..续本文上一页 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."

　　观自在，就是菩萨；观不自在，就是凡夫。观自在，是天堂；观不自在，是地狱。如果我们观自在，心没有跑出去，才能行深般若波罗蜜。参禅的时候，身体在禅堂，心继续不断地参，绵绵密密地参，这才算是行深般若，找到智慧了。得到大智慧，才能到达彼岸。

　　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.

　　参禅的秘诀，就是「朝也思，夕也思。」思什么？思「念佛是谁？」今天也参，明天也参，天天在禅堂里行深般若波罗蜜多时，不是在短期能尝到禅的味道，要经过长时间才可以。有了行深般若波罗蜜多时的功夫，才能照见五蕴皆空。

　　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.

　　五蕴，又叫五阴。蕴是集聚的意思，阴是遮盖的意思。我们为什么得不到自在？得不到解脱？就因为被五蕴所覆的缘故。五蕴，就是色、受、想、行、识。

　　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)色蕴：有障碍为色，有形相为色。色蕴不空，见到色被色尘所迷惑，闻到声被声尘所迷惑，嗅到香被香尘所迷惑，尝到味被味尘所迷惑，觉到触被触尘所迷惑。如果把色蕴空了，就是内无其心，外无其形，远无其物的境界。色，有种种的颜色，能令你眼花撩乱，认识不清楚，迷迷茫茫，好像瞎子一样。在《道德经》上说：

　　五色令人目盲，

　　五音令人耳聋，

　　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.

　　这些都是被色蕴所迷惑，若能破了色蕴，山河大地、房廊屋舍都空了，就没有这些麻烦了。所以说，色蕴不空，便执着在色上；若着在色上，见惑就不能破。

　　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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