「空法思想」的無法證悟，在於佛性、神性兩者為何？無法釐清！前面說宇宙大帝的權威，皆屬神性；也就是相信自我之 外有另一個主宰者（大我），有時覺得大我（包含）小我是普遍被認同的想法；甚至眾生亦覺沒有大我，小我是無法生存的！
It will be difficult to differentiate between Buddha-nature and Divinity while the concept of Śūnyatā is not clearly understood. The absolute authority of a God that was discussed previously belongs in the realm of Divinity. In the realm of Divinity, the belief is that there is another being ("The Big-I"), other than I ("The Small-I"), who is in control. Sometimes, it is common to think that "The Big-I" includes "The Small-I". In the extreme, the divinity school believes that without "The Big-I", "The Small-I" will not be able to exist.
雖說佛教界暢談【佛即覺】的意思，但大乘經典處處指向本體真如的存在，是佛是神的思想，也當由學術的方法釐清，此處不深加探討。
Although Buddhists like to talk about Buddha as someone who is enlightened, the Mahayana sutras constantly point to the eternal existence the Buddha-body. Is this concept Buddha-nature or Divinity? The question is better analyzed using academic approaches, so we will not discuss the issue here.
佛嘗說：「悟空法，須具大人相。」，然而何者是大人相？具體說，該是內心層面有一定的承當能力，承擔何者？比如說生、老、病、死，它是人世間生命一定的過程，但試問群生是不是人人都只接受「生」的喜悅，誰人接受過老、病、死的真相！ 再說既是真相，又為什麼眾生這麼難以面對面的看待它？
Buddha once said:"Only a great man can understand Śūnyatā." But what is a great man? To speak concretely, a great man is someone who have the internal fortitude to handle birth, old age, sickness and death, everything a person will encounter in his life. But everyone is happy to handle the joy of "birth", but finds no joy when facing the truth of old age, sickness and death. If these are the truths, why is it so hard for everyone to face them?
從這一點來自我觀照內心，應該就可以為愚昧的自己，找出不具大人相的因素，人心裏層次的怯弱，足以掩蓋任何理性的存在！ 假使無法克服，徒具大人的軀體，內心只是孩子般的只有取得、或一味的被保護，內心層次上當然只停留在接受，更不可能去咀嚼吸收進來的思想，甚至作出判斷，想要修法，該在內心或外相上的那一點上面駐留？
If we reflect on this point, we will see that the weaknesses in human nature is able to obscure any sense of rationality, and will cause us to be unable to find any nuggets of the great man within us. If we cannot overcome our weaknesses, even if we possess the body of an adult, our childlike nature to "want things", or the need to be protected will persist, and we will be unable to grow. Once our childlike nature is no longer able to digest new ideas, new thoughts, or even judge, would we still be able to practice Buddha's teachings?
這種感覺捫心自問，修法者本身該都清楚，因為怯弱遮蔽了思想的拓展，因為怯弱無法檢視自己，也因為怯弱許多事想都不敢想，遑論再從中探討！
You should ask yourself about this feeling. Every practitioner of Buddhism should understand that our weaknesses prevent expansion of thoughts. Because of our weaknesses, we are not able to inspect ourselves. Our weaknesses prevent us from pondering many ideas, not to mention the inability to investigate and research them.
然而一味要求修法者，剎時便有勇氣甚或智慧面對自己，及外在一切種種，亦是苛求！此時便論及所謂善根的培養，為什麼不談善法？如五戒十善的，因為根有往下紮的意思，向下紮的根一旦牢固便向上成長，且不易動搖！
But it is also unrealistic to ask a practitioner of Buddhism to summon enough courage and wisdom to face himself without delay. At this point, we will need to discuss the cultivation of the virtuous root within oneself. Why not speak of virtuous methods, such as 5 Precepts and 10 Virtues? [Translator's Note 4] Because root has a connotation of stability and can penetrate deeper to provide a strong foundation. Once the root is solidly within the ground, it can grow with stability and be less susceptible to outside forces.
如果說：人認同或接受一種行為、思想，卻不敢為之付出、實踐，我想再好的理論徒具空談！如同沒有根的樹是不可能成長的，想具有大人相，必得談紮根的問題；在紮根的過程，訓練出勇氣與智慧，也為想悟出空法尋求一基礎點！
If a person agrees with and accepts an ideology, but is afraid of committing to it or actually practicing it, then the "goodness" of this ideology is no longer relevant. But if a person wants to be a great man, he will need to ask questions that will help to deepen the virtuous root within him. And from this process, he will be able to develop courage and wisdom, and provide a basis for understanding Śūnyatā.
[Translator's Note 4] 五戒: 5 Precepts : No taking life; No taking what is not given; No sensual misconduct; No false speech; No intoxicants 十善: 10 Virtues: No killing; No stealing; No lust; No two-tongues; No Lie; No flattery; No Bad-Mouth; No Greed; No Anger; No Ignorance.
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2011年9月30日 星期五
2011年9月29日 星期四
讀者回饋 ： 長大 Reader Contributions: Growing Up
當我遇上一件令人忿忿不平或不公平待遇時, 心中馬上習慣性的浮現"我試圖要....","我一定要...."的念頭
Whenever I encountered a situation that I felt is unfair, thoughts like "I am going to try to do..." or "I must do..." automatically came to mind.
