Then how can one achieve absolute certainty? It is essential to master the realm of desire, and the most fundamental aspect of mastering it is "virtue." Without addressing this, one cannot truly resolve the issues of spiritual practice.
大家有時候，在“德”這方面顯著的不好的問題你容易發現，但有的時候，你覺得是在幫別人的時候，也是存在一些問題的。我們需要去解決的，就是這些。舉例來說，有人說這個群不參加了，讓你把講課視頻傳給他，如果你的修行是離相的的話，這個倒不是非常嚴重的，因為離相不使用執著心，解決的是一個非物質的問題，這個倒不是非常嚴重的問題，所以我們之前沒有強調，你是可以傳的。
Sometimes, significant deficiencies in virtue are easily recognizable. However, there are instances where problems arise even when one thinks they are helping others. These are the issues we need to address. For example, if someone opts out of the course and requests a lecture video. If your practice is detached from phenomena, it's not very serious because detachment from phenomena means not using the attachment mind. This resolves a non-material issue, so it's not very serious. Therefore, we didn't emphasize the prohibition of sending it.
但是在談到欲界定的時候，這個問題就是個非常嚴重的問題了，因為要使用物質了，你傳給人家，這相當於你是一個盜竊的行為。對於他來說也屬於一個盜竊的行為。那麼他的內心會存在一種愧疚。這個愧疚，雖然有時候是隱藏在內心深處的。別人也是不知道的，你們也覺得沒什麼。哪怕心中一絲一毫的愧疚，哪怕有一絲一毫的不安，你也要牢記一點：只要你心中有這一絲一毫的不安，那麼在欲界定這個地方，它就會變成一個極大的危害！將來你們可以體驗一下，比如說你證入氣機的這個地方，在這個地方，你突然想起這件事了，就是這個東西是你偷盜出來的，是你偷盜的，那麼怎麼樣？這個氣機一瞬間就沖過去了，它是你根本沒辦法控制的。它就會沖到某一個臟器，頭部胃部肝部呀，那麼氣機一下子就會壅在那裏，壅在那裏疼得你受不了。這你就會出現非常顯著的反應，之後你想通過藥物解決呀，通過推拿按摩理療解決呀，基本是沒有多大意義的。
However, when it comes to the Desire Realm Samrddhi, this becomes a severe issue because it involves materiality. Sending it to someone equates to theft, which induces guilt in both parties. Even though this guilt may sometimes remain hidden and others may not notice, any trace of guilt or unease must be remembered: In the Desire Realm Samrddhi, even the slightest unease can turn into a significant threat! You may experience this firsthand. For instance, in the state of realizing the Qi mechanism, if you suddenly recall such an incident where you stole something, the Qi will immediately rush uncontrollably, causing intense pain in a particular organ, such as the head, stomach, or liver. You'll experience a significant reaction, and attempting to resolve it with medication or therapy will be futile.
所以，我們大家要記住一點，就是在這個“德”的方面，它的非常顯著的一點就是——心安！你一定要牢記這一點。心安是最關鍵最關鍵的，這個心一定要達到非常深沉穩定的狀態。你所做的那些行為，表面上看沒有大的危害，與德也沒有非常顯著的背離，但只要達不到心安這個要求，你就一定要高度地警惕。因為它會出現嚴重的問題。
Therefore, it's crucial to remember that in terms of "virtue," the most significant aspect is peace of mind! This is the key. Your mind must reach a state of profound stability. Even if your actions seem harmless on the surface and don't significantly deviate from virtue, if they fail to provide peace of mind, you must be highly vigilant because severe problems may arise.
所以，大家一定要明白這一點，就是過去道家裏面，談到欲界定這一關的時候，涉及一點，就是好多東西不隨便傳。它不隨便往外傳的，包括藏傳佛教也是這樣的，好多東西它是不隨便往外傳的。
So, it's essential to understand that in Daoism, when it comes to the Desire Realm Samrddhi, many concepts shouldn't be casually shared. They aren't freely disseminated, and this applies to Tibetan Buddhism as well—many teachings aren't casually shared.
為什麼？因為這是欲界定，欲界定的法。但是如果說到佛法，單指佛法是離相（這方面）的話那還是有問題的，因為事實上真正的佛法要解決即相離相兩大問題，並不僅僅解決離相的問題。我們好多人把佛教定義為離相，單純講離相，那是撕裂佛教，是把佛教割裂開了。那不是一個完整的佛教，完整的佛教是要解決離一切相和即一切相兩大問題的。如果我們單純講離一切相的問題的話，那麼，這些是沒有秘密可言的，是可以隨便講的，你可以隨便發也可以隨便傳。講課視頻也可以隨便傳，這個都是沒有壞處的。但是要談到即相的問題的時候，它就容易產生問題，所以我們對這個方面要有所認識。
Furthermore, why is this the case? Because this pertains to the practice of desire realm meditation. However, when it comes to Buddhism, if we solely focus on the aspect of detachment from phenomena, it's not robust. Authentic Buddhism aims to resolve both the issues of detachment from phenomena and attachment to phenomena. Many of us define Buddhism as solely about detachment from phenomena, but this fractures Buddhism—it's not a complete version. A complete Buddhism aims to address both detachment from all phenomena and attachment to all phenomena. If we only focus on detachment from all phenomena, then there are no secrets to be kept; everything can be freely discussed and shared. You can freely distribute lecture videos without any consequences. However, when it comes to the issue of attachment to phenomena, it becomes problematic. We need to be aware of this aspect.
