佛教传到中国之后，演变成五宗，就是禅、教、律、净、密。禅是禅定，教是教理，律是戒律，净是净土，密是持咒。现在是打禅七期间，只讲禅的道理，其它四宗，暂且不谈。

When Buddhism spread to China, it developed into the Five Schools: the Chan School, the Teachings School, the Vinaya School, the Pure Land School, and the Secret School. The Chan School investigates Chan samadhi (meditative concentration); the Teachings School studies the doctrines; the Vinaya School studies the moral precepts; the Pure Land School practices Buddha recitation; and the Secret School recites mantras. We are now holding a Chan session, so for the time being, we discuss only the principles of Chan meditation and not the other four schools.

禅那，译为“思惟修”，就是常想这件事。什么事？就是话头。研究“念佛是谁？”这句话，这叫参禅。其实参话头也是妄想，不过这是以妄制妄，以毒攻毒的办法，用一个妄想来消灭多个妄想。参话头的功夫，需要经过长时间才能有所成就，所谓“久参有禅”。

Chan translates as "thought-cultivation," because one is always contemplating the matter of meditation. What matter is that? It is simply the meditation topic one is investigating. We look into the question, "Who is reciting the Buddha's name?" This single sentence is the topic in our investigation of Chan. In fact, investigating this topic is another kind of idle thinking. This method is known as "fighting fire with fire." We set one idle thought in action to wipe out many idle thoughts. To reach success with this method, we must work at it for a long time. A saying goes, "After long-term cultivation, there will be Chan."

“参”好像用锥子来锥木头一样，不透不停止，不可半途而废，否则就前功尽弃了。参禅，第一要忍耐，忍耐到最高峰，就能一念不生。一念不生，就能开悟，所谓“百尺竿头，更进一步”，在百尺竿头上，再向前迈进一步，这时十方世界现全身。可是这个法门，要念兹在兹才有效，不能放松，不能放逸。在《证道歌》上说：

顿觉了，如来禅，
六度万行体中圆；
梦里明明有六趣，
觉后空空无大千。

"Investigation" is similar to drilling wood: you don't stop until the drill bit makes a hole all the way through the wood. If you stop halfway, then your earlier efforts will all have been in vain. The first priority in Chan meditation is patience. When you can be patient to the extreme point, then you can reach a state of "not even one thought arising." When not even one thought arises, you can get enlightened. As the saying goes, "Take one more step from the top of the hundred-foot pole." At that time, when you can take yet another step from the very top of a hundred-foot pole, "the worlds throughout the ten directions manifest in their entirety." To gain success, however, you must apply yourself constantly, in thought after thought, without any laziness or slacking off. A verse in the Song of Enlightenment says:

When you suddenly awaken to the Chan of the Tathagatas, Then the Six Paramitas and the Myriad Practices are complete within your substance.
In a dream, very clearly, you perceive all the Six Realms of Rebirth.
When you awaken, then you see all as empty and void, and not one bit of the universe exists at all.

顿，就是立刻觉悟一个理，所谓“理可顿悟，事须渐修。”在“事”上要一步一步修，在“理”上要立刻就明白。顿悟的时候，知道井在那里，可以去取水。没有顿悟的时候，常听辘轳（汲水的工具）响，但不知井在何处？这个譬喻，是说明佛性从什么地方来的？怎能证得佛性？证佛性别无二法，唯一的方法，就是参禅打坐。

"Suddenly" here means that you immediately understand a principle. As it's said, "We may awaken to the truth of a principle suddenly, but we must cultivate the specifics gradually." The specifics must be cultivated one step at a time, yet the principle may be awakened to all of a sudden. For instance, after enlightenment, we know there is a well nearby from which we can draw water. Before our enlightenment, we may have heard the sound of the wellpulley and rope for a long time, and yet not have known where the well was located. This analogy explains where the Buddha-nature comes from. How do we realize this Buddha-nature? There is no other method to realize it: it can only be realized through Chan meditation.

六度，是菩萨修行的法门。布施度悭贪，持戒度毁犯，忍辱度瞋恚，精进度懈怠，禅定度散乱，智慧度愚痴。这六度修行圆满，才能开悟。

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.

我们都在作梦，所谓：

人生一场梦，
人死梦一场；
梦里身荣贵，
梦醒在穷乡。
朝朝是作梦，
不觉梦黄粱；
梦中若不觉，
枉作梦一场。

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.

