..續本文上一頁度悭貪，持戒度毀犯，忍辱度瞋恚，精進度懈怠，禅定度散亂，智慧度愚癡。這六度修行圓滿，才能開悟。

　　Bodhisattvas use the Six Paramitas as their method of cultivation. They are: (1) giving, which takes stinginess across; (2) moral precepts, which take across transgressions; (3) patience, which takes across hatred; (4) vigor, which takes across laxness; (5) Chan concentration, which takes across scatteredness, and (6) wisdom, which takes across stupidity. Only when these Six Paramitas have been cultivated to perfection can one become enlightened.

　　我們都在作夢，所謂：

　　人生一場夢，

　　人死夢一場；

　　夢裏身榮貴，

　　夢醒在窮鄉。

　　朝朝是作夢，

　　不覺夢黃粱；

　　夢中若不覺，

　　枉作夢一場。

　　We are all now living in the midst of a dream. A verse goes,

　　In life it”s all a dream;

　　In death, a dream as well.

　　Dreaming, we enjoy glory and wealth;

　　Awake, we”re back in the gutters.

　　We dream every day,

　　Unaware that the dream takes no longer than a quick supper.

　　If we fail to wake up to our present dream,

　　Then we”ve dreamt through it all in vain.

　　在夢中明明有六趣(天、人、修羅、畜生、餓鬼、地獄)，等覺悟之後，叁千大千世界也化爲烏有了。爲什麼？因爲沒有執著。沒有執著，把萬事萬物都返本還原，又怎能有我相、人相、衆生相、壽者相？統統都沒有了。有人聽到這四相沒有了，就不敢修行，誤認修到極點，人也沒有了，衆生也沒有了，壽者也沒有了，怎麼辦呢？那什麼工作也沒有了，成爲失業的人。

　　In the dream, we see very clearly there are six paths of rebirth, (which are the heavens, the realms of humans, asuras, animals, and hungry ghosts, and the hells). Once we awaken, however, and get enlightened, then the entire trichiliocosm no longer exists. Why not

　　 Because we are no longer attached to it. When we are no longer attached, then all the myriad creatures in existence completely return to their origin. How could any further trace of self exist

　　 How could any traces of others, of living beings, or of a life span remain

　　 None of these exist any longer. Some people, after they learn that the four traces can be made to disappear, won”t dare cultivate any longer. They get upset at the idea of there being no more people, living beings, or life spans. They exclaim, "If there is no more work left to do, I will be out of a job!"

　　一定要有工作嗎？那就繼續顛倒吧！修行到了無四相的境界時，就能掃一切法，離一切相，證得諸法實相的道理，所謂：

　　一法不立，

　　萬法皆空。

　　Is it certain that you need to go to work

　　 That idea only insures that you will continue to be upside-down forever. If you can cultivate to the state of being free of the four traces and you can actually "Sweep out all dharmas, and leave all traces behind," then you”ll certify to the realization of a principle, which is the ultimate reality of all dharmas. It”s called,

　　Don”t set up even a single dharma;

　　Empty out all the myriad things.

　　不是說我明白這個道理，而是要真正證得這種一法不立，萬法皆空的境界，那時候，無有衆苦，但受諸樂。

　　This does not refer to glibly discussing this principle on an intellectual level. Rather, you must actually certify to and attain this state. At that time, for you, there will be no further suffering; there will be only happiness.

　　我們在世界上，不是執著名，就是執著利，或者執著財，或者執著色，所以看不破，放不下。想看破，想放下，又舍不得。爲什麼舍不得？因爲有精細鬼和伶俐蟲在作怪，所以把很多事情當面錯過，失之交臂，對面不識觀世音。觀世音菩薩就在我們的對面，我們還要到處去找，這就是受顛倒妄想所支配。

　　For those of us here in the world, if we aren”t attached to fame, then we”re attached to profit. If we aren”t attached to wealth, then we”re attached to sex. So we find ourselves unable to see through things, unable to put things down. We may want to do so, but in the end, we still can”t let them go. Why can”t we let them go

　　 Because our smart bugs and our intellectual cleverness are acting up. Due to them, we miss many prime opportunities. We let them slip through our fingers, and, before our very eyes, we fail to recognize Guanshiyin Bodhisattva. Even though Guanshiyin Bodhisattva is right before our eyes, we still go running all over looking for him elsewhere; thus we are controlled by our upside-down, idle thinking.

　　參禅的「參」，就是觀。觀什麼？觀照般若。教你念茲在茲觀自在，不是觀他在。觀觀自己在不在？自己在，就能參禅打坐，用功修行。若是不在，在那兒打妄想，想入非非，那就身在禅堂，心跑到紐約去觀光，或是到意大利去旅行，到處去攀緣，所以就不自在了。

　　The word "investigation" in the phrase "investigating Chan" means "to…

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