在此時, 有二種心態需要自我釐清它的本質,
I feel that at this time, there are two internal issues that I need to be clear about.
一;真正的問題 (指心理層面) 好像是我自己分離了,"它歸它的","我歸我的"
1. The real issue (within oneself). It is like I need to separate myself from the issue. "The issue belongs to the issue." and "I belong to myself."
二;內心好像有個永遠長不大的三歲小孩 (暫且稱它為潛意識的我) 蟄伏著
2. There always seems to be a 3 years old in me that will not grow up, and always seems to be there, (I am calling this the subconscious-I for now.) hibernating.
我如果?...........不是如果! 不是假設 !,而是勇敢承受它,因為它本身跟我是同一狀態,(其中也無任何的合理或排斥)
只是單純的讓它從這裡經過而已!
If I? No, not "if". Not assume. But to face it with courage. Because "its" existence is in the same condition as "I". (which there is no reason to combine or separate "it" and "I".) [Translator's Note]
睿歐 Ruì ōu
[Translator's Note] Not sure what 它 is referring to. But I assume it is the issue at hand. The situation that cause the reader to feel unfair.
Whenever I encountered a situation that I felt is unfair, thoughts like "I am going to try to do..." or "I must do..." automatically came to mind.
在此時, 有二種心態需要自我釐清它的本質,
I feel that at this time, there are two internal issues that I need to be clear about.
一;真正的問題 (指心理層面) 好像是我自己分離了,"它歸它的","我歸我的"
1. The real issue (within oneself). It is like I need to separate myself from the issue. "The issue belongs to the issue." and "I belong to myself."
二;內心好像有個永遠長不大的三歲小孩 (暫且稱它為潛意識的我) 蟄伏著
2. There always seems to be a 3 years old in me that will not grow up, and always seems to be there, (I am calling this the subconscious-I for now.) hibernating.
我如果?...........不是如果! 不是假設 !,而是勇敢承受它,因為它本身跟我是同一狀態,(其中也無任何的合理或排斥)
只是單純的讓它從這裡經過而已!
If I? No, not "if". Not assume. But to face it with courage. Because "its" existence is in the same condition as "I". (which there is no reason to combine or separate "it" and "I".) [Translator's Note]
睿歐 Ruì ōu
[Translator's Note] Not sure what 它 is referring to. But I assume it is the issue at hand. The situation that cause the reader to feel unfair.
快樂的原因 Reason for Happiness
Master Ban Ji wants me to write an article on why I am happy. She does know how to assign home works.
半寄師父要我寫自己快樂的原因，她很喜歡給我功課去做。
This is hard to say. I can say that it is because I understand the Truth better. But that seems cliche and seems to avoid the point. I can say that I am a better person; but that seems patronizing to you, the readers. My emotions are quicker to dissipate, and that is a good thing; especially when the emotion is the result of arguing with my wife. But that's not the reason either.
這很難說。如果我說，自己快樂是因為我明白真相，那很陳腔濫調；
若是說，我感到自己比過去更好，所以快樂，會覺得是在應付您。
我的情緒消散很快，現在大都避免跟我太太吵架、僵持太久，這是件好事，
但這些並不是我快樂的真正原因。
I think the real reason that I am happy is that I know that I am powerful. I don't need to any of the "dark sides" in life because I don't need them. Because I am in control of my life.
我認為真正的原因是：知道自己有能力，
我不需要「黑暗面」，因為我能控制自己的生命。
For example, if you know the world is your ATM, and you can take money out whenever you need to, and the money will never run out. Would you still be greedy?
例如，如果您知道世界是您的自動提款機，當需要的時候，
可以隨時拿錢出來，錢也永遠不會用完。您還需要貪嗎？
Do you still need to have anger if you are able to avoid events that will cause you angry?
如果您能夠避免會導致您生氣的事，您還需要憤怒嗎？
Are you still ignorant if you know the Truth?
如果您知道真相，您還有愚痴嗎？
If you can eliminate the three akusala-mūla (poisons) of Greed, Anger and Ignorance, you would be happy too.
如果您能夠消除三毒 (貪嗔痴），您也會很快樂。
But ultimately, I think I am happy because I have no fear.
所以，我的結論是：我很快樂是因為我沒有恐懼。
半寄師父要我寫自己快樂的原因，她很喜歡給我功課去做。
This is hard to say. I can say that it is because I understand the Truth better. But that seems cliche and seems to avoid the point. I can say that I am a better person; but that seems patronizing to you, the readers. My emotions are quicker to dissipate, and that is a good thing; especially when the emotion is the result of arguing with my wife. But that's not the reason either.
這很難說。如果我說，自己快樂是因為我明白真相，那很陳腔濫調；
若是說，我感到自己比過去更好，所以快樂，會覺得是在應付您。
我的情緒消散很快，現在大都避免跟我太太吵架、僵持太久，這是件好事，
但這些並不是我快樂的真正原因。
I think the real reason that I am happy is that I know that I am powerful. I don't need to any of the "dark sides" in life because I don't need them. Because I am in control of my life.
我認為真正的原因是：知道自己有能力，
我不需要「黑暗面」，因為我能控制自己的生命。
For example, if you know the world is your ATM, and you can take money out whenever you need to, and the money will never run out. Would you still be greedy?
