After Master Ban Ji finished "Body and Spirits (Why I Practice Nidānas)," she told me that she's all finished. She felt that she had said everything she wanted to say about Buddhism and the Practice of Buddhism.
半寄師父寫完 『肉體與精神 (我為什麼修因緣法)』後，跟我說她寫完了。她覺得已經說了對佛教和修行所有想說的話。
For me, I am at a point on the path that it is no longer about theoretical understanding. It is now more about daily training to strengthen myself. Just like an athlete who needs to train daily to make himself stronger, faster, more precise and agile, Practice Buddhism is the same. So it is unlikely that I will have much to write about.
而我 ，在這條路上，不需要每天的探討理論的理解，而是訓練，以加強自己。就像一個運動選手需要每天訓練使自己更強，更快，更精確和敏捷，修行也是一樣。因此，我不太會有太多內容可以寫。
If there are any new articles, it will probably only be in the form of reader questions or contributions.
新的文章可能只會是讀者回饋或問題。
All of our articles can be categorized into four sections.
我們所有的文章，可以分為四部。
There is "A Guide to Buddhist Thoughts" that can be consider the background text for our Practice.
《佛法的思向》可以說是我們的法門的指南。
Our Method describes our method, and my personal experiences while Practicing the method.
修行法門說明我們的法門，和我個人的經驗。
Investigation into Practice are articles based on my observations of the Practice while on the Path, and Master Ban Ji's discussions on the subject of Practice.
修行探討的文章是我在修行中的觀察和半寄師父對修行的討論。
Finally, Buddhism Notes contains miscellaneous articles on topics that might interest Buddhists and not necessary relate to Practice.
最後! 佛教雜記有一些主題佛教徒可能會有興趣，但不一定跟修行有關。
We will continue to monitor our emails and blogs for any questions and comments.
我們會繼續留意我們的電子郵件和回答問題。
2012年3月12日星期一
修行方向 An Approach for Practice
修行方法:
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
2012年3月11日星期日
善念 Virtuous Thoughts
"Virtuous Thoughts" [Note] can constantly be found in every Buddhist books and teachings. I like to discuss this a bit.
「善念」這兩個字常常出現在佛教書籍和教誨裡。 我們討論看看。
Every Buddhist schools talk about "thoughts". I think many schools talked about be "mindful" of the rise and fall of your thoughts. Don't they ever wonder where it came from? They talk about letting your mind be empty of thoughts, so that you can experience Śūnyatā. If they don't know where the thoughts came from, how would they know they are completely empty of thoughts. They would only know they are no longer able to observe any thoughts, because they have trained their mind not to see them.
每個佛教宗派都談到「念頭」，大部分都要您去「觀」「念頭」的生滅。 但不知道他們有沒有想過它是從哪裡來的呢？ 他們要您的腦海裡沒有「念頭」，來體會「空」。 但如果不知道「念頭」來自何處，怎麼會知道完全沒有「念頭」。 只能知道觀察不到「念頭」，因為他們訓練頭腦不去看。
However, mindfulness of your thought is a good practice for people, because when a thought is raised and observed, you will get a chance to evaluate it before it becomes real. You are given a chance to accept and reject that thought, before "Yuan" is created.
但是，留心您的思想也不錯。 因為當一個想法發生，您會得到一個機會去評估它。 一個機會在緣起之前去接受或拒絕這個想法。
People came to this world equally, only differ in the accumulated Karma. This difference in Karma is reflected in their birth, their family and their encounters in their lives. But everyone is given a new chance in life to improve themselves and to become a great man.
人是平等的來到這個世間，僅差在各人所累積的因果報應。 這些因果報應可以從一個人的出生，家庭和生活經驗查覺。 但是每個人都有機會在生活中提高自己，成為大人相。
Life, is a test of human nature. People are tested every day with every encounter in their lives. Every choices that they made either increase their "good karma" or "bad karma." The problem is that it is hard to read the results, because some results reflect immediate actions, but others are caused by a long forgotten past. But a person only need to look at their encounters and surroundings, to know where they are on their karmic balance sheet. The acts of the past are only useful as a tool for reflection, for learning. It is the acts of this instant that counts.
