开悟的特点
The Characteristics of Enlightenment
开悟历来最难写，因为人类目前的任何语言都不能准确的表述开悟的情况，因此只能相似的加以描述。
Enlightenment has always been the most difficult to describe, as no existing human language can accurately convey its true nature. Thus, we can only approximate it through analogy.
开悟后你会看到真心有以下几个特点：
Upon enlightenment, you will perceive the primordial consciousness with the following characteristics:
大悲心：这是我们的心体，但绝对不是你想象的善心。大悲心具有以下几个特点：深心、柔软心、细悬、若有所失的空悲的感觉等等，听来还是一头雾水只能这样了，行者实证后就能立刻体会到其中难以言传的心境。
Great Compassion :This is the essence of our primordial consciousness, yet it is absolutely not the ordinary "kindness" one might imagine. Great compassion manifests in several ways:
A deeply suspended and subtle state of mind
A soft and pliable mind
A sense of emptiness and sorrowful detachment
These descriptions may still seem vague, but a practitioner who attains meditative positivism will instantly recognize this indescribable state.
真心自定：这是一种非常清晰、历历在目的情景。比我们平时的状态要清晰得多，看任何物体好像有一种合为一体的感觉，继续深入下去就和物体合二为一，我即是宇宙万物，宇宙万物就是我。
Self-Settled Primordial Consciousness: This is an extraordinarily vivid and lucid state, far clearer than ordinary awareness. Objects appear unified with oneself, and with deeper focus, one merges completely with them—realizing "I am the universe, and the universe is me."
你会发现自己可以是石头、是树木、是黑板上的字、是影子、是声音等等，虽然自己是石头，但却极其清醒，思想非常灵敏，这时候你才能体会到为什么“生公说法顽石点头”，你才能体会到原来山河大地皆是自己的身体。
You may find yourself becoming a stone, a tree, the words on a blackboard, a shadow, or a sound, and so on. Though you are the stone, you are utterly awake, with thoughts incredibly sharp and agile. Only then can you truly understand why "when the monk Shenggong preached the Dharma, even the stubborn stones nodded," and realize that the mountains, rivers, and the great earth are all your own body.
你会发现真心思想活跃灵敏，比你现在的状态灵敏的多，清醒的多。真心同样知道以前曾有的快乐和愤怒等，但是你会发现无论如何也爱不起来恨不起来，这正是“能善分别诸法相，于第一义而不动”，这就是无生法忍。
You will discover that the primordial state of mind is far more active, agile, and lucid than your current state of mental derivatives. The primordial consciousness also remembers past joys and angers, but you will find that no matter what, you simply cannot love or hate anymore. This is precisely "being able to discern all phenomena while remaining unmoved in the ultimate truth"—this is the patience of the non-arising of dharmas.
真心绝对不是你想的那样傻乎乎混沌一片，佛陀绝不是傻子，诸佛菩萨绝不是傻子。真心虽然能善分别诸法相，但绝对没有“我”这种念头，只有当你离开真心，心动后才会产生“我”这个念头。因此，佛教与外道的根本区别就是无我。
The primordial state of mind is absolutely not the dull, chaotic state you might imagine. The Buddha was no fool, and the bodhisattvas are no fools. Though the primordial consciousness can skillfully discern the characteristics of all phenomena, there is not the slightest notion of "I." Only when you depart from Tathagatagarbha and the mind's movement stirs does the thought of "I" arise. Therefore, the fundamental distinction between Buddhism and heterodox paths is the principle of no-self.
真心无心动这种心力，只有离开真心才有明显的心动，因此，六祖大师一句“不是风动不是幡动是心动”，让内行人立刻看到六祖的功夫。心动是开悟的关键。
The primordial state of mind lacks the wavering nature of the attached mind; only when you leave the fundamental state of mind does mental stirring become apparent. Thus, when the Sixth Patriarch said, "It is not the wind that moves, nor the flag that moves—it is your mind's movement that moves," those with insight immediately recognized his level of meditation. The stirring of the mind is the key to awakening.
如果你是通过禅定开悟的，你将因为外缘破坏心一境性而先有心动后见真心，如果你是通过观心开悟，你将先见真心，出离真心后才有心动，然后出现分别念，这是实证心动的两种情况。
If you awaken through Samadhi, you will first experience the mind's movement due to external conditions disrupting one-pointed concentration before realizing the primordial consciousness. If you awaken through observing the mind, you will first see Tathagatagarbha, depart from it, then experience mental stirring, followed by dualistic thinking. These are the two scenarios of realizing the transition of mind states in scientific meditative positivism.
