本章的目錄是，12.1 基礎知識，12.2 四禪（如插圖12.0-8至-5所示），12.3 四空定（如12.0-4至-1）。本章的第二、三小節是篇古代的佛經。

Contents of this chapter are, 12.1, basic knowledge; 12.2, four meditations (refer to illustration 12.0-8 to -5); 12.3, four empty stillness (refer to illustration -4 to -1). The second and third subsections of this chapter are an ancient Buddhist scripture.

什麼是禪？《佛學次第統編》定義禪定為思維修。禪定經歷即是佛五眼通中的天眼。眼是對這種知識的比喻。佛的五眼通是肉眼通、天眼通、慧眼通、法眼通、和佛眼通。其中天眼是慧眼的基礎；佛教中就說，天眼是慧眼的根。世間人的幻覺經歷不足，所以不能理解鬼神佛現象。禪定的修習可以彌補這一缺失；由此多種不同身心狀態的經歷（如插圖12.0-1至13所示），修習者可以生長出天眼，證得生死智證通。生死智證通即是禪定中多種興趣生、興趣滅的經歷。

What is meditation? Compendium of Buddhism defines meditation as heart (i.e., mind) cultivation. Meditation experiences are the Celestial Eye. Eye is metaphor of the kind of knowledge. Buddhist Five Eyes Through are Flesh Eye Through, Celestial Eye Through, Gnostic Eye Through, Juristic Eye Through, and God Eye Through. Among the five, Celestial Eye is foundation for gnosis, therefore, Buddhist says that Celestial Eye is root of Gnostic Eye. Mundane beings have insufficient experiences of hallucinations, so they cannot understand phenomena of ghosts, gods and Buddhas. Practicing meditation can make up for the deficiencies; from the experiences of various physical and mental states (as shown in illustrations 12.0-1 to -13), practitioner can grow Celestial Eye, and prove the Intellectual Testament Through of Birth and Death. Intellectual Testament Through of Birth and Death is the experience of various interests arising and extinguishing in meditation.

12.1 基礎知識 Basics of Meditation

12.1.1 三調 Three Adjustment

修習禪定講究三調：調姿，調息，調心。

Practicing meditation, meditator pays attention to the three adjustments：posture adjustment, breath adjustment, and heart (i.e., mind) adjustment.

一、調姿 Posture Adjustment

禪定的修習，盤坐的姿勢最好，脊柱越直越好，如插圖12.0右下所示。閉眼，目光內視朝向注意力集中的部位，如所謂的眼觀鼻，鼻觀口，口觀心。舌上卷，舌尖頂在前上齒根部。

1. Practicing meditation, cross legs sitting (refer to illustration 12.0 right lower portion) is the best, keeps spine as straight as possible. If you can’t sit like that, sitting on chair or lying down on bed is also consider acceptable. Eyes are closed, watching toward nose, nose watches mouth, mouth watches heart. Tongue is rolled up, and its tip touches the roots of the upper front teeth.

二、調息Breath Adjustment

呼吸要儘量做到深、長、細、勻。作者本人採用腹式呼吸法，即吸氣時想象把氣吸入胸口或者丹田，下腹鼓起。呼氣時下腹癟下，胸部挺起，像貓狗等動物那樣呼吸。

2. Breathing should be as deep, long, thin, and even as possible. Author me adopted the abdominal breathing method, that is, when inhaling, imagine inhaling the air into the chest (i.e., Middle Dantian, refers to illustration), and the lower abdomen bulges. When exhaling, the lower abdomen is deflated and the chest is raised, breathing like cats and dogs.