例如，如果您知道世界是您的自動提款機，當需要的時候，
可以隨時拿錢出來，錢也永遠不會用完。您還需要貪嗎？
Do you still need to have anger if you are able to avoid events that will cause you angry?
如果您能夠避免會導致您生氣的事，您還需要憤怒嗎？
Are you still ignorant if you know the Truth?
如果您知道真相，您還有愚痴嗎？
If you can eliminate the three akusala-mūla (poisons) of Greed, Anger and Ignorance, you would be happy too.
如果您能夠消除三毒 (貪嗔痴），您也會很快樂。
But ultimately, I think I am happy because I have no fear.
所以，我的結論是：我很快樂是因為我沒有恐懼。
2011年9月28日 星期三
讀者回饋：事實與存在 Reader Contribution: Reality and Existence
我有一種感覺不知是怎樣的情形?
I have a feeling that I do not know how to describe.
在"此有故彼有"的體會上好像有一種距離感, 分開 ,甚至是幻相 ，
然而它們卻是常常以同一事實狀態存在!
It is a feeling that there seems to be a distance, a separation, even a hallucination in my empirical understanding of "If this exists, then that exist as well."[Translator's Note] However, they are often all seems to be the same, with the same existence.
在此狀態下是否能清楚了解自我運作的過程是無任何言語,權威,預設及複製 ，不是理論與表相的了解 ?
Is it possible that in this condition to understand how I "work" is not something that can be described by any language, any authority, any assumptions or any duplications, and is not something that can be understand by theories or appearances?
真正要解決問題(指心理層面)不單是急於尋求答案 ! 因為問題與自我根本是同一狀態!
在此狀態下了解自我在其中的顯現而已 !
Wanting to solve the problem of oneself (problems within oneself) is not a matter of simply looking for answers with urgency. Because the problem with oneself is in the same condition as oneself.
Understanding oneself in this condition is only one of the many phenomenons created by oneself.
我的體會 。
This is my empirical understanding.
[Translator's Note:] 此有故彼有 "When this exists, that came to be." is from Sajyukt āgama
I have a feeling that I do not know how to describe.
在"此有故彼有"的體會上好像有一種距離感, 分開 ,甚至是幻相 ，
然而它們卻是常常以同一事實狀態存在!
It is a feeling that there seems to be a distance, a separation, even a hallucination in my empirical understanding of "If this exists, then that exist as well."[Translator's Note] However, they are often all seems to be the same, with the same existence.
在此狀態下是否能清楚了解自我運作的過程是無任何言語,權威,預設及複製 ，不是理論與表相的了解 ?
Is it possible that in this condition to understand how I "work" is not something that can be described by any language, any authority, any assumptions or any duplications, and is not something that can be understand by theories or appearances?
真正要解決問題(指心理層面)不單是急於尋求答案 ! 因為問題與自我根本是同一狀態!
在此狀態下了解自我在其中的顯現而已 !
Wanting to solve the problem of oneself (problems within oneself) is not a matter of simply looking for answers with urgency. Because the problem with oneself is in the same condition as oneself.
Understanding oneself in this condition is only one of the many phenomenons created by oneself.
我的體會 。
This is my empirical understanding.
[Translator's Note:] 此有故彼有 "When this exists, that came to be." is from Sajyukt āgama
讀者回饋 Reader Contributions
Sometimes, we will get some emails from readers and these emails may be of interest to our general readerships.
有時，我們會收到讀者寫的電子郵件，其中部分內容可能對其他讀者有幫助。
So with the permission of the writer, we will re-publish these emails anonymous, unless the writer has given us permission to do otherwise.
因此，在作者的同意之下，我們會跟大家分享電子郵件的內容。
除非作者有授權予我們，否則這些文章都是匿名的。
All these reader contributions will be labeled under "Reader Contribution."
這些文章的標籤是「讀者回饋」。
有時，我們會收到讀者寫的電子郵件，其中部分內容可能對其他讀者有幫助。
So with the permission of the writer, we will re-publish these emails anonymous, unless the writer has given us permission to do otherwise.
因此，在作者的同意之下，我們會跟大家分享電子郵件的內容。
除非作者有授權予我們，否則這些文章都是匿名的。
All these reader contributions will be labeled under "Reader Contribution."
這些文章的標籤是「讀者回饋」。
苦 Dukkha (commonly translated as suffering)
I have been reading Saṃyukta Āgama recently and have some new thoughts on the nature of dukkha (or commonly translated as suffering) that are often discussed in Buddhism that I would like to share.
我最近在讀《雜阿含經》。在這當中，對佛學的「苦」有一些不同的想法跟大家分享。
The common Buddhism teaches that we suffer because life is transitory. One moment we are happy, the next we are sad. One moment, we are young and strong, the next we are old and decrepit. The common interpretation is that because happiness in life is transitory, then life is necessary suffering. But if you look at it from the glass is half-full perspective, you can say that life is happiness because suffering is transitory. Why are we placing more emphasis on suffering, and not on happiness?
