这些“开悟”都是假象，真正标准竟让千佛落泪
有的修行人往往把路途风光当作了开悟，从而影响了修行。有的人把身空当作了开悟，这是不对的。身空仅仅只是欲界定的一个特征。有的人把光明境界当作了开悟，这也是不对的。
Some practitioners often mistake the scenery along the path for enlightenment, which affects their practice. Some people regard the emptiness of the body as enlightenment, which is incorrect。The emptiness of the body is merely a characteristic of Samadhi in the realm of desire。Some people mistake the state of brightness for enlightenment, which is also incorrect。
我们知道在各种神通里，天眼通是最容易证得的。稍微有一点儿静坐功夫就可以得到天眼通前象，他会在刹那间清清楚楚地看到极其美好的境界，他会认为这是开悟。有的人把见光当做开悟，这也是不对的。有的人把自己在定中那种对外景的明明了了的反应状态误为开悟。凡此种种，都不是真正的开悟，或者说不是究竟的开悟。
We know that among various supernatural powers, the Heavenly Eye Power (Divine Eye) is the easiest to attain。With a little bit of meditation practice, one can obtain the pre-manifestation of the Heavenly Eye Power (Divine Eye). In an instant, they will clearly see extremely beautiful realms and mistake this for enlightenment. Some people mistake seeing light as enlightenment, which is also incorrect. Others mistake their clear awareness and responsiveness to external scenes during meditation for enlightenment. All these are not true enlightenment, or rather, not ultimate enlightenment.
什么是开悟？我们要知道佛法的根本任务是要解决生死问题。让我们在生死中轮回流转的就是我们这个心。因此，所谓的开悟，也必须是心上的功夫，是心的本体的问题，绝对不是心对外景的种种觉受。以上那些恰恰都是心对外景的无法自主的种种反应，心随境走了，因而不是开悟。
What is enlightenment? We should know that the fundamental task of Buddhism is to solve the problem of birth and death. It is our mind that makes us cycle in the wheel of life and death. Therefore, the so-called enlightenment must also be a practice of the mind, a matter of the essence of the mind, and by no means the various sensations of the mind towards external scenes. All the above are precisely the uncontrollable reactions of the mind to external scenes, where the mind follows the environment, and thus they are not enlightenment.
真正的开悟是心失去了对外景的分别我执，见境无法动心，因而不可能流转。这才是开悟的关键。无论你见到怎样不可思议的境界，只要你那颗不安分的心还在动，就肯定没有开悟。佛法是心上的功夫，因而开悟必须在心上下功夫，检验也必须以心为标准、为根本。
True enlightenment is when the mind loses its discriminative ego-clinging toward external scenes, such that encountering circumstances cannot stir the mind, thus making cyclic transmigration impossible. This is the key to enlightenment. No matter how inconceivable the realm you encounter, as long as that restless mind is still moving, you definitely have not attained enlightenment. Buddhism is a practice of the mind, so enlightenment must be cultivated in the mind, and the inspection must take the mind as the standard and foundation.
从《坛经》我们可以看出，开悟要有“心动”这一环节，那个“风动还是幡动”的案例，一般人往往小看慧能的“不是风动，不是幡动，是心动”这句话，其实这句话是极其重要的，那两个小和尚也非常了得，当下就知道慧能的境界，我们今天有几个人能真正知道这句话的分量？单单这句话就足以判定说者已经开悟，心动后要出现成对成对的分别对立念头，接着就出现意根的作用。
这个心路历程是非常清晰地。真正开悟的人开悟后的那一时刻，会有一种非常复杂的心境，根本不是人们认为的那样，高兴地忘乎所以，恰恰相反，他会想高兴却高兴不起来，会有一种若有所失的空荡荡的比较伤悲的心境，因为人人都有啊，想告诉别人吧，但人人都有啊，告诉人家又有什么意思呢？毫无意义嘛！说什么度人啊，都是闲谈哎。这是一种非常复杂的心情，在那一刻他会觉得度人是很无聊和毫无意义的事，经过很长时间的心理斗争，他才勉强决定要告诉别人，因为虽然人人都有，但毕竟人们还不知道。古往今来，任何人的真正开悟，都一定和必然会有这么一个心境，即使佛陀也决不会例外。我们要知道，佛教是一门科学，任何科学都有基本的界定标准，而这种标准一定有千篇一律的可重复性。不能说你有一个标准，我有一个标准，那就不叫科学了。
佛教开悟的标准毫无疑问就是佛陀当年的心路历程，千佛万佛都有这样一个同样的心路历程，你将来也不可能例外。如果不是或者没有这个心路历程，那肯定没开悟，这上面没有丝毫的可通融之处，因为科学的问题来不得半点马虎。这里还有一点需要注意的是，你真正开悟后，佛陀立刻会亲自为你印证的。
The standard for enlightenment in Buddhism is undoubtedly the mental journey of the Buddha in ancient times. Thousands of Buddhas throughout history have undergone exactly the same mental process, and you will be no exception in the future. If one's experience does not match or lack this mental journey, it is certain that they have not attained enlightenment—there is no room for compromise here, for scientific matters brook no carelessness. It should also be noted that once you are truly enlightened, the Buddha will immediately bear witness to your realization personally.