三、調心Heart Adjustment

“收來無半點，放出有千般”，是對心的描述。興趣、意向控制着心的走向; 此說意住在哪兒，心就在哪裡形成，所以調心是談意識的所住，或說所向。對意向的調整是對心進行比較粗略的調轉。當興趣，或說意向的轉變放慢了，心的移動就也放慢了，心對身體和外部世界的投射也放慢了。

"Gathering back is nothing, sending out are thousands of things and affaires”, what the heart are! Interests and intentions control the direction of the heart (i.e., mind); where the heart resides, the heart is formed, so adjusting the heart refers to where the intention resides, or where it is directed. The adjustment of the intention is a relatively rough heart adjustment. When the shift of interest, or intention, slows down, so does the movement of the heart, and so does the heart's projections to the body and the external world.

此狀態中，修習者，就是自己的意遷徙於三千大千世界，即生命之樹（如圖12.0）之中，就好像一隻步屈蟲行於樹的枝葉中。這是個一念即是三千念，三千盡在一念中的世界；是一花一世界，一葉兒一洞天的境界。修習禪定，即行者行於業林之中。什麼是業？業是身口意行為的積累，即身口意三業。一、身業，謂由身所造者，即身即是。二、口業，謂由口所造者，即口說者是也。三、意業，謂由意所造者，即意思者是也。

In this state, meditator is his or her own intent, is his own heart moves, therefore word migration is used. The state is that migrator is migrating in “Three-Grand Great-Grand World”, like an inchworm migrating in a big tree. This concept is that the immediate one thought is three thousand thoughts, three thousand are in the immediate one spell (i.e., present one thought); one flower is one world, one leaf is one cave of sky. Practicing meditation is that migrator is migrating in karmic forest. What is karma? Karma is an Indian word, means the accumulations of body, speech, and heart behaviors, that is, the three karmas of body, mouth, and heart. 1. Body karma, which is said the created by the flesh body, is the flesh body. 2. Oral karma, the created by the mouth, whatever the being spoken is. 3. Intentional karma, that is what the mind is thinking right now.

禪定中，人，即意，曝露於大千世界之中，行者如何協調身心內外，從容地行於業林？從身體和外部世界都是心的投射來說，吾心即宇宙，宇宙即吾心。而意統攝身體和口語的行為，意念是心的導首；筆者少年時修習禪定常用此咒來協調身心內外的環境：

In meditation, humans, that is, his or her own intentionality, are exposed in the “Three-Grand Great-Grand World”. How can a practitioner coordinate his body and mind inside and outside, and walk calmly in the karmic forest? Respecting the fact that both the body and the external world are projections of the mind, my heart is the universe, and the universe is my heart. Intent dominates bodily and orally behaviors, and intention is the leader of the heart. When I was a teenager, practicing meditation, I used this spell to coordinate internal and external environments:

天上過往的神靈，本方土地、荒郊野外的孤魂、和地下的魔鬼為我作證。我現在發誓，我盧岩今天修習禪定（或說氣功），我不是只為我一個人，也不只是為了我的家人和朋友，我是為了無數無邊的眾生。若我學有所成，將回報無數無邊的一切生靈。

Gods, spirits passing by, lord of the land, lonely souls in the wilderness, and devils under the earth bear witness for me. I swear now that I, Lu Yan, practice meditation today, and I am not just for myself, nor just for my family and friends, I am for countless sentient beings. If I succeed in my studies, I will repay countless and boundless beings.

再粗略一些調心，那就是將禪定的修習溶於生活，修四無量心。四無量心亦名四等，謂慈、悲、喜、舍也。慈無量心，同情眾生受五道中種種身苦，常求樂事以饒益之。悲無量心，愍念眾生，不忍眾生受到傷害。喜無量心，隨喜眾生，樂眾生之所樂。舍無量心，謂財施、無畏施、與法施。財施即施捨財物與眾生。無畏施即以愛語鼓勵眾生勇敢地面對困難。法施即以善法教導眾生。