一般對「苦」的說法是：我們有「苦」，因為一切都是無常的。
現在我們很高興，但也許等一下會難過，因為高興的時間過了。
以前我們年輕力壯，現在老而無用。
這是常見的解釋。
『 因為生活中的幸福是短暫，那麼生活就是苦的』。
但是我們為什麼要有這麼負面的想法呢？
如果幸福是短暫的，那麼苦也是短暫的。
一切都是無常的話，為什麼我們要認為生活是苦，而不說生活是幸福呢？
『因為生活中的苦是短暫的，那麼生活就是幸福。』
Just because "The Four Noble Truth" has dukkha as its element and is something we need to remove, it doesn't mean we need to do nothing but focus on impermanent dukkha in the past, now or the future.
在四聖諦中，佛陀要我們滅「苦」，不見得代表我們一直要纏著過去、現在和未來的無常苦吧！
While this interpretation is valid on some level, I believe that there are more to dukkha.
雖然這種解釋在某種程度上是對的，我還有另一個不同的看法。。
My thought here is that at one level, dukkha cannot be realized until one recognizes one's current self as compares to one's potential. One feels dukkha because one remembers he once were superman, but has forgotten how to become a superman again. It's more like grief than suffering.
當一個人知道自己跟自己潛力的差距，「苦」，才能真正被了解。
一個人覺得「苦」，是因為他記得他曾經是超人，但卻忘記如何成為一個超人了。
「苦」有點像悲痛。
A person who has lived in a cell all his life and has never ventured outside, would not think of living in an imprisonment is suffering because he never knows freedom. We, on the outside, pity him and cannot help but think that he is suffering because he does not know the freedom that we enjoy. Our view of the prisoner's dukkha is tinted with pity. Once the prison tasted freedom, he would understand that he is suffering.
一個一直生活在監獄裡頭，從未外出的人，也不會認為監禁的生活是「苦」，
因為他從來沒有自由。
我們在外面，可憐這個人，因為他沒有自由，認為他的生活是「苦」的。
可憐的「苦」，一旦嚐到自由，囚犯就會知道他一輩子都生活在「苦」 中。
Dukkha has two aspects.
「苦」是有兩面的
From the outside looking in, we pity the prisoner and think he is suffering; dukkha with pity.
從外面看，我們可憐囚犯，認為他在受「苦」，這是可憐的「苦」。
From inside looking out, the prisoner suffers because he cannot have freedom and grief; dukkha with grief.
從裡面看出去，囚犯因為他不能有自由而「苦」，這是悲痛的「苦」。
A person who has lost his legs remembers his freedom and feels grief.
一個人失去了他的腿，但還記得他以前的自由， 這樣很「苦」。
A person who has lost his eye sights remembers the beauty of the world and feels grief.
一個人失去了他的眼睛，但還記得世界的美麗再也看不到了，這樣也很「苦」。
A wealthy person who lost his fortune and is begging on the street remembers his past glories and feels grief.
一個有錢人在大街上乞討，他記得過去的輝煌，這也是「苦」。
A person who remember he once possessed the knowledge of the Truth, but has forgotten it, feels grief.
一個人忘記了真相，但記得他曾經貼近真相，這更是「苦」。
A person who has forgotten himself but knows that he was a better man suffers the ultimately grief.
一個人忘記了自己，但知道他以前是一個更好的人，這是最「苦」。
A person who knows the Truth, and see that people of the world are living their lives totally oblivious of the Truth, cannot help but pity the world and thinks the world is full of dukkha.
一個知道真相的人，看到世間完全不知真相的人，
不免可憐人民，認為世間人民都生活在「苦」海中。
Until you see a glimpse of the Truth, you won''t know what dukkha is. Once you know dukkha, you will do everything you can to get to the Truth as soon as you can.
等您對真相有了一點瞭解，才會知道什麼是「苦」。
一旦您知道「苦」，您會竭盡所能的想要快點得到真相。
Right now, it's all only impermanence.
現在，一切只是無常。
我最近在讀《雜阿含經》。在這當中，對佛學的「苦」有一些不同的想法跟大家分享。
The common Buddhism teaches that we suffer because life is transitory. One moment we are happy, the next we are sad. One moment, we are young and strong, the next we are old and decrepit. The common interpretation is that because happiness in life is transitory, then life is necessary suffering. But if you look at it from the glass is half-full perspective, you can say that life is happiness because suffering is transitory. Why are we placing more emphasis on suffering, and not on happiness?
一般對「苦」的說法是：我們有「苦」，因為一切都是無常的。
現在我們很高興，但也許等一下會難過，因為高興的時間過了。
以前我們年輕力壯，現在老而無用。
這是常見的解釋。
『 因為生活中的幸福是短暫，那麼生活就是苦的』。
但是我們為什麼要有這麼負面的想法呢？
如果幸福是短暫的，那麼苦也是短暫的。
一切都是無常的話，為什麼我們要認為生活是苦，而不說生活是幸福呢？
『因為生活中的苦是短暫的，那麼生活就是幸福。』
Just because "The Four Noble Truth" has dukkha as its element and is something we need to remove, it doesn't mean we need to do nothing but focus on impermanent dukkha in the past, now or the future.
在四聖諦中，佛陀要我們滅「苦」，不見得代表我們一直要纏著過去、現在和未來的無常苦吧！
While this interpretation is valid on some level, I believe that there are more to dukkha.
雖然這種解釋在某種程度上是對的，我還有另一個不同的看法。。
My thought here is that at one level, dukkha cannot be realized until one recognizes one's current self as compares to one's potential. One feels dukkha because one remembers he once were superman, but has forgotten how to become a superman again. It's more like grief than suffering.
