开悟期，人生开悟的早晚决定了一个人的命运。有的人在失去健康时开悟，有的人在遭遇大难后开悟，有的人大起大落后开悟，有的人遇到贵人点拨后开悟。

22. Everyone has their own period of enlightenment, and the timing of one's enlightenment in life determines one's destiny. Some people achieve enlightenment when they lose their health, some when they encounter great difficulties, some when they experience dramatic rises and falls, and some when they meet a mentor who enlightens them.

23. 什么心就与什么道相应。好比电视频道，想到什么频道，一按即现心要的频道一样也。至于“修心要修什么心”，自已选择吧。

23. What kind of heart resonates with what kind of path? It's like a TV channel, just as thinking of a channel and pressing a button to instantly appear the channel that the heart desires. As for what kind of heart one should cultivate, that is up to your own choice.

24. 不管你多牛，多厉害，多了不起，最后跟所有的芸芸众生一样的结局——死亡，化为乌有，销声匿迹。

24. No matter how great, how formidable, or how extraordinary you are, in the end, you will have the same fate as everyone else - death, turning into nothingness, and disappearing without a trace.

25. 众生都竞相来膜拜、供养，于是便于工作与名、利扯上关系。

25. All beings compete to worship and offer reverence, thus associating work with fame and profit.

26. 我们只是为自己活着，不是为其他任何人而活着，我们只用对自己的人生负责，不必在乎任何人对自己的任何看法和态度。

26. We only live for ourselves, not for anyone else, and we are only responsible for our own lives. We don't have to care about anyone's opinions or attitudes towards us.

27. 是非成败转头空，青山依旧在，几度夕阳红。

27. Whether it be right or wrong, success or failure, all turn to emptiness; the green mountains remain the same, and the sun sets red many times.

28. 人是为了活着而活，不是为了活着之外的任何事物而活，放下对名利的执着，我们才能没有负累，活得云淡风轻，从容自在。

28. People live for the sake of living, not for anything beyond living. By letting go of our attachment to fame and wealth, we can live without burdens, with a serene and light-hearted demeanor, and be at ease.

29. 不要羡慕别人的繁花似锦，光鲜的背后可能是血泪交织，享乐的背后可能会有猝不及防的风险。不要在乎别人的伤害和冷眼，世界是自己的，和其他人毫无关系。

29. Do not envy others for their blossoming beauty, for behind the shine may lie a tapestry of blood and tears, and behind the pleasure might be risks that catch one off guard. Do not care about others' injuries and cold glances; the world is your own, having nothing to do with others.

30. 为了更好的理解递归，首先说明的无限细分的产生。无极生太极后，就脱离无位次无法描述的状态，来到了有位次的客观存在。可以理解太极就是一的状态，万物一体，道生一。道生

30. To better understand recursion, let's first explain the generation of infinite细分. After the infinite is born from the Taiji, it breaks free from the state of being unordered and un describable, and comes to an objective existence with order. It can be understood that Taiji is the state of one, where all things are one, and the Tao gives birth to one. The Tao gives birth to...

31. 在平平淡淡的生活里，做一个平平凡凡的人，岁岁年年，知足常乐，宠辱不惊，万般自在！

31. In the ordinary and uneventful life, be an ordinary person. Year after year, be content with what one has and happy, undisturbed by fame and fortune, enjoying a life of ease and freedom!

32. 至此，中庸第一章分析结束，第一次公开发布，略显仓促。还是希望有缘者能够有一些启发。国学的东西有些人觉得很悬，更有人觉得读了就能带来好运，之前在文章里就反复说过，所谓的开悟必经之路就是要摒弃分别之心，分别心都没有了又何来好坏。这个就也要辩证的看待，对于没有被哲学而哲学的人来看，这可能也只是一种精神胜利法，让你所向披靡的法门就是放下所有需要所向披靡的东西，这可能也是小无内大无外的体现。说了这么多，是想说，想借助《易经》、《道德经》、《论语》等等经典，偷心不死妄想改天换命，甚至像小说里拿到武功秘籍快速逆袭的主角一样的人，可以洗洗睡了。你连生死都参悟不透，何来改天换命。

32. And so, the analysis of the first chapter of the Doctrine of the Mean comes to an end here, and it is published for the first time, somewhat in a hurry. I still hope that those who have the opportunity can gain some inspiration. Some people find the things of Confucian studies to be somewhat mystical, and even more believe that reading them can bring good fortune. I have repeatedly said in my articles that the path to enlightenment necessarily involves the abandonment of discrimination, and without discrimination, where is there room for good and bad. This too should be viewed dialectically. To those who have not been philosophically trained, this may seem like a form of spiritual triumph, the method of overcoming all obstacles by letting go of everything that requires overcoming. This may also be an expression of the idea of 'the small being without interior and the great being without exterior.' Having said all this, I want to say that those who, like characters in novels who suddenly obtain secret martial arts manuals and rise to power, persist in trying to change their fate using classics such as the Book of Changes, the Tao Te Ching, and the Analects, should consider washing their hands and going to bed. If you cannot even comprehend life and death, how can you hope to change the heavens and the earth?