在梦中明明有六趣（天、人、修罗、畜生、饿鬼、地狱），等觉悟之后，三千大千世界也化为乌有了。为什么？因为没有执著。没有执著，把万事万物都返本还原，又怎能有我相、人相、众生相、寿者相？统统都没有了。有人听到这四相没有了，就不敢修行，误认修到极点，人也没有了，众生也没有了，寿者也没有了，怎么办呢？那什么工作也没有了，成为失业的人。

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!"

一定要有工作吗？那就继续颠倒吧！修行到了无四相的境界时，就能扫一切法，离一切相，证得诸法实相的道理，所谓：

一法不立，
万法皆空。

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.

不是说我明白这个道理，而是要真正证得这种一法不立，万法皆空的境界，那时候，无有众苦，但受诸乐。

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.

我们在世界上，不是执著名，就是执著利，或者执著财，或者执著色，所以看不破，放不下。想看破，想放下，又舍不得。为什么舍不得？因为有精细鬼和伶俐虫在作怪，所以把很多事情当面错过，失之交臂，对面不识观世音。观世音菩萨就在我们的对面，我们还要到处去找，这就是受颠倒妄想所支配。

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.

参禅的“参”，就是观。观什么？观照般若。教你念兹在兹观自在，不是观他在。观观自己在不在？自己在，就能参禅打坐，用功修行。若是不在，在那儿打妄想，想入非非，那就身在禅堂，心跑到纽约去观光，或是到意大利去旅行，到处去攀缘，所以就不自在了。

The word "investigation" in the phrase "investigating Chan" means "to 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，便执著在色上；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 earth itself, and all the buildings on it are empty, then none of these troubles will exist. Thus we say that before the Aggregate of Form has been emptied out, one will still be attached to forms. As long as one is attached to forms, one has not broken through the Delusions of Views.

见惑，就是对境起贪爱。境界就是色，对着境界生起一种贪心和爱心，就执著了。见惑有八十八品，如果断尽，就证初果罗汉。我们修道人，要先断三界八十八品的见惑，然后再断三界八十一品的思惑。

Delusions of Views refers to experiencing greed and love for the states we encounter. States here refer to pretty forms. When beautiful things appear before us, we may experience feelings of love and craving for them and become attached to them. There are eighty-eight categories of Delusions of Views, and if one severs them completely, one then realizes the first stage of Arhatship. Cultivators of the Way first sever these eighty-eight categories of Delusions of Views in the Triple Realm, and then continue to sever eighty-one categories of Delusions of Thoughts in the Triple Realm.

思惑，就是迷理起分别，也就是对一切理认识不清楚。如果断尽三界八十一品思惑，就证四果阿罗汉。

Delusions of Thoughts refers to letting confusion over certain principles lead us to discriminating thinking. That is, we don't clearly understand certain principles. When one severs the eighty-one categories of Delusions of Thoughts within the Triple Realm, one then realizes the Fourth Stage of Arhatship.

（二）受蕴：就是领纳的意思。境界来了，不加考虑，就接受了，有舒服的感觉。譬如吃一种好东西，觉得很自在，这就是受。穿一件好衣服，觉得很舒服，这就是受。住一间好屋子，觉得很漂亮，这就是受。坐一辆好汽车，觉得很舒服，这也就是受。乃至一切身所接受的，觉得不错，这都是受。

2. The Aggregate of Feelings. This refers to the feelings that we experience. For instance, a certain situation may arise; we accept it without even thinking about it, and we feel it's a comfortable state. An example would be when we eat some delicious food and its flavor makes us feel quite pleasant. This is what we mean by feelings. Or if we wear a fine piece of clothing and it makes us feel quite attractive, this is also a typical feeling. Or if we live in a nice house that we feel looks quite handsome, this is a feeling. Or if we ride in a fancy automobile and we feel quite comfortable, this is also a feeling. In general, all experiences that the body accepts and enjoys are considered to be the Aggregate of Feelings at work.

（三）想蕴：就是思想的意思。因为五根领受了五尘的境界，就生出种种的妄想，种种的念头，忽起忽落，起了作用，去想色，去想受。

3. The Aggregate of Thoughts. This refers to our thinking processes. When our five sense organs perceive the five sense objects, a variety of idle thoughts arise. Many ideas suddenly come to mind and then are suddenly gone: ideas of forms, ideas of feelings.