生命，是人性的考驗。 每一件事都是一個測試。 在每一個測試，每一個選擇，一個人可以增加自 己的「善業」或「惡業」。 問題是，「果」很難了解。 因為有些「果」馬上發生，而有些是被人遺忘的「業」所造成。 一個人只需要看看自己的遭遇和周圍，就知道自己的「業報」的資產負債表。 忘記的「業」不是很重要，唯一有用的是用過去的行為作為自我反省的工具。 「當下」的行為是最重要的。
On the surface, an act either can be labeled virtuous or not on the surface. But while that act has its own karmic results, it is more important for people to understand the thoughts behind the act. A virtuous act can manifest from an un-virtuous thought, while an un-virtuous act can came from a virtuous thought.
表面上，一個行為可以分為「善行」或「惡行」。 雖然行為有其自身的「果」，更重要的是行為後面的「念頭」。 一件「善行」可以從「惡念」而生，一個「惡行」也可以來自「善念」。
Thoughts came from our human nature. Virtuous thoughts are the result of the matured human emotions, while un-virtuous thoughts are the results of weaknesses. Doing a virtuous act because of an un-virtuous thought will only reinforce the weakness. Why? Because virtuous acts are often applauded by the society, if un-virtuous thoughts are rewarded, would the weakness not be reinforced?
「念頭」來自於「人性」。 「善念」是成熟的情緒的果。 「惡念」來自於我們的弱點。 因為「惡念」來做「善行」只會加強的 一個人的弱點。 為什麼呢？ 因為「善行」會受到社會的歡迎。 如果「惡念」有獎勵，弱點不會更弱嗎？
For example, people love to do charity works. Everyone knows that doing charity works can bring them good karma. There is nothing wrong with this, because we all have to work for good karma, just like we all have to go to work to make money. But for some people, there are additional reasons deep within them, maybe its a need for "love and attention", "companionship" or "prestige". On the surface, it doesn't look like such a bad thing, but if this need represents a weakness, usually greed, "for love", "for attention" or "for flattery", than it needs to be discovered and eliminated. It requires self-reflection to do so. People know. They just don't want to see it.
例如，大家都喜歡做慈善工作。 大家都知道，做慈善工作，能夠為他們帶來好人緣跟「福報」。 這樣想沒有錯，因為我們都需要努力來得「福報」，就像我們都為了錢去工作。 但對某些人來說，還有其他原因，深在其中，也許他渴望「愛」，「伴」或「名譽」。 表面上看起來還好，但如果這個渴望是一個弱點，通常是貪，「貪愛」，「貪關注」或「貪奉承」，那這個弱點也需要被發現和消除。 一個 人需要自我反省來發現這種弱點。 大家自己心裡都有數，只不想看。
Here, virtuous and un-virtuous acts are what the recipient of the act or some member of society might think of as virtuous or un-virtuous. For example, when you punished a child for misdeeds, the child might think you have performed an un-virtuous act because the child does not understand why. Some people might think your punishment does not fit the misdeed, therefore un-virtuous. If you don't punish a child for misdeeds, other people might think you are un-virtuous for not educating your child. Another example is that a solider, in order to protect his people, might have do a lot of un-virtuous acts.
