..續本文上一頁 contemplate." What is there to contemplate

　　 We use contemplative Prajna. This means to contemplate our own presence in thought after thought. It does not mean to contemplate others” presence. We should contemplate whether or not we are fully here. If we are, then we have the ability to investigate Chan and meditate, and we can use our skill in cultivation. But if we are not here, and are indulging in idle thoughts instead, our mind scatters to the wind. Then even though our body may be present in the Chan hall, our mind has run off to New York for a bit of sight-seeing, or perhaps run off to Rome for a holiday. Our mind has gone out to climb the social ladder, so, as a result, we lack self-presence; we are "not here."

　　觀自在，就是菩薩；觀不自在，就是凡夫。觀自在，是天堂；觀不自在，是地獄。如果我們觀自在，心沒有跑出去，才能行深般若波羅蜜。參禅的時候，身體在禅堂，心繼續不斷地參，綿綿密密地參，這才算是行深般若，找到智慧了。得到大智慧，才能到達彼岸。

　　When we learn to contemplate with self-presence, we can become Bodhisattvas. When we contemplate without self-presence, we are only ordinary humans. When we contemplate with self-presence, we are in the heavens. If we contemplate without self-presence, then we are in the hells. But if we can contemplate with self-presence without our thoughts running away, then we can practice the profound Prajna Paramita. Being here, with our bodies present in the Chan hall, our minds continue the investigation without cease. We investigate without interruption. Only this counts as "practicing the profound Prajna Paramita" and finding wisdom. Only after we have attained great wisdom can we really reach the other shore.

　　參禅的秘訣，就是「朝也思，夕也思。」思什麼？思「念佛是誰？」今天也參，明天也參，天天在禅堂裏行深般若波羅蜜多時，不是在短期能嘗到禅的味道，要經過長時間才可以。有了行深般若波羅蜜多時的功夫，才能照見五蘊皆空。

　　The secret formula for investigating Chan is to stick to it day and night. Keep thinking it over. Think about, "Who is mindful of the Buddha

　　" We contemplate today and contemplate tomorrow, and every day we are in the Chan Hall, practicing the profound Prajna Paramita. We cannot expect to taste the actual flavor of Chan in a short period of time. Only after long practice can we know its real taste. When we have the skill of practicing the profound Prajna Paramita, then we can contemplate the Five Aggregates (Skandhas) as empty.

　　五蘊，又叫五陰。蘊是集聚的意思，陰是遮蓋的意思。我們爲什麼得不到自在？得不到解脫？就因爲被五蘊所覆的緣故。五蘊，就是色、受、想、行、識。

　　The Five Aggregates are also called the Five Shadows. Aggregates means "heaps" or "gatherings." "Shadows" means "blockages" or "coverings." Why have we failed to obtain self-mastery and liberation

　　 Because we are covered over by the Five Aggregates, which are form, feelings, thoughts, activities, and consciousness.

　　(一)色蘊：有障礙爲色，有形相爲色。色蘊不空，見到色被色塵所迷惑，聞到聲被聲塵所迷惑，嗅到香被香塵所迷惑，嘗到味被味塵所迷惑，覺到觸被觸塵所迷惑。如果把色蘊空了，就是內無其心，外無其形，遠無其物的境界。色，有種種的顔色，能令你眼花撩亂，認識不清楚，迷迷茫茫，好像瞎子一樣。在《道德經》上說：

　　五色令人目盲，

　　五音令人耳聾，

　　五味令人口爽。

　　1. The Aggregate of Form. "Obstructing objects" are forms; things with shape and features are forms. Before we have emptied out the form aggregate, we are likely to see forms and be confused by them, or hear sounds and be confused by them, or smell scents and be confused by them, or taste flavors and be confused by them, or feel sensations and be confused by them. If we can empty out the Aggregate of Form, then we can realize a state of there being "no mind inside, no body outside, and no things beyond."

　　Forms include the many colors, all of which can dim our eyes, so that we can”t see clearly. They make us just like blind people. In the Classic of the Way and Its Virtue, it is said,

　　The five colors blind the eyes;

　　The five musical notes deafen the ears;

　　The five flavors dull the palate.

　　這些都是被色蘊所迷惑，若能破了色蘊，山河大地、房廊屋舍都空了，就沒有這些麻煩了。所以說，色蘊不空，便執著在色上；若著在色上，見惑就不能破。

　　All such states result from being confused by the Aggregate of Form. If we can break through the Aggregate of Form and see that the mountains, the rivers, the ea…

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