To roughly adjust the mind, that is to dissolve the practice of meditation into life, to cultivate four infinite hearts. The four are also called Four Equality: mercy, sorrow, joy, renunciation. 1. Infinite Merciful Heart, is to sympathize with sentient beings’ kinds of bitter received among five paths (i.e., hell path, livestock path, hungry ghost path, human path, and sky path, as shown in illustration 12.0-22 to 1), always seek pleasing affaires to benefit them. 2. Infinite Sorrowful Heart, is to sympathize with all sentient beings, can't bear them hurt. 3. Infinite Joyful Heart, is to celebrate along sentient beings’ delights, to laugh at sentients’ laughter. 4. Infinite renunciative Heart, is the said asset donation, fearlessness donation, and law donation. Fearlessness Donation is to encourage all beings to face difficulties bravely with lovable words. Law Donation is to teach all living beings with benevolent laws, such as the Four Infinite Hearts. The Infinite Renunciative Heart, is Donation Ark, is leader of all other Arks, because only renunciative mood matches with unconscious, which is matching with God-sense.

12.1.2 練習過程 Meditation Practice

從未練習過氣功的人有這樣的入門過度階段。閉目內視心窩部（即中丹田，如插圖），心不外馳。在吸氣時，意念真氣（熱氣）隨吸氣，緩緩趨向心窩部；感覺（意念全在感覺上）把真氣吸到了胸口。呼氣時自然呼出，不加任何意識作為。常常行之，一般幾次練習之後，真氣就會在心窩部聚集起來。

People who have never practiced meditation have such an introductory transitional stage. Close your eyes and internally look to heart (the middle Dantian, as shown in illustration 12.0), and keep your mind still. When inhaling, intentions drive the true-air (warm feelings of air) and go along with true-air flowing down to Middle Dantian. Chinese word Dantian means land of panacea. As you exhale, exhale naturally, without any intentional effort. If you do it often, after a few times of practice, the true-air will gather in chest.

開始時，行者使用胸口，即中丹田，如插圖12.0所示，待真氣聚集於胸口後，把真氣用吸氣力推向丹田；這就是運氣。真氣在丹田（即插圖12.0中的下丹田）建立了根據地之後，禪定修習者總是以丹田為大本營，其它所修習的穴位為行營。真氣到達某個穴位時，就會引發相應的觸覺、聽覺等幻覺。

At the beginning, meditator uses the chest, which is the middle Dantian. After the true-air gathers in the chest, push them to Lower Dantian (refers to illustration 12.0) with the force of inhalation; this is “to transport true-air” (Chinese word 運氣). After true-air has established its base in Dantian (the lower Dantian in Illustration 12.0), meditator will always use Dantian as the base camp, and other acupoints (as shown in illustration 12.1.2) practiced as the camp. When true-air reaches a certain acupuncture point, it might trigger corresponding tactile, auditory, and other hallucinations.

初學者練習一段時間後，隨着吸氣就可能感覺真氣源源不斷地流向丹田；這時，任脈就已經打通了。隨後，練習者可以練習打通督脈，以至於依照針灸的圖解打通六陰六陽十二經脈、奇經八脈等。

After practicing for a period, beginners may feel that the true-air flows to the Dantian continuously as he or she inhales; at this time, the Ren channel has been opened. The word channel here means those lines in acupuncture charts shown in illustration 12.1.2. Meditator should drive true-air go along those channels (lines in charts). If Meditator tries to drive true-air go somewhere without a channel, true-air doesn’t go, or collapses. Afterwards, meditator can practice opening up Du (the governor) channel on human back, so as to open up the six yin, six yang, eight strange sutras (sutra is name for some of those channels), etc. according to the diagram of acupuncture (as shown in illustration 12.1.2).