這裡，「善行」和「惡行」是某些社會或受者所認定的「善」與「惡」。 例如，懲罰一個小孩，小孩會認為您做了「惡行」，因為他不明白為什麼要被懲罰。 某些人會認為您懲罰不適當，所以也認定您做的是「惡行」。 如果不懲罰，某些人會認為這也是「惡行」，因為他們覺得您沒有在教小孩。 另一個例子， 一個軍人，為了保護家人，也許需要做很多「公認」的「惡行」。
Like school, the tests of life are not consists of just quiz. There are occasional major tests. These tests are easy to detect, because they are dramatic. You will know when they occur because of the emotional highs and lows. The result of this test could be a turning point. The biggest test of your life is when you have a need to perform an un-virtuous act for a virtuous reason. Because this is when all of your human characters are tested it. Can you sacrifice something dear to you (and not just your life) to do the right thing?
就像學校，生命的考驗不只是平常考而已。 有偶爾的重大考驗。 這些重大考驗很容易察覺，因為它們有聲有色。 你會知道它們來了，因為情感會有很大的起伏。 這個考驗可能是一個轉點。 您的人生最大的考驗是，當您需要為了「善念」來做一件「惡行」，因為所有的「人性」都會受到考驗。 能為了「善念」來犧牲自己所渴望的嗎 (不一定是生命。)？
But life is lenient, because even if you get it wrong, you given more chances to get it right. But to have a chance to get it right next time, you need to keep asking yourself "Why?", constantly self-reflect. Otherwise, the next time will be the same as this time, and you will only accumulate further negative karmic debt with no way out.
但是生命是寬容的，因為即使您這一次作錯，您還會有其他的機會。 但是，如果您想要在下一次做對的選擇，您需要不斷地問自己「為什麼？」，不斷地在平常考時自我反省。 否則，下一次將會有一樣的錯誤。 這樣下去，您只會一直累積「惡業」而沒有出路。
The simplest way to practice Buddhism is to simply constantly keep virtuous thoughts, constantly reflect on your actions and be the best person that you can be.
所以，最簡單的修行是不斷的保持善念，不斷的反思自己的行為，和好好做人。
[Note] 善念 Virtuous Thoughts are sometimes translated as "Skillful Thoughts" in English. But I think virtuous is better. Sometimes, "Thoughts" are translated as "Intentions."
「善念」這兩個字常常出現在佛教書籍和教誨裡。 我們討論看看。
Every Buddhist schools talk about "thoughts". I think many schools talked about be "mindful" of the rise and fall of your thoughts. Don't they ever wonder where it came from? They talk about letting your mind be empty of thoughts, so that you can experience Śūnyatā. If they don't know where the thoughts came from, how would they know they are completely empty of thoughts. They would only know they are no longer able to observe any thoughts, because they have trained their mind not to see them.
每個佛教宗派都談到「念頭」，大部分都要您去「觀」「念頭」的生滅。 但不知道他們有沒有想過它是從哪裡來的呢？ 他們要您的腦海裡沒有「念頭」，來體會「空」。 但如果不知道「念頭」來自何處，怎麼會知道完全沒有「念頭」。 只能知道觀察不到「念頭」，因為他們訓練頭腦不去看。
However, mindfulness of your thought is a good practice for people, because when a thought is raised and observed, you will get a chance to evaluate it before it becomes real. You are given a chance to accept and reject that thought, before "Yuan" is created.
但是，留心您的思想也不錯。 因為當一個想法發生，您會得到一個機會去評估它。 一個機會在緣起之前去接受或拒絕這個想法。
People came to this world equally, only differ in the accumulated Karma. This difference in Karma is reflected in their birth, their family and their encounters in their lives. But everyone is given a new chance in life to improve themselves and to become a great man.
人是平等的來到這個世間，僅差在各人所累積的因果報應。 這些因果報應可以從一個人的出生，家庭和生活經驗查覺。 但是每個人都有機會在生活中提高自己，成為大人相。
Life, is a test of human nature. People are tested every day with every encounter in their lives. Every choices that they made either increase their "good karma" or "bad karma." The problem is that it is hard to read the results, because some results reflect immediate actions, but others are caused by a long forgotten past. But a person only need to look at their encounters and surroundings, to know where they are on their karmic balance sheet. The acts of the past are only useful as a tool for reflection, for learning. It is the acts of this instant that counts.