當一個人知道自己跟自己潛力的差距，「苦」，才能真正被了解。
一個人覺得「苦」，是因為他記得他曾經是超人，但卻忘記如何成為一個超人了。
「苦」有點像悲痛。
A person who has lived in a cell all his life and has never ventured outside, would not think of living in an imprisonment is suffering because he never knows freedom. We, on the outside, pity him and cannot help but think that he is suffering because he does not know the freedom that we enjoy. Our view of the prisoner's dukkha is tinted with pity. Once the prison tasted freedom, he would understand that he is suffering.
一個一直生活在監獄裡頭，從未外出的人，也不會認為監禁的生活是「苦」，
因為他從來沒有自由。
我們在外面，可憐這個人，因為他沒有自由，認為他的生活是「苦」的。
可憐的「苦」，一旦嚐到自由，囚犯就會知道他一輩子都生活在「苦」 中。
Dukkha has two aspects.
「苦」是有兩面的
From the outside looking in, we pity the prisoner and think he is suffering; dukkha with pity.
從外面看，我們可憐囚犯，認為他在受「苦」，這是可憐的「苦」。
From inside looking out, the prisoner suffers because he cannot have freedom and grief; dukkha with grief.
從裡面看出去，囚犯因為他不能有自由而「苦」，這是悲痛的「苦」。
A person who has lost his legs remembers his freedom and feels grief.
一個人失去了他的腿，但還記得他以前的自由， 這樣很「苦」。
A person who has lost his eye sights remembers the beauty of the world and feels grief.
一個人失去了他的眼睛，但還記得世界的美麗再也看不到了，這樣也很「苦」。
A wealthy person who lost his fortune and is begging on the street remembers his past glories and feels grief.
一個有錢人在大街上乞討，他記得過去的輝煌，這也是「苦」。
A person who remember he once possessed the knowledge of the Truth, but has forgotten it, feels grief.
一個人忘記了真相，但記得他曾經貼近真相，這更是「苦」。
A person who has forgotten himself but knows that he was a better man suffers the ultimately grief.
一個人忘記了自己，但知道他以前是一個更好的人，這是最「苦」。
A person who knows the Truth, and see that people of the world are living their lives totally oblivious of the Truth, cannot help but pity the world and thinks the world is full of dukkha.
一個知道真相的人，看到世間完全不知真相的人，
不免可憐人民，認為世間人民都生活在「苦」海中。
Until you see a glimpse of the Truth, you won''t know what dukkha is. Once you know dukkha, you will do everything you can to get to the Truth as soon as you can.
等您對真相有了一點瞭解，才會知道什麼是「苦」。
一旦您知道「苦」，您會竭盡所能的想要快點得到真相。
Right now, it's all only impermanence.
現在，一切只是無常。
2011年9月27日 星期二
分享文章的注意 A Note on Sharing Our Writings
I noticed today that there are some people sharing some of our materials with other people in their own channels. I thank you for your support. However, I would like to request that when you do so, please acknowledge the source on your channel as well. One way to do so is simply to place a link back to the article, I am sure that all social sites have this capabilities.
最近，我發現有些人在他們自己的社群網站上分享此部落格的文字。我衷心感謝您們的支持。
不過，我想請求各位分享這些文字的來源出處，只需放一個連結在您所用的文章即可。
我知道所有的社群網站都能這樣做。
I feel that this is a common courtesy that any students of Buddhism should be able to perform.
這是一種禮貌，任何佛教徒都應該能夠做到的。
最近，我發現有些人在他們自己的社群網站上分享此部落格的文字。我衷心感謝您們的支持。
不過，我想請求各位分享這些文字的來源出處，只需放一個連結在您所用的文章即可。
我知道所有的社群網站都能這樣做。
I feel that this is a common courtesy that any students of Buddhism should be able to perform.
這是一種禮貌，任何佛教徒都應該能夠做到的。
理性與現實 Rationality and Reality
許多人應該有一種感覺、年紀愈長愈在想要什麼? 跟不想要什麼間掙扎?
"As I get older, the more I struggle with what I want and what I don't want." This must be a common feeling among many people.
除了少數人擁有選擇權外、大部分人、生在泥沼裡、擁有選擇權跟權勢與金錢無關、大部分的人總想我有了金錢與權勢、 便可以怎樣又怎樣.............、但很多觀察指向有大腦的人、應該是活的最好的人、錢需要被應用、權勢需要被管理、但人如果身陷困境時跟兩者是無關的、至少脆弱、跟無力擔當、在金錢與權勢之外、再有錢、勢的人一旦面臨脆弱一樣難堪!
Except for the few who have the choice, most people live their whole life in the swamp. Having the ability to choose has nothing to do with power and money. People always think that if they have money or power, they will be able to do what they want. But many observations have shown that people with brain live the best. Money needs to be used, and power needs to be managed.
But if a person is facing a difficulty that has nothing to do with money or power, and the difficulty cannot be solved by money or power, and he does not have the strength within him to handle the situation, he will find himself unable to face the difficulty. A person with money and power will look equally pathetic once they face a situation outside the realm of power and money.