12.1.3 觸覺幻象Tactile Hallucinations

上面描述的真氣運行現象，現代心理學稱做觸覺幻覺。隨着禪定修習者的不斷進步，會有更多的幻象出現。真氣不能通過的地方，就會淤積，表現出脹，痛等現象。練氣功者還可能會遇到很多，如動觸（肢體局部肉的跳動）、癢、涼、暖、輕、重（局部身體沉重）、澀、滑、漪（如有手指或水滴觸動皮膚或肢體）、喜、怒、哀、樂、哭等。

The phenomena of true-air movement described above is called tactile hallucination in modern psychology. As meditator progresses, more hallucination will appear. Where the true-air cannot pass through, it will accumulate, feeling traffic jam, swelling, pain, heavy, etc. Meditator may also experience many, such as twitching (pulsation of local flesh), itching, coolness, warmth, lightness, heaviness (heaviness of local body), astringent, slippery, rippling (like fingers or water droplets touch the skin or body), joy, anger, sorrow, laugh, crying, etc.

修習者還可能遇到身體晃動、變大、變小、漂浮；有氣在皮膚底下流動；有人或者什麼東西拍你一下；有蟲子或者小老鼠在皮膚底下或者皮膚上跑來跑去等現象。有東西在皮膚下跑動時，如果修習者是睜着眼睛練習的，甚至可以看到，那東西跑的地方，皮膚會鼓起來。有東西在皮膚上跑動時，練習者甚至可以看到，出現凹下去的地方（那東西的腳印）。古時候，對上述現象有很多命名，比如淘氣鬼，胳肢鬼等。

Meditator may also encounter bodily swinging, becoming bigger, smaller, and floating; there is air flowing under the skin; someone or something pats you; there are insects or small mice running around under the skin or on the skin, and so on. When something runs under skin, if meditator is meditating with eyes open, even can see that where the thing runs, the skin bulges. When something runs on the skin, meditator can even see sunken places (the footprint of that thing) appear on the skin. In ancient times, there were many names for the above phenomena, such as naughty ghost, tickling ghost, and so on.

如何移除身體觸覺的幻覺？通常的作法是呵斥，如：去！走開！別煩我。幾次或數月之後，當無意識收到了信息，就會把那種幻覺抑制了。另外，輕撫或輕拍頭頂的百會穴，對於吸收幻覺的氣歸入經脈有幫助。也可以用手觸摸幻處來移除幻覺，別的如洗澡等。

How to remove tactile hallucinations? The usual way is to scold loudly, such as: Go! go away! do not bother me! After a few times or months, when the unconscious receives the message, it suppresses the hallucinations. In addition, stroking or patting Baihui acupoint on top of head is helpful to absorb those true-air back to acupoints. You also can touch the tactile hallucinations with your hands to remove them; and others such as taking a bath.

讀者可能會有疑問，為什麼要出聲或大聲地說：你走開，我不喜歡你？答：無意識（即神識）只接受現量。一般的，直接的身體和語言行為，無意識可以接受到，而對思想行為信息接受的效果差，或者不接受。

Readers may wonder, why do you scold them loudly: “you go away, I don't like you”? Answer: Unconscious (that is, God-sense) only accepts Present Quantity (refer to section 11.4.5, Life Tree’s sense node). In general, direct physical and verbal behaviors can be accepted unconsciously; the effect of receiving information from mental behaviors is poor, or not acceptable by unconscious.

12.1.4 禪定功德 Merits and Virtues of Meditation

當禪定的修習者已經掌握了，習慣了上述的基本功法，更喜歡研究特異功能，下面的幾個時間段比較好，氣感強，容易引發幻覺。中午12點左右，晚上6點左右，午夜12點左右到早上6點左右；這就是古人所說的子午卯酉。有人說這幾個時間段招魔，它們特別避開這幾個時間段。幻覺現象中有許多是人們所說的魔鬼，而我們禪定修習者稱其狀態為定，稱其中的鬼神魔等幻覺經歷為功德。為什麼叫功德呢？

When meditators have mastered the above-mentioned basic skills, and prefer to study supernatural powers, the following time periods are better, with strong true-air feelings and easy to cause hallucinations. Around 12:00 noon, around 6:00 pm, around 12:00 midnight to around 6:00 am; this is what the ancients called Ziwu Maoyou. Some people say that these time periods attract demons, and they especially avoid these time periods. Many of the hallucinations are what people call demons, but we meditator call those states samadhi (an Indian word, means correct stillness), and call those phenomena as Merits and Virtues of Meditation. Why is it called merit and virtue?