生命，是人性的考驗。 每一件事都是一個測試。 在每一個測試，每一個選擇，一個人可以增加自 己的「善業」或「惡業」。 問題是，「果」很難了解。 因為有些「果」馬上發生，而有些是被人遺忘的「業」所造成。 一個人只需要看看自己的遭遇和周圍，就知道自己的「業報」的資產負債表。 忘記的「業」不是很重要，唯一有用的是用過去的行為作為自我反省的工具。 「當下」的行為是最重要的。
On the surface, an act either can be labeled virtuous or not on the surface. But while that act has its own karmic results, it is more important for people to understand the thoughts behind the act. A virtuous act can manifest from an un-virtuous thought, while an un-virtuous act can came from a virtuous thought.
表面上，一個行為可以分為「善行」或「惡行」。 雖然行為有其自身的「果」，更重要的是行為後面的「念頭」。 一件「善行」可以從「惡念」而生，一個「惡行」也可以來自「善念」。
Thoughts came from our human nature. Virtuous thoughts are the result of the matured human emotions, while un-virtuous thoughts are the results of weaknesses. Doing a virtuous act because of an un-virtuous thought will only reinforce the weakness. Why? Because virtuous acts are often applauded by the society, if un-virtuous thoughts are rewarded, would the weakness not be reinforced?
「念頭」來自於「人性」。 「善念」是成熟的情緒的果。 「惡念」來自於我們的弱點。 因為「惡念」來做「善行」只會加強的 一個人的弱點。 為什麼呢？ 因為「善行」會受到社會的歡迎。 如果「惡念」有獎勵，弱點不會更弱嗎？
For example, people love to do charity works. Everyone knows that doing charity works can bring them good karma. There is nothing wrong with this, because we all have to work for good karma, just like we all have to go to work to make money. But for some people, there are additional reasons deep within them, maybe its a need for "love and attention", "companionship" or "prestige". On the surface, it doesn't look like such a bad thing, but if this need represents a weakness, usually greed, "for love", "for attention" or "for flattery", than it needs to be discovered and eliminated. It requires self-reflection to do so. People know. They just don't want to see it.
例如，大家都喜歡做慈善工作。 大家都知道，做慈善工作，能夠為他們帶來好人緣跟「福報」。 這樣想沒有錯，因為我們都需要努力來得「福報」，就像我們都為了錢去工作。 但對某些人來說，還有其他原因，深在其中，也許他渴望「愛」，「伴」或「名譽」。 表面上看起來還好，但如果這個渴望是一個弱點，通常是貪，「貪愛」，「貪關注」或「貪奉承」，那這個弱點也需要被發現和消除。 一個 人需要自我反省來發現這種弱點。 大家自己心裡都有數，只不想看。
Here, virtuous and un-virtuous acts are what the recipient of the act or some member of society might think of as virtuous or un-virtuous. For example, when you punished a child for misdeeds, the child might think you have performed an un-virtuous act because the child does not understand why. Some people might think your punishment does not fit the misdeed, therefore un-virtuous. If you don't punish a child for misdeeds, other people might think you are un-virtuous for not educating your child. Another example is that a solider, in order to protect his people, might have do a lot of un-virtuous acts.
這裡，「善行」和「惡行」是某些社會或受者所認定的「善」與「惡」。 例如，懲罰一個小孩，小孩會認為您做了「惡行」，因為他不明白為什麼要被懲罰。 某些人會認為您懲罰不適當，所以也認定您做的是「惡行」。 如果不懲罰，某些人會認為這也是「惡行」，因為他們覺得您沒有在教小孩。 另一個例子， 一個軍人，為了保護家人，也許需要做很多「公認」的「惡行」。
Like school, the tests of life are not consists of just quiz. There are occasional major tests. These tests are easy to detect, because they are dramatic. You will know when they occur because of the emotional highs and lows. The result of this test could be a turning point. The biggest test of your life is when you have a need to perform an un-virtuous act for a virtuous reason. Because this is when all of your human characters are tested it. Can you sacrifice something dear to you (and not just your life) to do the right thing?