然而我們推想一件事時、為什麼不能就事情本質去看待? 為什麼非得繞著錢、勢不可? 請正視! 人性的立足點是所有的人都一樣的。
But when people are judging a situation/thing/person, why can't people consider a situation/thing/person simply by its merit? Why do people must use money and power as an arbiter for every situation/thing/person . Please face the truth, the basis of all human nature is the same for everyone.
人如果活到有力量直接探討事情的本質、除了可以讓自己生活品質不錯以外、在精神體誰能比自己自由? 培養出自我的選擇權、智慧加能力的加持、在推開迷霧後!
If a person has the ability to directly analyze the nature of a situation/thing/person. Not only will his life improve, spiritually, he will have more freedom than anyone else. Once you blow aside the fog and constantly increase your wisdom, only then, will you be able to cultivate your own choices.
半寄 Master Ban Ji
"As I get older, the more I struggle with what I want and what I don't want." This must be a common feeling among many people.
除了少數人擁有選擇權外、大部分人、生在泥沼裡、擁有選擇權跟權勢與金錢無關、大部分的人總想我有了金錢與權勢、 便可以怎樣又怎樣.............、但很多觀察指向有大腦的人、應該是活的最好的人、錢需要被應用、權勢需要被管理、但人如果身陷困境時跟兩者是無關的、至少脆弱、跟無力擔當、在金錢與權勢之外、再有錢、勢的人一旦面臨脆弱一樣難堪!
Except for the few who have the choice, most people live their whole life in the swamp. Having the ability to choose has nothing to do with power and money. People always think that if they have money or power, they will be able to do what they want. But many observations have shown that people with brain live the best. Money needs to be used, and power needs to be managed.
But if a person is facing a difficulty that has nothing to do with money or power, and the difficulty cannot be solved by money or power, and he does not have the strength within him to handle the situation, he will find himself unable to face the difficulty. A person with money and power will look equally pathetic once they face a situation outside the realm of power and money.
然而我們推想一件事時、為什麼不能就事情本質去看待? 為什麼非得繞著錢、勢不可? 請正視! 人性的立足點是所有的人都一樣的。
But when people are judging a situation/thing/person, why can't people consider a situation/thing/person simply by its merit? Why do people must use money and power as an arbiter for every situation/thing/person . Please face the truth, the basis of all human nature is the same for everyone.
人如果活到有力量直接探討事情的本質、除了可以讓自己生活品質不錯以外、在精神體誰能比自己自由? 培養出自我的選擇權、智慧加能力的加持、在推開迷霧後!
If a person has the ability to directly analyze the nature of a situation/thing/person. Not only will his life improve, spiritually, he will have more freedom than anyone else. Once you blow aside the fog and constantly increase your wisdom, only then, will you be able to cultivate your own choices.
半寄 Master Ban Ji
2011年9月26日 星期一
經的看法 4 A View of Buddhist Texts 4
I feel Heart Sutra is an important Buddhist Text for validating one's empirical understanding of Śūnyatā and Nidānas for one simple reason, it is short and concise. I read it all the time to judge my progress.
我覺得「心經」是一本很重要的佛經。因為「心經」很簡短、很適合讓我們用來驗證自己對「空」跟「因緣」的體會。我常常用讀「心經」這個方式來判斷自己有沒有進步。
There are a lot of detail explanations of the Heart Sutra on the web, or in publication, and I don't want to repeat their work. I just want to provide my high level review of the Sutra.
世上有很多文章相當仔細的解釋跟分析「心經」。我不想在這裡重複他們的說法，只是想提供我的心得。
Heart Sutra 心經
Note: For the English version, I replaced all the inappropriate translation of 「空」 from "emptiness" to "Śūnyatā".
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, and he crossed beyond all suffering and difficulty.
觀自在菩薩 , 行深般若波羅蜜多時 , 照見五蘊皆空 , 度一切苦厄 ,
This is basically the essence of the Sutra. Five Skandhas is basically your body or your self. So once you can empirically understand that your self is Śūnyatā, then you will end all suffering.
這句就是「心經」的精華。「五蘊」是您自己。
一旦您能體會您自己都是「空」，您就能「度一切苦厄」。
Shariputra, form does not differ from Śūnyatā; Śūnyatā does not differ from form. Form itself is Śūnyatā; Śūnyatā itself is form. So too are feeling, cognition, formation, and consciousness.
舍利子 , 色不異空 , 空不異色 , 色即是空 , 空即是色 , 受想行識 , 亦復如是 ,
This talks about "Five Skandhas and saw that they are Śūnyatā" in detail. It actually explains what Five Skandhas are.
這句解釋「五蘊皆空」的細節。它實際上告訴您「五蘊」是什麼東西。
Shariputra, all Dharmas have characteristics of Śūnyatā. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.
舍利子 , 是諸法空相 , 不生不滅 , 不垢不淨 , 不增不減 ,
First, it presents the implication of All Dharmas (I consider this to mean "All Phenomenons") have characteristics of Śūnyatā. So, All Phenomenons "are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. " Why? Because Śūnyatā means that all phenomenon's (whether they are material or not) creation, existence and destruction are results of Nidānas.
