English
English version Like drilling wet wood to get fire, fire cannot be obtained because it is not the right time; if breaking dry wood to get fire, fire cannot be obtained because of lack of wisdom. One must act in the right place and at the right time, measuring one's own ability, observing one's own mind, and understanding how much power the expedient methods have; one should be diligent when one should be diligent, and one should not be diligent when one should not be diligent. The Dharma of cultivation has suitable times and unsuitable times. If the mind is agitated and restless, one should not force oneself to be brave and diligent, as such forced bravery will prevent one from entering Samadhi; it is like adding a lot of firewood to make the fire strong, but a strong wind comes and cannot extinguish it. If one can use Samadhi to tame one's own mind, then one can control movement and stillness, and the mind can be stabilized; it is like a great fire that, even if blown by a strong wind, will be extinguished by pouring water on it. If the mind is weak and lazy, one will be drowned and unable to move forward, and one should not force oneself to practice; it is like a small fire with little firewood and no flame, which will extinguish itself without wind blowing. If one has a diligent and courageous mind, one will become stronger and attain the Tao quickly; it is like adding more firewood to a small fire, which will become more and more vigorous when blown by the wind, and will never be extinguished. If one is lax in practice, stops taming and restraining, even if one initiates practice, one will lose the Dharma protectors; it is like a patient who should be well taken care of, but if one is lax, one will not survive. If one has the thought of renunciation and maintains a righteous and equal mind, one should diligently practice at the right time and attain the Tao quickly; it is like someone riding a well-trained elephant, reaching the destination as desired without any obstacles. If there is a lot of lust and the mind is disturbed by love, one should not practice loving-kindness at this time; a lustful person practicing loving-kindness will become more infatuated and confused, like a person with a cold disease taking cold medicine. A lustful person's mind is scattered, one should contemplate impure things, and by earnestly contemplating impure things, the mind can be stabilized; if practicing the Dharma is in accordance with this, it is like a person with a cold disease taking warm medicine. If there is a lot of anger and the mind is full of rage and confusion, one should not contemplate impure things at this time; a person with anger contemplating ugly things will increase anger, like a person with a hot disease taking hot medicine. If someone has anger in their heart, they should practice loving-kindness, and by practicing loving-kindness without abandoning it, the anger will be extinguished; if practicing the Dharma is in accordance with this, it is like a person with a hot disease taking cold medicine. If one is very foolish and the mind is dark and shallow, one should not practice the contemplation of impurity, loving-kindness, compassion, and other Dharma methods. -------------------------------------------------------------------------------- 二行增痴无益故， 如人风病服麨药。 人心痴闇观因缘， 分别谛观痴心灭； 法行如是相应故， 如人病风服腻药。
Chinese
譬如金师排扇炭， 用功非时失[梦-夕+棐]法； 匆匆急[梦-夕+棐]不知时， 或时水浇或放舍。 金融急[梦-夕+棐]则消过， 未融便止则不消； 非时水浇金则生， 非时放置则不熟。 精进摄心及放舍， 应当观察行道法； 非时方便失法利， 若非法利为非利。 譬如药师三种病， 冷热风病除灭故； 应病与药佛如是！ 淫怒痴病随药灭。 坐禅三昧经卷下 现代汉语译本 执着于两种极端（增益和损减）毫无益处，就像患了风病的人服用炒面一样，毫无疗效。 如果人们内心愚痴黑暗，就应当观察因缘，通过如理作意的观察和分别，愚痴之心自然会灭除； 修行佛法也应如此相应，就像患了风病的人服用油腻的药物一样，才能对症下药。 譬如金匠鼓风扇火炼金，如果用力不当，没有掌握好时机，就会失去炼金的正确方法； 匆忙急切地鼓风，却不知道掌握时机，有时用水浇灭，有时又随意停止。 如果金属融化到紧要关头却停止，那么之前的努力就白费了；如果还没融化就停止，那就根本无法融化。 不是时候用水浇，金属就会重新凝结；不是时候停止加热，金属就无法炼熟。 精进用功、收摄心念以及放松舍弃，都应当观察并遵循正确的修行方法； 如果不是时候使用方便法门，就会失去佛法的利益，如果不是佛法的利益，那就会变成非利益。 譬如医生治疗三种疾病（冷病、热病、风病），都能对症下药，从而消除病患； 佛陀也是如此，应众生不同的病症而施以不同的教法！众生的淫欲、嗔恚、愚痴之病，也能随着佛陀的教法而灭除。 《坐禅三昧经》卷下
English
English version Clinging to the two extremes (increase and decrease) is useless, just like a person with wind disease taking roasted flour as medicine, which has no effect. If people's minds are foolish and dark, they should observe the causes and conditions. Through proper contemplation and discernment, the foolish mind will naturally be extinguished; Practicing the Dharma should also be in accordance with this, just like a person with wind disease taking oily medicine, so that the medicine can be effective. For example, a goldsmith uses a fan to stoke the fire to refine gold. If the effort is improper and the timing is not well grasped, the correct method of refining gold will be lost; Rushing to fan the fire without knowing when to stop, sometimes pouring water on it, and sometimes stopping arbitrarily. If the metal is stopped when it is about to melt, then the previous efforts will be in vain; if it is stopped before it melts, then it cannot be melted at all. If water is poured when it is not the right time, the metal will re-solidify; if heating is stopped when it is not the right time, the metal cannot be refined. Diligence in effort, gathering the mind, and letting go of abandonment, all should be observed and follow the correct method of practice; If expedient means are used at the wrong time, the benefits of the Dharma will be lost, and if it is not the benefit of the Dharma, it will become a non-benefit. For example, a doctor treats three kinds of diseases (cold disease, heat disease, wind disease), and can prescribe the right medicine to eliminate the disease; The Buddha is also like this, giving different teachings according to the different diseases of sentient beings! The diseases of lust, anger, and ignorance of sentient beings can also be extinguished with the Buddha's teachings. Dhyana Samadhi Sutra, Volume 2 --------------------------------------------------------------------------------