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「心行處滅」：心呢，走的那條路也滅了，你說這是個什麼境界呢?這就是一個離四句，說四句偈
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「一切有為法，如夢幻泡影，如露亦如電，應作如是觀」，這四句偈。「離四句，絕百非」：一百樣不對的，都沒有了。「離四句，絕百非」：這就是不可思議的境界，這就是一切言語道斷，心行處滅，不可思議的境界。
這不可思議的境界，是沒有法子說的，說也說不出來，想也想不到；想也想不到，所以就叫不可思議，不可思議就是個「妙」。
這個妙，你若能領會得這個妙字，那就得著《法華經〉的味道了，那可以說知道少分，知道一點點了；若不知道這個「妙」的意思，那聽《法華經〉那是沒有法子聽的。〈法華經〉就是說的「妙」，說來說去都是妙。
一般人用功，有的用得是不錯，有的還是照常打妄想。那麼打妄想的人，以後希望少打一點;用得好的人，希望用得更好一點。用功用得一天比一天有進步，那麼一天比一天有進步，必須要自己一天比一天管自己，自己收攝身心；收攝身心，那麼就不打妄想。
這個暑假班就要圓滿了，冬天的坐禪班就開始了。這算一百天的坐禪班，每一天要坐二十一個鐘頭--跑香、坐香，沒有休息的時間。誰若不怕辛苦，可以早一點報名，參加這個坐禪的班。坐禪就是學這個不可思議的境界，你沒有法子可以想得到的，這不可思議這種的妙處。
「不生」不生什麼呢？不生無明。不生什麼呢？不生智慧。也沒有智慧，也沒有無明，你說這是個什麼？這是個理。你沒有無明，所以也沒有智慧；你沒有智慧了，所以也沒有無明了：這個智慧和無明哪是相對的。那麼現在既不生無明，又不生智慧，這也就是「不思善，不思惡」那個境界。你有善，那就有所生；你有惡那也是有所生；現在你若有了無明，也是有所生；你若有了智慧，也是有所生。智慧和無明都不生了，這時候是一個什麼境界呢？這個境界，是個妙境界。因為沒有無明，沒有智慧，這就是一個理--本來的那個理體，本來自性的那個大光明藏，所以也沒有一個所破，也沒有一個能破，沒有法子可以把它破得了。為什麼呢？它就是個理，這個不生的理。因為這個不生的理，所以在這種的境界上，就是把這個行、位、因、果等等都不生了。行就是修行那個行，位就是地位的那個位，因、果，都不生了，這是個「不生」。
「不出」怎麼叫不出呢？不出也就是不入，無出無入，這是如來的本體；如來所修行的這個本體，達到了那個究竟處了，所以也沒有出，也沒有入，也就是沒有這個無明，也沒有一個智慧可談的。
還有「不起」。什麼叫不起呢？這不起，因為證得這如來的理體了，這時候只是一個理，所以把這一些方便的教理，就是權法，都寂滅了；寂滅了，都不生起來了。
待續
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The path of language is cut off;
The place of the mind's activity is extinguished.
What kind of state would you say that is? It is:
Leaving four-line verses far behind;
And cutting off the hundred fallacies. The four-line verse could be, for
example:
All conditioned dharmas
Are like dreams, illusions, bubbles, shadows;
Like dew and like a lightning flash:
Contemplate them thus.
This four-line verse is left behind, and
the hundred fallacies-ways of being wrong-are all gone. This
is an inconceivable state, and so one cannot imagine it.
There is no way to express it in words or even to think
about it.
The inconceivable is the wonderful. If you can
understand the wonderful, then you can be said to know a
little bit of the flavor of the Dharma Flower Sutra. But
if you don't know the meaning of the wonderful, you have
no way to listen to the Dharma Flower Sutra. What the
Dharma Flower Sutra talks about is the wonderful. In all
it says, it is speaking of the wonderful.
Most of you have been applying effort very well, but
some of you are still "having false thinking as usual."
I hope that those of you who are having false thinking
will have a little less, and that those of you who are
applying effort well will do even better and make
progress every day. To make daily progress, you must
watch over yourself more strictly every day and gather
in your body and mind. To gather in your body and mind
means not to have false thinking.
When this Summer Session is over, the Winter Chan
Meditation Session will begin. This Chan Session will
last for a hundred days. Each day there will be
twenty-one hours of walking and sitting without a break.
Those of you who aren't afraid of difficulty can sign up
early for the Chan Session. Sitting in Chan is learning
about the state that is inconceivable. There's no way
you can think about it, because its wonderful points are
inconceivable!
As not coming into being. What does not
come into being? Ignorance does not come into being.
Wisdom does not come into being. There is no wisdom and
no ignorance. What would you say that is? It's a
principle. Because you have no ignorance, you also have
no wisdom. Because you have no wisdom, you also have no
ignorance. Wisdom and ignorance are opposites. When you
produce neither ignorance nor wisdom, this is the state
described as "not thinking of good and not thinking of
evil." If you have a "good," then you have something
that is brought into being. If you have an "evil," you
also have something that is brought into being. Now, if
you have ignorance, then you have something that is
brought into being, If you have wisdom, you also have
something that is brought into being. What kind of state
is it when neither wisdom nor ignorance come into being?
That state is a wonderful one. That's because there
being no ignorance and no wisdom is a principle, the
fundamental principle-the Great Treasury of Light of
one's inherent nature. Thus, there is nothing which is
destroyed and nothing which destroys. There is no way to
destroy it, because it is merely a principle-the
principle of not coming into being. In this state,
neither practice, nor position, nor cause, nor effect
come into being.
As not coming forth means not coming
out and not going in-neither exiting nor entering. That
is the original substance of the Tathagata, the original
substance cultivated by the Tathagata until the ultimate
point is reached, so that there is no coming forth or
entering. This also means there is no ignorance and no
wisdom which can be spoken of.
As not arising. When one has certified to the principle
of the Tathagatas, the expedient teachings-the
provisional dharmas-all become still and quiescent. They
do not arise.
~ To be continued
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