首先，這句表明「諸法空相」的意味。對我而言，「諸法」是所有的現象。因此，所有的現象是「不生不滅 , 不垢不淨 , 不增不減」。
為什麼？因為「空」 就是『一切都是「因缘」所生，「因缘」所在及「因缘」所滅』。
Therefore, in Śūnyatā there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
是故空中無色 , 無受想行識 , 無眼耳鼻舌身意 , 無色聲香味觸法 , 無眼界 , 乃至無意識界 , 無無明 , 亦無無明盡 , 乃至無老死 , 亦無老死盡 , 無苦集滅道 , 無智亦無得 , 以無所得故 ,
Then it goes ahead and explains the consequence of "All Dharmas have characteristics of Śūnyatā" in more detail. It does this from the surface of self, the body to our mind and finally to our nature, which is anattā.
然後，它給您「諸法空相」的結論，從表面的自我，進去「識」，最後到我們的本性，也就是「無我」。
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!
菩提薩埵 , 依般若波羅蜜多故 , 心無罣礙 , 無罣礙故 , 無有恐怖 , 遠離顛倒夢想 , 究竟涅槃 ,
Bodhisattva was able to achieve "Nirvana" ( In other words, understand the Truth.) because they empirically understand that "your self is Śūnyatā".
菩薩是因為能體會「五蘊皆空」，才能得到「涅槃」。也就是知道「真相」
All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false.
三世諸佛 , 依般若波羅蜜多故 , 得阿耨多羅三藐三菩 提 , 故知般若波羅蜜多 , 是大神咒 , 是大明咒 , 是無上咒 , 是無等等咒 , 能除一切苦 , 真實不虛 ,
It says all Buddha became Buddha via first understood that their selves are Śūnyatā.
So the phrase "your self is Śūnyatā" is an important mantra to keep in mind at all time.
所有的佛，他們成佛的第一步都是從體會「五蘊皆空」而起。
所以「五蘊皆空」是一個需要被常常留在心裡的重點。
That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!
故說般若波羅蜜多咒 , 即說咒曰 , 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶
I have read what "Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!" means in other books and websites. But since I don't know what this means, I wont talk about it.
我有讀過「揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶」的解釋和翻譯。但我不懂梵語，所以我也不知道這有沒有特別的意思。不說也好。
That's it. If you want to know more detail about the Sutra, you will have to empirically understand it. All the knowledge and direction you need to empirically understand the Sutra is already presented on this blog. The rest, you will have to work for.
我對「心經」的讀法就這樣而已。如果您想更詳細的了解「心經」，就要自己去體會。這個部落格已經給您需要體會「心經」的知識和方向。其餘的，需要您自身去努力。
You might think this explanation of the Heart Sutra is trivial, even sacrilege. Any one can write it.
你可能認為這樣的解釋太平凡了，甚至有點褻瀆，誰都會寫。
But I must say that I would not be able to write this article 6 months ago. 6 months ago, I would want to do a doctoral dissertation on it; I would cross-references all the scholarly articles about the topic, and excruciatingly explain and discuss every words and every phrases. Now, I know that would be meaningless, because readers cannot empirically understand these concepts from my writings. Such an exercise will only let everyone know that I am good at studying.
但6 個月前， 我無法寫這篇文章。 那時，我只會用寫博士論文的方法來寫。我會交叉引用所有的學術文章去詳細的解釋、討論每一個詞，每一個字。現在，我知道那樣寫是毫無意義的，因為讀者無法從文章體會這些概念。只會讓大家知道我很會讀書。
Our purpose here is to walk Buddha's path, not to debate on what "walking" mean.
我們這裡的目的是去走佛走過的路，而不是來爭論「走」的意思。
我覺得「心經」是一本很重要的佛經。因為「心經」很簡短、很適合讓我們用來驗證自己對「空」跟「因緣」的體會。我常常用讀「心經」這個方式來判斷自己有沒有進步。
There are a lot of detail explanations of the Heart Sutra on the web, or in publication, and I don't want to repeat their work. I just want to provide my high level review of the Sutra.
世上有很多文章相當仔細的解釋跟分析「心經」。我不想在這裡重複他們的說法，只是想提供我的心得。
Heart Sutra 心經
Note: For the English version, I replaced all the inappropriate translation of 「空」 from "emptiness" to "Śūnyatā".
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, and he crossed beyond all suffering and difficulty.
觀自在菩薩 , 行深般若波羅蜜多時 , 照見五蘊皆空 , 度一切苦厄 ,
This is basically the essence of the Sutra. Five Skandhas is basically your body or your self. So once you can empirically understand that your self is Śūnyatā, then you will end all suffering.
這句就是「心經」的精華。「五蘊」是您自己。
一旦您能體會您自己都是「空」，您就能「度一切苦厄」。
Shariputra, form does not differ from Śūnyatā; Śūnyatā does not differ from form. Form itself is Śūnyatā; Śūnyatā itself is form. So too are feeling, cognition, formation, and consciousness.
舍利子 , 色不異空 , 空不異色 , 色即是空 , 空即是色 , 受想行識 , 亦復如是 ,
This talks about "Five Skandhas and saw that they are Śūnyatā" in detail. It actually explains what Five Skandhas are.
這句解釋「五蘊皆空」的細節。它實際上告訴您「五蘊」是什麼東西。
Shariputra, all Dharmas have characteristics of Śūnyatā. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.
舍利子 , 是諸法空相 , 不生不滅 , 不垢不淨 , 不增不減 ,
First, it presents the implication of All Dharmas (I consider this to mean "All Phenomenons") have characteristics of Śūnyatā. So, All Phenomenons "are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. " Why? Because Śūnyatā means that all phenomenon's (whether they are material or not) creation, existence and destruction are results of Nidānas.