（四）行蕴：就是迁流的意思。随来随去，随去随来，没有停止，川流不息。作善作恶的动机，由妄心所支配，而反应于身口的行为。

4. The Aggregate of Activities. This refers to a process of shifting and flowing. The Aggregate of Activities leads us to come and go, to go and come without end in a constant, ceaseless, flowing pattern. Our idle thoughts compel us to impulsively do good or do evil, and such thoughts then manifest in our actions and our words.

（五）识蕴：就是分别的意思。境界来了，就生起分别心。例如：见到美色，生欢喜心；听到恶声，生讨厌心等等。

5. The Aggregate of Consciousness. This refers to the process of discrimination. As soon as a situation appears, we begin to discriminate in our thoughts about that situation. For example, when we see something beautiful, we have thoughts of fondness towards it; and when we hear ugly sounds, we have thoughts of dislike for those sounds. All such discriminations are part of this Aggregate.

若能把五蕴破了，才能度一切苦厄，也就是没有一切的灾难。我们为什么有灾难？就因为有我执、有法执，二执不空的缘故。

If someone can break through these Five Aggregates, he can then cross beyond all suffering and difficulty. Such a person will undergo no further disasters and troubles. Why do disasters and troubles beset us? Because we are still attached to a self and to dharmas; because these two attachments have not been emptied out.

《永嘉大师证道歌》上说：

五蕴浮云空去来，
三毒水泡虚出没。

The Song of Enlightenment by Great Master Yongjia says,

The Five Aggregates are mere floating clouds, aimlessly drifting back and forth.
And the Three Poisons are only bubbles of foam, rising and sinking on the tides.

五蕴本来没有自性，犹如空中的浮云，自然而有，自然而无。不明白这个道理，就被五蕴所覆，不得自在，不得解脱。我们修道，就是破五蕴，好像浮云，来，随它来；去，随它去，不需要注意它，不需要 执著它。贪瞋痴好像水中的泡沫一样，本来没有实体，它自己生，自己灭，不执著就没有了。在《永嘉大师证道歌》又说：

证实相，无人法，
剎那灭却阿鼻业；
若将妄语诳众生，
自招拔舌尘沙劫。

The Five Aggregates, in fact, have no nature of their own, just like clouds floating in space. Very spontaneously they appear, and spontaneously they disappear. If we fail to understand this principle and let ourselves be covered over by the Aggregates, we will be neither free nor liberated. We should be skillful in cultivation, so that when the Five Aggregates arise, we can break through them. When they come, they come on their own, and when they go, they are free to leave on their own. We need not pay attention to them. Nor do we need to attach to them. Greed, anger, and stupidity are just like bubbles of foam on the water; they basically have no real substance. Born of themselves, they vanish of themselves; and if we don't attach to them, they cease to exist. The Song of Enlightenment by Great Master Yongjia also says,

Realize Ultimate Reality, and people and
     dharmas no longer exist.
In that instant we eradicate the karma of
     the Relentless Hells.
If I am deceiving living beings,
May I fall into the hells where tongues are
     ripped out, for endless eons.

实相就是无相，无所不相，也就是扫一切法，离一切相；可以说返本还原，证得自性清净。到这种境界，也无人，也无法，人法双亡；也没有人执，也没有法执，这就证得实相理体。在这剎那之间，能将无量劫以来，所造的无间地狱的罪业，统统消灭无余。永嘉大师说：“如果我用诳语来欺骗众生的话，我心甘情愿到拔舌地狱，去受尘沙劫那样多的苦。”

"Ultimate Reality" here means the state wherein "there are no traces, yet nothing lacks traces"; a state wherein we can "sweep out all dharmas and leave all traces behind." One is said to have "returned to the origin and realized the purity of his inherent nature." In such a state, there are no further people or things that can be known: both of these are gone for good. One no longer maintains attachments to people or to dharmas. Then one is said to have realized the principle and substance of Ultimate Reality.

Then in a split second one can wipe away completely all the karma that destines one for the Relentless Hells. Karma gathered from countless eons in the past can be wiped away completely, without a trace. Great Master Yongjia says, "If I am deceiving people with lies, then I am perfectly willing to fall into the hells where tongues are ripped out and suffer for an eternity of time."