再一點就是，如果你給人家這樣講（欲界定修行方法），人家沒有系統地去瞭解（欲界定的相關原理），按照你的講解支離破碎地去進行實證的話，因為是沒有體系的實證，也就是對原理不明白然後去實證的話，一定會出現問題的，最後就是你好心辦了壞事，把人家害了。
Another point is, if you explain this practice method (of desire realm meditation) to someone without them systematically understanding the related principles of desire realm meditation and they proceed to experiment based on your fragmented explanation without a systematic understanding, it will inevitably lead to problems. When experiments are conducted without a systematic understanding of the principles, it will inevitably lead to problems, and in the end, your good intentions will backfire, and you'll end up harming others.
這不像之前學佛教離相的時候，離相的你隨便講。我們大家在群裏很多人也在講解佛法，你可以隨便講，你最多就是講錯了。你講錯了，人家最多就是修錯，他肯定不出問題，因為什麼？因為是離相的，他無非就是不成功，他不會出問題的。但是談到即相的時候，談到欲界定的時候，你講錯了就不得了，你就害了人家。因為人家會照著你的去做，這一做就會出問題，這一出問題，就是嚴重的問題了，它就不是一般的問題。所以我們大家就要在德的這個方面，在這一方面要警惕。在法的傳播方面，涉及到欲界定這一點的時候，和我們之前講離相的時候，它的要求是不一樣的。
This is different from when we were learning about detachment from phenomena in Buddhism before. Regarding the aspect of detachment from phenomena, one can speak casually. The worst case will be the students’ incorrectness in their practice If the one sharing Buddhist wisdom makes a mistake, they won't encounter any further problems because it's about detachment from phenomena. However, when it comes to attachment to phenomena, when discussing desire realm meditation, making a mistake is serious; one ends up harming others. Because people will follow the instructions, and when things go wrong, it becomes a severe problem, which is not just an ordinary problem. Therefore, we must be vigilant in terms of virtue. In this aspect, when it comes to disseminating the law, especially when it comes to desire realm meditation, the requirements are different from when we were discussing detachment from phenomena before.
在談到離一切相的修行中，是沒有任何秘密可言的。談到即一切相的修行中，是一定有秘密可言的，是不隨隨便便講的。所以不要你今天學了一點之後，就出去對別人隨隨便便講。在欲界定的修行中要做到一點，就是三緘其口，絕不隨便講。你只要講你將來一定會承擔因果，因為你會害人家的。所以這個是我們在這方面也需要注意的。
In discussions about practicing detachment from all phenomena, there are no secrets to be kept. However, when it comes to practicing attachment to all phenomena, there are definitely secrets to be kept, and it's not something to be casually discussed. It’s very risky to casually share the concepts to others after only a slight touch of the content. In the practice of desire realm meditation, you must learn to keep silent and never speak casually. Just remember that if one does that, one will bear the consequences in the future because one will end up harming others. So, this is something we need to be mindful of in this aspect.
這是我們談到德，從一般人的角度，你怎麼樣培養這個德。
This is how we view virtue from the perspective of ordinary people.
第二個，就是從修行的角度，從實證的角度，怎樣去培養和理解德。
Secondly, from the perspective of empirical practice, how do we cultivate and understand virtue.
一般人的德只是一個世間德，就是談的一個心安——心安是個基礎，沒這個基礎，他一定會出大問題；但有了這個基礎，還不能使這個德達到更高的層次，那麼怎麼樣，就必須實證。實證到了一個更高的層次之後，你才會對這個德有了更深刻的認識。
For ordinary people, virtue is simply a virtue in the 3D world. The virtue primarily concerns having peace of mind. Peace of mind is fundamental; without it, significant problems will inevitably arise. However, merely having this foundation is not sufficient to elevate virtue to higher levels. To achieve higher levels of virtue, one must engage in empirical practice. Only after reaching a higher level of practice, one will gain a deeper understanding of virtue.
這個實證是我們之後會進一步地去努力的，這個現在談也沒有多大意義。這個大家實證到一定層次的時候，不用說你自己就明白。許多問題，並不是說我們現在依靠一般人的理解，你就能夠真正地明白。這是第二個。
This process of practice is something we will strive for further in the future. Discussing it now holds little significance. When you reach a certain level of practice, you will understand it intuitively. Many issues cannot be truly understood solely based on ordinary people's comprehension mindset. That's the second point.