我小時候，一次崔鳳龍姨父給我講，比如說，有個小女孩感覺身體裡有個小老鼠在跑動，就很害怕，就病了。父母到廟裡問大德師傅。大德師傅一聽，說：“啊！這沒什麼！我小時候也有過那種現象，沒什麼害處，不理它，或者趕它走，打它一下，出聲對它說：‘走開！我不喜歡你！’ 也許兩、三次，一兩個月後，那種現象就不發生了”。結果那小女孩兒的病就好了。這廟裡別的和尚一看，一聽，就想：為什麼，大德師傅說幾句話，那人的病就好了呢？通過觀察，他們發現，大德師傅身上有德（即那樣的經歷）。因為他身上有德，所以他說幾句話，病人聽了，病就好了。

When I was young, Uncle Cui Fenglong once told me that, for example, a little girl felt a little mouse running in her body, she was very scared and fell ill. Parents went to temple to ask for the master of Great-Virtue. Upon hearing her parents’ description, he answered: "Ah! It's nothing! I also had that phenomenon when I was a child. It's not harmful. Ignore it, or drive it away, hit it, and say to it loudly: 'Go away! I don’t like you!' Maybe two or three times, after a month or two, that phenomenon will stop happening." As a result, the little girl recovered from her illness. When other monks in the temple saw it and heard it, they thought: Why? After Great-Virtue said a few words, that person's illness was cured! Through observation, they found that Great-Virtue master has virtue in him, that is the kind of hallucinational experiences. Because he has merits and virtues in him, he cured the patient with just a few words.

我崔鳳龍姨父還給我講。大德師傅身上的德是得來不易的，不單單是他辛辛苦苦練氣功所得來的這些心得體會；還有，他很有可能從事過很多種行業的工作，了解很多種行業的辛秘，那些經歷也都是德。

My uncle Cui Fenglong told me about it. The virtue of master Great-Virtue is hard-won, not only because of his hard work in practicing meditation, but also because he has probably worked in many industries and understood the mysteries of many industries. Those experiences are also virtues.

12.1.5 天耳通 Clairaudience

隨着禪定修習者功夫的上升，觸覺聽覺和視覺都會變得敏銳。在入睡前，他或她可能聽見自己心跳的聲音。據現代心理學分析，睡覺前聽見自己的心跳，那聲音實際是耳聽小骨附近血管收縮舒張造成的。修習者可能遇到如下的聽覺幻覺，如聽到口哨聲、嘶嘶聲、嘀嘀聲、嗚嗚聲、鳥叫聲、水流聲、蛙鳴、風吹洞穴，雨聲、雷聲等；再如有人在像開會似的討論問題、有人招呼自己、有人告訴自己些什麼等。

With the improvement of meditational skills and spend more and more time, his or her senses of touch, hearing and vision will become sharper. Before falling asleep, he or she may hear his or her own heartbeat. According to modern psychological analysis, if you hear your own heartbeat before going to sleep, the sound is actually caused by the contraction and relaxation of blood vessels near the ossicles. Meditator may encounter the following auditory hallucinations, such as hearing whistles, hisses, beeps, whining, birds, water, frogs, wind blowing through caves, rain, thunder, etc.; Another example is that someone is discussing issues like a meeting, someone greets you, someone tells you something, etc.

隨着修習者的不斷理解和研究，就懂得了彼是內慮所託，從而證得了天耳通、天腿通、和他心通等智慧。本文後文將從視覺幻覺來講解這幾種神通，與天耳通的道理相同。

With continuous understanding and research, practitioners will understand that those objectives are based on one’s own inner thoughts, and thus realize the wisdom of Celestial Ears (Clairaudience), Celestial Legs (Teleportation), and Reading Other Minds (Clairsentience). Later in this article, I will explain these kinds of supernatural powers from the perspective of visual hallucinations, which is the same as the principle of Celestial Ears.