开悟后，你将没有一丝一毫的怀疑，不像有的公案说的那样，见到弥陀佛了，就问：“你是弥陀佛吗？是弥陀佛你就摸摸我的头。”很显然这些人堕在想阴里面，已经着魔了。从这里我们可以看出，修净土宗的行者，如果能走开悟这条路，就可以当下进入极乐世界面见弥陀和观音，何必等到死后。
After awakening, you will not have the slightest doubt. Unlike some cases in the records where someone sees Amitabha Buddha and asks, "Are you Amitabha? If you are, pat me on the head." Clearly, these people have fallen into the conceptual and dualistic state of mind and are already ensnared by demons. From this, we can see that practitioners of the Pure Land school, if they take the path of awakening, can immediately enter the Pure Land and meet Amitabha and Avalokiteshvara—why wait until after death?
开悟的人清清楚楚知道自己已经开悟，如果有一丝一毫的怀疑，那你肯定没开悟。开悟后，所有经典公案当下就懂，即使你目不识丁，也照样会懂。
Those who awaken know clearly and unmistakably that they have awakened. If there is even the slightest doubt, you certainly have not awakened. After awakening, all sutras and records become immediately understandable. Even if you are illiterate, you will still comprehend them effortlessly.
刚开悟有这样一种复杂的心境：恍然大悟，想笑却笑不出来，反而有一种若有所失的感觉，因为费了这么大事去求证，原来本来就有，想告诉别人却又很矛盾，因为人人都有这样一种心理状态，你说给他听好像没什么意义，给别人说法其实是很可笑的，因为你事实上什么也没说，他本来就有啊。
Right after awakening, there is a complex state of mind: a sudden realization, the urge to laugh but finding no laughter, and instead a sense of something lost. After all the effort to verify it, you realize it was always there. You want to tell others but feel conflicted, because everyone inherently has this same mental state. Explaining it to them seems meaningless, as you are essentially saying nothing—they already have it.
因此，许多人这时候往往大笑后失声痛哭起来，那确实是一种很难形容的心境，任何人都将有这样一种心境，佛陀也毫不例外，看看佛经上佛陀刚开悟时的心境就知道了。任何真正的开悟都一定会有佛陀开悟时的心境，如果没有，那你一定还没有开悟，还需要加把劲儿。
Thus, many people at this point burst into laughter, only to then break into tears. It is truly an indescribable state of mind, and everyone will experience it without exception—even the Buddha. Just look at the scriptures describing the Buddha’s mental state right after his awakening. Any genuine awakening must entail the same mind state as the Buddha’s. If not, you certainly have not yet awakened and must keep striving.
禅定行者都有这样一个体会，那就是到了一定时候不由自主就出定了。再比如，你会开天目看到许多美好的境界，心中不由自主就会高兴，一高兴马上就看不到了。但在自性如来藏真心就没有这种情况，你想坐多久就坐多久，完全由你自己决定。
Practitioners often share this experience: at a certain point, they involuntarily exit Samadhi. For example, you may open the celestial eye and see many beautiful realms, and without thinking, you feel joy—but the moment joy arises, the visions vanish. In the primordial state of mind, this does not happen. You can sit as long as you wish, entirely by your own will.
你同样会看到很多美好的境界，但就是喜欢不起来，虽然心里有一种说不出来的美好，但那绝不是平时的喜欢。这就是自性金刚定，不可破坏的大定。
You will also see many beautiful phenomena, yet you simply cannot feel delight. Though there is an ineffable sense of beauty in the mind, it is nothing like ordinary joy. This is the self-nature’s diamond-like Samadhi—an unbreakable, supreme stability.
你开始真正知道什么才是习气，并不是你平常认为的那样。当你在自性如来藏中，你会发现你无法愤怒、无法喜爱，你会很怀念以前喜怒的心境，很想再回到那种心境，这就是习气、这才是真正的习气。（清凉月老师）
You begin to truly understand what habitual tendencies are—not what you ordinarily assume. When abiding in Tathagatagarbha, you find you cannot feel anger or affection. You may even miss the mental states of past joys and angers, longing to return to them. This is what habitual tendencies truly are.
—Master Qingliang Yue