就像學校，生命的考驗不只是平常考而已。 有偶爾的重大考驗。 這些重大考驗很容易察覺，因為它們有聲有色。 你會知道它們來了，因為情感會有很大的起伏。 這個考驗可能是一個轉點。 您的人生最大的考驗是，當您需要為了「善念」來做一件「惡行」，因為所有的「人性」都會受到考驗。 能為了「善念」來犧牲自己所渴望的嗎 (不一定是生命。)？
But life is lenient, because even if you get it wrong, you given more chances to get it right. But to have a chance to get it right next time, you need to keep asking yourself "Why?", constantly self-reflect. Otherwise, the next time will be the same as this time, and you will only accumulate further negative karmic debt with no way out.
但是生命是寬容的，因為即使您這一次作錯，您還會有其他的機會。 但是，如果您想要在下一次做對的選擇，您需要不斷地問自己「為什麼？」，不斷地在平常考時自我反省。 否則，下一次將會有一樣的錯誤。 這樣下去，您只會一直累積「惡業」而沒有出路。
The simplest way to practice Buddhism is to simply constantly keep virtuous thoughts, constantly reflect on your actions and be the best person that you can be.
所以，最簡單的修行是不斷的保持善念，不斷的反思自己的行為，和好好做人。
[Note] 善念 Virtuous Thoughts are sometimes translated as "Skillful Thoughts" in English. But I think virtuous is better. Sometimes, "Thoughts" are translated as "Intentions."
2012年3月10日星期六
修行與輪迴 Practice and Samsara
Practice is a very difficult and sometimes very cruel experience.
修行是一個非常困難，有時很殘酷的經驗。
It is about discovering your weaknesses and remove them, one at the time. While doing so, the bad karmic debts that were the result of your weaknesses will demand payment. The karmic debts associated with this particular weakness will come due, because you are attempting to remove the weakness. If you don't make the payment, you will not be able to improve. But the payment is hard, because it requires you to do things contrary to your weaknesses.
修行是發現自己的弱點，並一個個的去刪除它們。 當您發現了一個弱點，這個弱點所造成的「業障」會爆發。 有關這個弱點的「業債」將到期，因為您正在試圖刪除這個弱點。 如果您不還「業債」，您無法進步。 但自動還「業債」是很難的，因為您需要做違背自己的弱點的事。
Words do not convey the difficulties, because people always associate payment with material possessions.
字不能表達這樣的困難，因為大家總是覺得還「業債」跟物質財富有關。
But people forget that payment sometimes must be with emotions. The hardest emotions to repaid is love. The news is full of stories of people cheating on their spouses or women who entice married men to leave their wives. But if you caused another family to disintegrate, you must paid with the disintegration of your family. If you caused the disintegration of a happy family, the karmic debt will wait for you to have a happy family, no matter how many lifetimes.
但是，大家忘記「業債」有時與情緒有關。 最難的是「愛」。 新聞上常常有外遇而導致家庭分裂的故事。 如果您造成一個家庭的分裂，您必須用自己的家庭的分裂來還。 如果這是一個幸福的家庭，「業障」會等您有一個幸福的家庭，不管多少世。
If a person in this situation was not Practicing, the payment comes due naturally, and he will find his family disintegrate in front of him. You can imagine the grief this person will face. This person can do nothing but ask "Why? Why does this happen to me? I am such a good person, never done anything wrong, never hurt anyone." He asked because he does not know the bad karmic deed that he had performed in one of his past life.