也就是說，我們要瞭解德，分為兩個層次：一個層次是一般人的層次，也就是修行剛開始的階段，它是一般的層次；第二個就是實證，實證到一定程度的時候，你會有進一步的認識。這個德究竟是什麼？更高層次的德是什麼？這是我們實證到一定階段，才能夠去真正地掌握的。
In other words, we need to understand virtue from two levels: one is the ordinary level, which is the initial stage of practice and is quite basic. The second is from the empirical practice level, where, upon reaching a certain level, you will have a deeper understanding. What exactly is virtue? What is the virtue at higher levels? These can only be truly grasped after reaching a certain stage of practice.
實證本身不難，最難的是“德”這個東西，因為我們大家都知道，所謂的修行，真正的修行是無修，真正的學習是無學，真正的佛法是無法，道家也是大道自然，大道無為。為了想達到那種層次，也就是說，你要想達到一個非常高的層次，你必須有一個自然無為的過程。這個自然無為，是怎麼證得的？為什麼要這樣？因為什麼？只有這個德達到很深的層次的時候，這個靜才能夠達到非常深沉的層次。
The empirical practice itself is not difficult. What's most challenging is virtue itself, because genuine practice is about non-practice, genuine learning is about non-learning, and genuine Buddhism is about non-dharma. Taoism also emphasizes the natural way, the way of non-action. To achieve such levels, you must undergo a process of natural non-action. How is this natural non-action attained? Why is it necessary? Only when virtue reaches a profound level, the true tranquility be achieved.
所以，對於這個問題，我們大家要糾正一個觀念：在欲界定的實證中，最核心的一個問題就是“德”的問題，這個問題解決不好，你的功夫是沒法上去的，你也是絕不可能達到一個很高層次的，你不會成為一個高人的。這一點你就儘管放心吧。
Therefore, regarding this issue, we must correct a misconception: in the practice of desire realm meditation, the most crucial issue is virtue. If this issue is not addressed properly, your efforts will be in vain, and you will never reach a high level, no matter how hard you try to practice it, no matter how diligently you pursue it. It is essential to understand this.
如果這方面你解決不了，你是絕不可能成為一個高人的，無論你多麼辛苦地去實證，多麼精進地去實證，都沒有根本意義的，一定要明白這一點。
Not only does it lack fundamental significance, but it also fails to reach high levels and can even lead to problems.
不僅僅是沒有根本意義，達不到高層次，反而容易出問題。
我們大家習慣性的一個錯誤，是什麼？你認為這個是實證，我在操作、我在觀呼吸，我要擺一個標準的姿勢，雙盤，身體也非常挺拔，一直在觀呼吸的，你覺得這個是在實證的。
A habitual mistake we make is thinking that operations such as observing and controlling the breath while maintaining a standard posture constitute practice.
那麼，這個只是其中的一個方面，而且，還不是核心的方面，最核心的方面、最難做的方面是——“德”這個方面。所以你一定要下功夫，在德這個方面努力。這個方面也是你最容易忽略的。你為什麼會忽略它？因為你覺得它沒法兒下手，你覺得談這個東西有點兒空洞。社會上人人都在談這個東西，那些心靈雞湯都是一碗一盆的，都在談這個東西，但那些都是沒有法子從根本上解決問題的，還不夠細緻的。
However, this is just one aspect and not the core aspect. The most crucial and challenging aspect is virtue. So, you must put effort into developing virtue. This aspect is also the easiest to overlook. Why do you overlook it? Because you feel like you can't grasp it, you think talking about it is somewhat abstract. Everyone in society talks about these things, but those spiritual talks are just scratching the surface and aren't detailed enough.
所以，“德”這個問題，落實這個問題，是咱們大家下去要完成的一個作業，這個作業是你需要用幾天的時間去做的。你可能就覺得這個作業題根本就沒法兒做，沒什麼可做的，但是事實上它的內容多的很，非常非常的多。你需要一點一點地去想，然後去查資料啊，查經典啊，然後去做這個作業。做完作業之後就是操作，這個操作容易，你不用管，操作咱們之後會詳細地去談。
So, addressing the issue of virtue is a task we all need to complete. This task may seem impossible to complete within a few days, but in reality, it encompasses a vast amount of content. You need to think about it in detail, research materials, consult scriptures, and then complete this task. After completing the task, comes the operation, which is easy and something we will discuss in detail later.
因為這個東西，操作其實是沒有多大的難度，最難的是上面這個“德”的問題。這個東西你應該怎麼去解決？雖然你用了幾天時間去思考去寫。但是幾天的時間，你得到的一個結果肯定還只是皮毛，只是你瞭解了一點而已。這個德的認識，一層一層的認識，大概需要你幾十年的時間。你沒有那麼長的時間，是絕不可能做得到的。這個你做到了，那麼你輕而易舉地就會證入一個非常高的層次。
Because the practice itself is not particularly difficult, what's most challenging is the issue of "virtue" above. How do you solve this issue? Even if you spend several days thinking and writing, the result you obtain will only scratch the surface; it's just a small understanding. Understanding virtue layer by layer likely requires decades. You don't have that much time; it's impossible. If you can achieve this, you will effortlessly reach a very high level.
（輯錄自微信公眾號《汝是》2023年6月16日發佈的文章）
(Excerpted from an article published on the WeChat public account "You Are" on June 16, 2023)