現在我們研究〈五十陰魔〉，恐怕五百種陰魔都會出現哩！所以你們各位別把門打開，歡迎魔來搗亂。雖然說是魔，但是魔是從反面來幫助你修道的，就看你志願堅不堅固？要是堅固，則「千魔不改，萬魔不退」，什麼也不怕。假如你無所求，所謂「到無求處便無憂」。無所求，就什麼也不怕了。

Now that we are investigating the Fifty Skandha-demon States, perhaps five hundred skandha-demons will manifest themselves! So don't open the door and invite the demons to come in and make trouble. Although they are demons, they also help us to cultivate the Way by opposing us. It all depends on how firm your resolve is. If you are very determined, a thousand demons cannot make you waver, ten thousand demons cannot make you retreat, and nothing can scare you. If you seek nothing, then, as it is said, “At the place of seeking nothing, there are no more worries.” Since you seek nothing, you won't be afraid of anything.

有人說：「我怕！」怕什麼？譬如有人怕鬼，覺得鬼很醜陋難看，因為人人都知道人死了變成鬼，所以他就怕。可是沒有人怕神，金甲神人也是很厲害的，可是人都不怕。孔子曾說：「敬鬼神而遠之。」這是說你應該對他們恭敬，但不要接近他們，所以不要怕鬼，也要不怕神。

Someone says, “I'm afraid!” What are you afraid of? Some people fear ghosts because of their grotesque appearance. Everyone knows that after people die, they become ghosts; that's why they fear ghosts. No one is afraid of spirits, however. The spirits clad in golden armor are quite ferocious, yet no one fears them. Confucius said, “One should respect ghosts and spirits but keep them at a distance.” Simply respect them, but don't draw near to them. Fear neither ghosts nor spirits.

魔是我們修道人的一種考試，所以各位不要有一種恐懼心。若是有恐懼心，你就是不想教魔來，它也會來；你若是沒有恐懼心，它想來也來不了：這是最要緊的祕訣──就是不怕。你若是不怕，無所恐懼，這就是個「正」。「正」可以降伏一切，所謂「邪不勝正」，魔所怕的就是「正大光明」這四個字。你若有正大光明，魔也都循規蹈矩了，也會向你叩頭頂禮。

Demons provide the tests that we cultivators have to undergo, so we should not be afraid of them. Even if you're afraid and don't want the demons to come, they will still come. If you have no fear, then even if they want to come, they won't be able to. That is the essential secret: Don't be afraid. To be unafraid is to be true. What is true can overcome anything; as it's said, “the false cannot defeat the true.” Demons are afraid of what is true, great and bright. If you are true, great and bright, then the demons will behave themselves and even bow to you.

現在我們正研究色受想行識這〈五十陰魔〉的境界，這不過是扼要地解釋，要是詳細分析其境界，那是無量無邊的。所以佛演說這五十種是幫助人容易察覺境界，人若明白了〈五十陰魔〉的道理，就不會為境界所搖動，這是最要緊的。

Now we are investigating the Fifty Skandha-demon States─demonic states associated with the skandhas of form, feeling, thinking, formations, and consciousness. This is just a general explanation; to study this in detail would require discussion of an infinite number of states. The Buddha explained these fifty kinds of mental states to make it easier for people to detect them. If they understand the principles behind these Fifty Skandha-demon States, they will not be influenced by mental states. This is the crucial point.

若不想被境界所搖動，首先要持戒。「戒」是一切定的根本，「定」是慧的根本，「慧」是成佛的根本。所以你想要成佛，一定要在「戒定慧」上修行。若與戒定慧不相合，都是心外求法，向外馳求。你若有戒力，就會有定力；真有定力，也就會有慧力。它是相生的，戒生定，定發慧，慧成佛，這是缺一不可。

If you don't want to be influenced by mental states, you must first and foremost uphold the precepts. Precepts are the basis for the various kinds of samadhi, and samadhi is the basis for wisdom. Wisdom is the basis for attaining Buddhahood. If you want to become a Buddha, you must cultivate precepts, samadhi, and wisdom. If you don't, then you are merely looking for the Dharma outside the mind; you are simply seeking among externals. If you have the power of precepts, you will also have the power of samadhi. When you truly have samadhi power, you will have the power of wisdom as well. They give rise to one another: Precepts give rise to samadhi; samadhi gives rise to wisdom; and with wisdom, you can achieve Buddhahood. If you lack any one of them, you won't succeed.

所以我們現在研究，要用一種客觀的態度，不要有主觀。你有主觀，便容易落於偏見。要用擇法眼來觀察，也用妙觀察智來研究，可是也不要執著在觀察上。這種妙觀察智就像鏡子似的，和大圓鏡智差不多。不過大圓鏡智是不動不搖，能現出一切諸法實相；妙觀察智是用一種觀察的力量，才能知道清楚。我們要用客觀的態度，不落於偏見，才能認識境界。你一認識境界，就不會被它所迷了。

So as we engage in our investigation, we should maintain an objective frame of mind; we should not be subjective. If we are subjective, it's easy to become prejudiced. Observe with the Dharma-selecting Eye and investigate with the Wonderful Contemplative Wisdom. But don't become attached to contemplation. This Wonderful Contemplative Wisdom is like a mirror; it is similar to the Great Perfect Mirror Wisdom. The Great Perfect Mirror Wisdom doesn't move or waver; it can reflect the true appearance of all dharmas. The Wonderful Contemplative Wisdom requires the power of contemplation in order to perceive clearly. We must remain objective and not be influenced by prejudiced views; only then will we be able to recognize mental states. Once we recognize a mental state, we will not be confused by it.