The Soul Engineering—VIII
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修禪的行者，如何坐禪？如何入性？
行者內心如果存有希望心、疑心、驚佈、大喜、重愛、憂悔等心，會對禪定有妨礙。有希望心，則不易入定，入定後有疑、怖等五心，則容易失定。
失定雖然不是病，但卻是坐禪者的一種挫折。未到地定、是初禪之前的方便定。這種定有二種邪偽相；
一則：定心過明；
一則：定心過暗。
過明的現象，是入定時，可以見到外在日月星辰宮殿等境界，如得神通。
過暗，則是入定後，無所知覺，如沈睡不醒。修禪者，對這種邪偽相，應清楚辨識。
資料來源：心靈甘露(二)，隆門圓通法師著。英文翻譯：張惠平
The Soul Engineering—VIII
How do the practitioners of the Zen Buddhism do meditation and enter the nature? If they bear hope, doubt, fear, great joy, great love, worry, and regret, they will be hindered when trying to enter Samadhi. If they bear hope, it will be difficult for them to enter stability. Once they have entered stability, they will be unstable if they have doubt, fear, great joy, great love, worry, and regret.
Becoming unstable is not sickness, but is a frustration for the meditators. The stage before the ground stability is the convenience stability of the initial Zen that has two evil, false phenomena: one is that the stable mind is too bright, and the other is that the stable mind is too dark. The former means that when one is in Samadhi, he can see things such as stars and palaces as if he had spiritual powers. The latter means that when one is in Samadhi, he is without perceptions as if he were in deep sleep.
A Zen practitioner should be able to discern such evil, false phenomena.
Source: Sweet Dew for the Soul (Vol. II), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.