怎样才能比较快的证到究竟开悟呢？只要按照佛陀说的“能观心者，究竟解脱”，就一定能毫无偏差的回归究竟理地。步骤可以参考如下：首先必须证到身空，就是达到欲界定的境界。在欲界定上可以开悟，这是古往今来的大德们已经证实了的。
接下来要从观心下手。为什么不走四禅八定的禅定之路呢？我们知道禅定过程中，你很容易就引发除漏尽通外的各种神通。比如你得了天眼通，很容易就看到极其美好的境界，那是你见过的任何美景都无法比拟的，你会忍不住心动，忍不住去追求，最终会堕入这种境界，这往往不是你能把握的。再比如你得了天耳通，你会很容易就听到别人心里说什么。
Next, we should start with observing the mind. Why not take the path of the four dhyanas and eight samadhis? We know that during the process of Dhyana concentration, during the process of Dhyana concentration, it is easy to arouse various supernatural powers except for the Perfect Penetration (Arya-asaṃskṛta). For example, if you attain the Heavenly Eye Power, you can easily see extremely beautiful realms—more splendid than any scenery you have ever witnessed. You will find it impossible to resist the stirring of the mind or the urge to pursue such states, eventually falling into these realms, which are often beyond your control. Another example: if you attain the Heavenly Ear Power, you can easily hear what others are thinking in their minds。
有的人别看嘴上不说话，心里却说个不停，假如你听到她在心里说你坏话，你会不由自主地生气，这就会出偏差。或者你在早上静坐中，你会清清楚楚地听到外面树上小鸟在说什么。小鸟们因为思维简单，往往会就一个话题，就那么几句话、甚至一句话不停地说说说，烦死人了，这时候你同样会不由自主的生气。
从以上可以看出，因为你没得漏尽通，先得其他通，因此不可避免的要被各种境界拉走，因此，我们不主张走禅定的路子，要走观心这路。
It can be seen from the above that since you have not attained the Perfect Penetration (Arya-asaṃskṛta) but first obtained other supernatural powers, it is inevitable that you will be drawn away by various realms. Therefore, we do not advocate taking the path of Dhyana concentration, but rather the path of observing the mind。
观心，在证到身空后，你很容易看到念头和念头之间的距离，这时候只要用大悲心轻柔地放下念头就可以了。当念头越来越少的时候，用无我的思想，想象彻底消灭自己，把自己和大自然完全融为一体，就会很容易地证入如来藏，再也不会有念头出现了。这也是真正的观心念佛。
When observing the mind, after attaining the realization of physical emptiness, you can easily perceive the space between thoughts. At this point, simply let go of thoughts gently with great compassion. When thoughts become fewer and fewer, use the idea of no-self to imagine completely eliminating the ego, merging yourself fully with nature. This will easily lead you to enter the Tathāgatagarbha (Womb of the Tathāgata), where no thoughts will arise again. This is also the true practice of observing the mind through Buddhist mindfulness
佛说“念佛解脱”、“如入禅定”，说的就是这个。为什么不说就是禅定，因为身空只是欲界定，不是禅定，但照样可以开悟，何愁不能登极乐。
有的人说，你不修禅定，那没有定力怎么办？不用担心，开悟后等，你会立刻具足定力的。我们知道，欲界定即使在家人也照样可以达到，这就是说开悟一事，在家人照样可以做到，而一旦开悟，就解决根本的生死问题了。（清凉月老师）