我们在禅堂里，要实实在在来修行，好像抽丝剥茧一样，要有忍耐性，一点一点来抽丝，才不会乱了。不可自作聪明找快捷方式，想用科学方法来开悟，那是妄想。如果科学能开悟，那些科学家不会在牛角尖里乱钻，早就开悟了，不会有你的分的。不要异想天开，还是按部就班来参“念佛是谁？”吧！腰酸要忍耐，腿疼要忍耐，忍耐到时候了，自然会开悟。所谓：

不经一番寒彻骨，
怎得梅花扑鼻香？

As we sit in the Chan hall, we must actually go and cultivate. Our work is just like reeling silk off a cocoon. We must be patient and proceed gradually. Only then can we avoid tangling the thread. We may not try to get clever and invent shortcuts, nor use a scientific, improved method to get enlightened. That amounts to mere idle thinking. If science could bring us enlightenment, then the scientists would not forever be painting themselves into corners, but would long ago have become enlightened; and nobody else after that would ever get a chance at it! We needn't build castles in the air, but need only follow the tried-and-true procedures: cultivate hard and look into "Who is reciting the Buddha's name?" Be patient when your back aches and your legs hurt. When your patience has reached maturity, you will spontaneously become enlightened. A saying goes,

If they hadn't endured the bone-chilling cold,
How could the plum blossoms smell so sweet?

各位注意！不要聪明反被聪明误。要晓得一分努力，便有一分功夫，修行要讲真功夫，不是口头禅，能说不能行，是无用处的。口头禅不但对开悟没有帮助，反而成为障碍，所以说：“不说话，才是禅。”

Please attend to this, everyone! Don't be so clever that your cleverness obstructs you. Don't be too smart for your own good. Know that each bit of work yields a bit of skill. Cultivation requires true skill, not mere lip service. To be able to talk about cultivation without really being able to do it is useless. Paying lip service not only does not advance your enlightenment, it becomes an obstruction instead. Thus a saying goes, "Only in silence is it actually Chan."

一念灵光能彻照天地，与十方三世一切诸佛无二无别。为什么我们不能证得佛的三身、四智、五眼、六通？因为我们凡夫的妄想太多，所以把智慧遮住，没有光明，成为无明。整天起惑、造业，所以受生死的苦报。

A beam of spiritual light flashes throughout heaven and earth, illuminating it totally. You become identical with all Buddhas of the ten directions and the three periods of time. Why have we failed to realize the Buddha's Three Bodies, Four Modes of Wisdom, Five Eyes, and Six Spiritual Powers? Because our worldly idle thinking is simply too dense. It obstructs our wisdom. Idle thinking takes our light away and turns it into ignorance. All day long we do nothing but indulge in delusion, create bad karma, and receive the retribution of unending rounds of birth and death.

三身，就是法身、报身、应（化）身。四智，就是成所作智、妙观察智、平等性智、大圆镜智。五眼，就是天眼、肉眼（非人眼）、法眼、慧眼、佛眼。六通，就是天眼通、天耳通、他心通、宿命通、神足通、漏尽通。若没有一切的妄想，就能证得这些境界。这并不是玄妙的理论，而是自然现象，是从实践功夫中得来的，一点也不为奇，这是平常事。

The Three Bodies are the Dharma-body, the Reward-body, and the Response-body. The Four Modes of Wisdom are the Wisdom That Accomplishes What Should Be Done, the Wisdom of Wondrous Contemplation, the Wisdom of Equal Nature, and the All-Encompassing, Mirror-like Wisdom. The Five Eyes are the Heavenly-eye, the Flesh-eye (which is not our human eyes), the Dharma-eye,the Wisdom-eye, and the Buddha-eye. The Six Spiritual Powers are the Power of the Heavenly-eye, the Power of the Heavenly-ear, the Power of Knowing Others' Thoughts, the Power of Knowing Past Lives, the Power of Spiritual Travel, and the Power of the Ending of Outflows. When someone puts an end to all idle thinking, he or she can realize states such as these. In fact, this is not an esoteric principle, but a very natural phenomenon that arises from actual spiritual skill. We need not consider these states strange or unusual, for they are quite natural.

我们从无始劫以来，就被无明所覆，遇不到善知识的指引，不知什么是明心见性（明悟自心，彻见本性）？什么是返本还原（恢复童子身）？我们参禅就是要明心见性，返本还原。我们若得到解脱，那就无罣无碍，远离颠倒梦想，得到究竟涅盘了。

From beginningless time in the past until now we have been covered over by ignorance and have not heard the instructions of a Good and Wise Advisor. We don't know the meaning of "understanding the mind and seeing the nature." Nor do we know the meaning of "returning to the origin." The purpose of cultivating Chan meditation is to understand the mind and see the nature, to return to the origin and go back to the source. We can then obtain liberation and be free of impediments and obstructions. We can leave distorted dream-thinking far behind and attain Ultimate Nirvana.

一九八○年禅七 十二月开示