现在我们研究〈五十阴魔〉，恐怕五百种阴魔都会出现哩！所以你们各位别把门打开，欢迎魔来捣乱。虽然说是魔，但是魔是从反面来帮助你修道的，就看你志愿坚不坚固？要是坚固，则“千魔不改，万魔不退”，什么也不怕。假如你无所求，所谓“到无求处便无忧”。无所求，就什么也不怕了。
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.
有人说：“我怕！”怕什么？譬如有人怕鬼，觉得鬼很丑陋难看，因为人人都知道人死了变成鬼，所以他就怕。可是没有人怕神，金甲神人也是很厉害的，可是人都不怕。孔子曾说：“敬鬼神而远之。”这是说你应该对他们恭敬，但不要接近他们，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.
魔是我们修道人的一种考试，所以各位不要有一种恐惧心。若是有恐惧心，你就是不想教魔来，它也会来；你若是没有恐惧心，它想来也来不了：这是最要紧的秘诀──就是不怕。你若是不怕，无所恐惧，这就是个“正”。“正”可以降伏一切，所谓“邪不胜正”，魔所怕的就是“正大光明”这四个字。你若有正大光明，魔也都循规蹈矩了，也会向你叩头顶礼。
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.
现在我们正研究色受想行识这〈五十阴魔〉的境界，这不过是扼要地解释，要是详细分析其境界，那是无量无边的。所以佛演说这五十种是帮助人容易察觉境界，人若明白了〈五十阴魔〉的道理，就不会为境界所摇动，这是最要紧的。
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.
若不想被境界所摇动，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。若与戒定慧不相合，都是心外求法，向外驰求。你若有戒力，就会有定力；真有定力，也就会有慧力。它是相生的，戒生定，定发慧，慧成佛，这是缺一不可。
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.
所以我们现在研究，要用一种客观的态度，不要有主观。你有主观，便容易落于偏见。要用择法眼来观察，也用妙观察智来研究，可是也不要执著在观察上。这种妙观察智就像镜子似的，和大圆镜智差不多。不过大圆镜智是不动不摇，能现出一切诸法实相；妙观察智是用一种观察的力量，才能知道清楚。我们要用客观的态度，不落于偏见，才能认识境界。你一认识境界，就不会被它所迷了。
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.