如果一個人在這種情況下沒有在修行，到時，他會發現他的家庭突然在他面前瓦解。您應該可以想像，這個人所面臨的悲痛。 他只能問：「為什麼？為什麼會這樣對我，我這麼好的人，從來沒有做錯事，從來沒有傷害任何人，為什麼？」因為他不知道他前世所做的事。
But if this person is a practitioner, he will have some understanding of the bad karmic deed in his previous life. Then, the question becomes if he has the courage to do the right thing. The right thing might be to volunteering leave and dissolve this family and hurt everyone in the process. Because the alternative can be even worse. But the right thing will seem cruel, not only to him, but to everyone in the world. The family friends and relatives will not understand and accept his choice. His family members bear the sorrow of the separation. He must bear not only the sorrow, and the consequence of making the choice and find himself all alone in the world, with everyone accusing him of doing the wrong thing. And he will have no defense, he can only accept the accusation.
但如果這個人有在修，他將對他前世所做的事有些瞭解。 問題就變成，他有沒有勇氣，去做正確的事。 正確的事可能是自願離開和解散這個家庭，也傷害在這個過程中的每一個人。 因為其他的選擇更糟。 但是正確的事會顯得很殘忍。 家庭的朋友和親戚不會理解和接受他的選擇。 他的家人承受「生離」的苦。 他必須承擔「生離」苦，也必須承擔選擇的後果，每個人都會指責他做了錯事，害了人家，但他也無法回應，只能在世界上獨自接受社會的眼光。
This is not to say that his choices are binary: to separate or not to separate. There are other possible decisions that he could make and paths that he can take. The crux for the practitioner is: in this time of ultimate distress, can he keep Buddha's teachings in his heart and mind and to practice Buddha's teachings in real life.
這並不是說，他的選擇只有「生離」或「不生離」。 他還有其他選擇，其他的路。 但重點是，在這個最堅苦的時刻，他能不能心存佛法，也在現實生活中運用佛法。
Life is samsara, because we all hurt each other, emotionally, one time or another. I hurt her, she hurt him, and he hurt me. There is no beginning and the end to this chain of Nidānas , not at this point.
生命是輪迴，因為我們都互相傷害，在情感上。 我傷害了她，她傷害了他，他也傷害了我。 這樣的因缘沒有開始也沒有結束。
Sometimes, the only way out is to do the cruelest thing a person can do to himself. Because it is the best terrible choice that is available. Because if you can advance to the point that other people cannot hurt you emotionally, then you will have no need to hurt other people. This is how to be liberated. You need to be liberated first, before you can save others.
有時，唯一的出路是做對自己最殘酷的事情。 因為這是所有可怕的選擇中最好的。 因為如果您能修到不被傷害，您就不需要傷害別人。 這樣才能解脫。 自己要先解脫，才能救別人。
We Practice, so that in the most distressing and confusing times of our lives, we can remember Buddha's teaching and apply Dharma in the most difficult situation.
修行的目的是讓我們在最堅苦、最痛心混亂的時刻，記得跟運用佛法來幫我們面對考驗。
修行是一個非常困難，有時很殘酷的經驗。
It is about discovering your weaknesses and remove them, one at the time. While doing so, the bad karmic debts that were the result of your weaknesses will demand payment. The karmic debts associated with this particular weakness will come due, because you are attempting to remove the weakness. If you don't make the payment, you will not be able to improve. But the payment is hard, because it requires you to do things contrary to your weaknesses.
修行是發現自己的弱點，並一個個的去刪除它們。 當您發現了一個弱點，這個弱點所造成的「業障」會爆發。 有關這個弱點的「業債」將到期，因為您正在試圖刪除這個弱點。 如果您不還「業債」，您無法進步。 但自動還「業債」是很難的，因為您需要做違背自己的弱點的事。
Words do not convey the difficulties, because people always associate payment with material possessions.
字不能表達這樣的困難，因為大家總是覺得還「業債」跟物質財富有關。
But people forget that payment sometimes must be with emotions. The hardest emotions to repaid is love. The news is full of stories of people cheating on their spouses or women who entice married men to leave their wives. But if you caused another family to disintegrate, you must paid with the disintegration of your family. If you caused the disintegration of a happy family, the karmic debt will wait for you to have a happy family, no matter how many lifetimes.