如何移除聽覺幻覺？通常的作法是呵斥，諸如，“去！走開！別煩我” 。幾次之後，當無意識收到了信息，就會把那種幻覺抑制了。

How to remove auditory hallucinations? The usual way is to scold them, such as: Go! go away! do not bother me! After a few times, when unconscious receives the message, it suppresses the hallucinations.

12.1.6 天眼通 Clairvoyance

視覺幻覺即是天眼所見，下面舉例說視覺幻覺世界中的幾種現象。

Visual hallucinations are what the Celestial Eye (i.e., Clairvoyance) sees. The following are examples of several phenomena in the world of visual hallucinations.

（1. 功能飛有 Function Flies to Have）

小時候，一天，我正在打坐，忽然看見頭頂前方飛來一本書。我心想：那是什麼？太遠了，看不清楚，近點兒就好了！那本書就飛近了。我想：呀！你還是活的，有智力！那本書晃動，像是懂我的意思，高興得蹦蹦跳跳的。我就說（實際是在想）：你真的是智能生命物？那本書就又晃動。我就說：那你從哪來？找我幹什麼？那本書晃得很厲害，像是着急得不得了似的。

When I was young, one day, while I was meditating, I suddenly saw a book flying in front of my head. I thought to myself: “what is that? It's too far away, I can't see clearly, just get closer!” The book flew closer. I thought: “ah! You are alive and intelligent!” The book shook, as if it understood what I meant, jumping up and down with joy. I just said (actually thinking): “Are you really an intelligent being?” The book shook again. I asked: “Where are you from? What are you looking for?” The book was shaking violently, as if couldn’t hold what it meant.

這時幻境有些不穩定，我就趕忙集中精力，一邊調整維持幻境，一邊想：你不能說話，我就不問了；這本書的前面是這樣，那後面是什麼樣？立刻，那本書的畫面呈現了它的背面。這時我又高興得不得了，也沒有什麼事兒做。看了一會兒，就厭膩了。那本書就飛走了。幻境結束的時候，我也結束了打坐。我感覺全身舒暢，身體表面有細微電流的感覺。

At this time, the still state was a little unstable, so I hurriedly concentrated my intention, adjusted, and maintained the hallucinational environment, and thought: “You can’t speak, so I won’t ask!” The front of this book is like this, what is the back? Immediately, the image of the book showed its backside. At this time, I was very happy again, and there was nothing to do. After watching it for a while, I got bored of it. The book flew away. When the hallucination ended, I also ended my meditation. I feel comfortable all over my body, and there is a slight electric current on the surface of my body.

（2 👻 奪命魔鬼 Demon Phenomena）

我上初中時的一天早上，為了準備考試，我醒的特別早，大約是早上三點多鐘。看書看了一會兒，我就困睡了，就仰躺在炕上，頭頂着南牆，習慣性的做了幾次練氣功的呼吸。由於長時間的練習，我的舌尖總是頂在前上齒根部。

One morning when I was in middle school, in order to prepare for the exam, I woke up very early, about three o'clock in the morning. After reading for a while, I felt sleepy and laid my back on bed, with my head against the south wall, and habitually took a few breaths for practicing meditation. Due to long time of practice, the tip of my tongue always touches the root of my upper front teeth.

忽然，我感覺，頭的右上方是空的，（本來是牆），有幾個像是小孩兒畫的人臉，閃閃發光。我想: 這畫得叫啥東西，我用腳畫得都比你們好看！我這就惹禍了。那幾張發着光的臉站成一條線向我沖了過來，撞在我右邊的頭頂上。

Suddenly, I felt that the top right of my head was empty, (it was a wall), and there were a few human faces that seemed to be drawn by children, shining brightly. I thought: “What is this painting called? I can paint it better with my foot!” This is where I get into trouble. The glowing faces charged towards me in a line, hitting the top of my head on the right side.

在當時，由於我練氣功養成的習慣，不輕易做出改變姿勢的反應。我還在感覺全身的狀態，感覺到：我的臉，腹部皮肉，及腿上皮肉全部變形成波浪狀向我右頭頂被撞的部位移動。臉部的皮肉變形十分強烈，我趕緊用手把五官的皮肉向回推。我感覺效果很好，就緊接着，按推腹部的皮肉復位。然後我迅速站起來，把腿和全身的皮肉復位。忙完了，我已經出了一身汗。好在我沒發現出現軟組織拉傷，全身都迅速恢復了正常。

At that time, due to the habits I had developed from practicing meditation, I was not easy to respond to changing postures. I was still feeling the state of my whole body, felt my face, the flesh on my abdomen, and the flesh on my legs all deformed into waves and moved towards the hit part on the top of my right head. The flesh on the face deformed very strongly, so I quickly pushed back the fleshes of my face with my hands. I felt that the effect was very good, so I pressed and pushed the flesh of the abdomen to reset. Then I quickly stood up and reset my legs and the flesh of my whole body. When I finished recovering my fleshes, I was already sweating whole body. Fortunately, I noticed no any soft tissue strained, and my whole body quickly returned to normal.

前面講的現象被稱為幻覺，還是叫魔鬼，沒有分別；關鍵是理解真相。幻覺世界裡，所有的動物，植物，以及沒生命的山川大地、江河湖海等，都是平等的。

It makes no difference whether the phenomenon mentioned above is called a hallucination or a devil; the key is to understand the truth. In hallucinatory world, all animals, plants, and inanimate mountains, rivers, lakes, and seas, all are equal.

從此，我開始注意禮貌，守戒，努力尊重任何事物，不管是活的還是沒生命的東西。這是由於練習氣功，自發地遵守戒律；戒由修習者自身體內發出（即自覺），是道果。

From then on, I began to pay attention to politeness, to hold precepts, and strive to respect everything, whether it is living or inanimate. This is due to practicing meditation, spontaneously obeying the precepts; the precepts are grown from the meditator’s own body (that is, self-awareness), which is the fruit of path.

移除視覺幻覺的方法同上文：無論是什麼，就像似對待六、七歲小孩子一樣，或有禮貌地交流，或者趕它走。視覺幻覺對於呵斥是有直接反應的，比如你讓它離開，它就離開。而聽覺幻覺反應得比較慢，一般需要幾天；觸覺幻覺反應得更慢，可能需要幾周時間。

Method of removing visual hallucination is same as above: no matter what it is, just like treating a six- or seven-year-old child, or communicate politely, or drive it away. Visual hallucinations have a direct response to yelling, for example, if you let it go, it will go away. Auditory hallucinations are days slower; tactile hallucinations are weeks slower.

12.1.7 天腿通 Teleportation

蹬牆入畫就是在禪定中，盯着幻境裡的某物可能心生好奇，迷惑，接着，如上文客觀目標的瞬間變化。產生天腿，即瞬間轉移的原因是，這種客觀目標變化大，乃至整個環境都在瞬間內變了，如同瞬間來到了另一個地方，參見15.1節集起的案例，和下文的案例。

Stepping into the painting is to be in meditation, staring at something in the hallucinations, may feel curious and confused, and then, as mentioned above, the objective goal including the whole environment changes instantly. The reason of Celestial Leg (i.e., Teleportation, instant transfer) is that this kind of objective goal including whole environment changes simultaneously; as if you have come to another place in an instant, see the case of Aggregate Arousal in section 15.1, and next case.