但是，大家忘記「業債」有時與情緒有關。 最難的是「愛」。 新聞上常常有外遇而導致家庭分裂的故事。 如果您造成一個家庭的分裂，您必須用自己的家庭的分裂來還。 如果這是一個幸福的家庭，「業障」會等您有一個幸福的家庭，不管多少世。
If a person in this situation was not Practicing, the payment comes due naturally, and he will find his family disintegrate in front of him. You can imagine the grief this person will face. This person can do nothing but ask "Why? Why does this happen to me? I am such a good person, never done anything wrong, never hurt anyone." He asked because he does not know the bad karmic deed that he had performed in one of his past life.
如果一個人在這種情況下沒有在修行，到時，他會發現他的家庭突然在他面前瓦解。您應該可以想像，這個人所面臨的悲痛。 他只能問：「為什麼？為什麼會這樣對我，我這麼好的人，從來沒有做錯事，從來沒有傷害任何人，為什麼？」因為他不知道他前世所做的事。
But if this person is a practitioner, he will have some understanding of the bad karmic deed in his previous life. Then, the question becomes if he has the courage to do the right thing. The right thing might be to volunteering leave and dissolve this family and hurt everyone in the process. Because the alternative can be even worse. But the right thing will seem cruel, not only to him, but to everyone in the world. The family friends and relatives will not understand and accept his choice. His family members bear the sorrow of the separation. He must bear not only the sorrow, and the consequence of making the choice and find himself all alone in the world, with everyone accusing him of doing the wrong thing. And he will have no defense, he can only accept the accusation.
但如果這個人有在修，他將對他前世所做的事有些瞭解。 問題就變成，他有沒有勇氣，去做正確的事。 正確的事可能是自願離開和解散這個家庭，也傷害在這個過程中的每一個人。 因為其他的選擇更糟。 但是正確的事會顯得很殘忍。 家庭的朋友和親戚不會理解和接受他的選擇。 他的家人承受「生離」的苦。 他必須承擔「生離」苦，也必須承擔選擇的後果，每個人都會指責他做了錯事，害了人家，但他也無法回應，只能在世界上獨自接受社會的眼光。
This is not to say that his choices are binary: to separate or not to separate. There are other possible decisions that he could make and paths that he can take. The crux for the practitioner is: in this time of ultimate distress, can he keep Buddha's teachings in his heart and mind and to practice Buddha's teachings in real life.
這並不是說，他的選擇只有「生離」或「不生離」。 他還有其他選擇，其他的路。 但重點是，在這個最堅苦的時刻，他能不能心存佛法，也在現實生活中運用佛法。
Life is samsara, because we all hurt each other, emotionally, one time or another. I hurt her, she hurt him, and he hurt me. There is no beginning and the end to this chain of Nidānas , not at this point.
生命是輪迴，因為我們都互相傷害，在情感上。 我傷害了她，她傷害了他，他也傷害了我。 這樣的因缘沒有開始也沒有結束。
Sometimes, the only way out is to do the cruelest thing a person can do to himself. Because it is the best terrible choice that is available. Because if you can advance to the point that other people cannot hurt you emotionally, then you will have no need to hurt other people. This is how to be liberated. You need to be liberated first, before you can save others.
有時，唯一的出路是做對自己最殘酷的事情。 因為這是所有可怕的選擇中最好的。 因為如果您能修到不被傷害，您就不需要傷害別人。 這樣才能解脫。 自己要先解脫，才能救別人。
We Practice, so that in the most distressing and confusing times of our lives, we can remember Buddha's teaching and apply Dharma in the most difficult situation.
修行的目的是讓我們在最堅苦、最痛心混亂的時刻，記得跟運用佛法來幫我們面對考驗。
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