在幻境裡，環境通常與思想意識相匹配而變化，彼是內濾所託。比如，在一個很熱的傍晚，我在打坐，剛進入的幻境是一個傍晚的山坡。我感覺很涼爽。看見草地上的草波動，好像有風在吹，我想：有點兒風好，更涼快。在這個世界裡，風就變大了。我想：這風越來越大，好像是要下雨。在這個世界裡，就下起雨來了。我想：下雨好，莊稼地現在旱了；再下大點兒才好吶！雨就下大了。我想：不好！我這是在哪裡？雨下得這麼大；如果有洪水，我往哪裡跑！洪水就來了。

In hallucination, usually environment changes to match the present intention of mind, the objectives are supported by own inner thoughts. For example, on a very hot evening, I was meditating, the hallucination I just entered was a hillside in evening. I felt cool. Seeing the fluctuating grasses, like there is a wind blowing, I thought: “A little wind is better, it is cooler.” In this world, the wind becomes stronger. I thought: “The wind is getting stronger and stronger, as if it is going to rain.” In this world, it was raining. I thought: “It's good to rain, the crops are dry now; it would be better if it rained more!” It rained heavily. I thought: “Not good! Where am I? It's raining so hard; if there's a flood, where am I going!” Then the flood came.

12.1.8 他心通 Clairsentience

有一次在禪定中，我看見一個美女。看着、看着我就想：“好像她的顴骨有點高”。這個美女突然變成了一具骷髏。我被嚇出了幻境，發現全身是汗。我還在想呢：“不就是看看你麼，你嚇唬我幹嘛！” 我又一想：也是，我那麼盯着人家看，人家當然不願意了。我還是得好好地守戒，非禮勿視！

Once in a hallucination, I saw a beautiful woman. I looked at her and thought: “It seems that her cheekbones are a bit high.” The beauty suddenly turned into a skeleton. I was frightened out the hallucinatory environment and found that my whole body was sweating. I was still thinking: “Isn't it just to look at you, why are you scaring me!” I thought again: “Yes, if I stare at her like that, of course she doesn't want to. I should hold precepts tight, don’t look as if it isn’t polite.

結合上面的例子，用僧璨大師《信心銘》裡的幾句話來解釋上面發生的事：1. 歸根得旨，2. 隨照失宗；3. 須臾返照，4. 勝卻前空；5. 前空轉變，6. 皆由妄見。

Combining the above example, I will use a few words from Master Sengcan's "Confidence Inscription" to explain what happened above: 1. Going back to the root to get the purpose; 2. follow the illumination and lose the original. 3. Instantly, it returned; 4. It is better than former empty. 5. The former empty’s transformation, 6. is due to your illusive prejudgment. 

1. 歸根得旨，2. 隨照失宗。我看着看着就想：她的顴骨有點高。什麼是隨照失宗？我得出結論，她的顴骨高，這是照見了她的顴骨。瞬間後，美女消失了，但我沒注意到。

1. Going back to the root to get the purpose; 2. follow the illumination and lose the original. Match to the above case: I looked at her and thought: “It seems that her cheekbones are a bit high.” The beautiful woman disappeared, but I didn’t notice.

3. 須臾返照，4. 勝卻前空。美女消失的時間很短，不容易注意到。美女的畫面被骷髏取代了。我被嚇出了幻境。那骷髏是哪裡來的？是我想象她顴骨的像。也就是前段，我歸根得旨時，我所想象的顴骨的相被想這個心所有法取來了，取代了美女。

3. Instantly, it returned; 4. It is better than former empty. The beautiful woman disappeared (I didn’t notice), and it instantly returned, but this time it is a skeleton. Where is the skeleton in forethought? Answer: I think her CHEEKBONES are a bit high

5. 前空轉變，6. 皆由妄見。前面美女的幻像變成了幻像骷髏；這兩個虛空的轉變是因為我的妄見：她的顴骨高。

5. The former empty’s transformation, 6. is due to your illusive prejudgment. The former empty image of a beautiful woman transformed into another empty image of skeleton; all because of my prejudgment that “It seems that her cheekbones are a bit high.”

這種他心通的覺悟是：彼是內濾所託。

The enlightenment of “Reading Other’s Mind” (Clairsentience) is that the objective is born and held by one’s own inner thoughts.