首先，這句表明「諸法空相」的意味。對我而言，「諸法」是所有的現象。因此，所有的現象是「不生不滅 , 不垢不淨 , 不增不減」。
為什麼？因為「空」 就是『一切都是「因缘」所生，「因缘」所在及「因缘」所滅』。
Therefore, in Śūnyatā there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
是故空中無色 , 無受想行識 , 無眼耳鼻舌身意 , 無色聲香味觸法 , 無眼界 , 乃至無意識界 , 無無明 , 亦無無明盡 , 乃至無老死 , 亦無老死盡 , 無苦集滅道 , 無智亦無得 , 以無所得故 ,
Then it goes ahead and explains the consequence of "All Dharmas have characteristics of Śūnyatā" in more detail. It does this from the surface of self, the body to our mind and finally to our nature, which is anattā.
然後，它給您「諸法空相」的結論，從表面的自我，進去「識」，最後到我們的本性，也就是「無我」。
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!
菩提薩埵 , 依般若波羅蜜多故 , 心無罣礙 , 無罣礙故 , 無有恐怖 , 遠離顛倒夢想 , 究竟涅槃 ,
Bodhisattva was able to achieve "Nirvana" ( In other words, understand the Truth.) because they empirically understand that "your self is Śūnyatā".
菩薩是因為能體會「五蘊皆空」，才能得到「涅槃」。也就是知道「真相」
All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false.
三世諸佛 , 依般若波羅蜜多故 , 得阿耨多羅三藐三菩 提 , 故知般若波羅蜜多 , 是大神咒 , 是大明咒 , 是無上咒 , 是無等等咒 , 能除一切苦 , 真實不虛 ,
It says all Buddha became Buddha via first understood that their selves are Śūnyatā.
So the phrase "your self is Śūnyatā" is an important mantra to keep in mind at all time.
所有的佛，他們成佛的第一步都是從體會「五蘊皆空」而起。
所以「五蘊皆空」是一個需要被常常留在心裡的重點。
That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!
故說般若波羅蜜多咒 , 即說咒曰 , 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶
I have read what "Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!" means in other books and websites. But since I don't know what this means, I wont talk about it.
我有讀過「揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶」的解釋和翻譯。但我不懂梵語，所以我也不知道這有沒有特別的意思。不說也好。
That's it. If you want to know more detail about the Sutra, you will have to empirically understand it. All the knowledge and direction you need to empirically understand the Sutra is already presented on this blog. The rest, you will have to work for.
我對「心經」的讀法就這樣而已。如果您想更詳細的了解「心經」，就要自己去體會。這個部落格已經給您需要體會「心經」的知識和方向。其餘的，需要您自身去努力。
You might think this explanation of the Heart Sutra is trivial, even sacrilege. Any one can write it.
你可能認為這樣的解釋太平凡了，甚至有點褻瀆，誰都會寫。
But I must say that I would not be able to write this article 6 months ago. 6 months ago, I would want to do a doctoral dissertation on it; I would cross-references all the scholarly articles about the topic, and excruciatingly explain and discuss every words and every phrases. Now, I know that would be meaningless, because readers cannot empirically understand these concepts from my writings. Such an exercise will only let everyone know that I am good at studying.
但6 個月前， 我無法寫這篇文章。 那時，我只會用寫博士論文的方法來寫。我會交叉引用所有的學術文章去詳細的解釋、討論每一個詞，每一個字。現在，我知道那樣寫是毫無意義的，因為讀者無法從文章體會這些概念。只會讓大家知道我很會讀書。
Our purpose here is to walk Buddha's path, not to debate on what "walking" mean.
我們這裡的目的是去走佛走過的路，而不是來爭論「走」的意思。
2011年9月25日 星期日
佛法的思向 2 A Guide to Buddhist Thoughts 2
緣起性空，彰顯無實體而有實性，亦即隨萬事萬物的因緣組合成各式有系列型、條理型的思考、思想，乃至外在實體可為目睹的一切事物。因無實體（中心點─空之思考），一切努力皆有可能，也因無有實體，思想、行為才能奔放自如！
Dependent Origination implies all phenomenons' characteristics are Śūnyatā. (DOCS) [Translator's Note 3] This highlights that all things do not have definitive bodies [Translator's Note 4] but have definitive characteristics. The definitive characteristic of all phenomenons is that they are result of Nidānas. Because of Nidānas, serial and structural thoughts, ideas, and even all physical entities are possible. Because there is no definitive body, every efforts at change are possible, and thoughts and behaviors can run free.
『緣起性空』，人類史上最崇高的思想，悟緣起法將促使生命登上高峰！多數人悟緣起法則，人類史將邁入更自由、更進步的階段。因為了解一切皆需人自己付出努力，生命不再是祈 求式，而是前進式；也不是掠奪式，一切靠自己擁有的本事獲取！不再認為生存法則是你爭我奪，也非屈膝卑躬！悟緣起法的智慧，足以在天地間從容自在的生存，也因此將使人類更脫離原始獸性與血腥！
Principle of DOCS is the most noble idea in the human history. Understanding the principle of DOCS will allow life to reach its peak. If many people can understand the principle of DOCS, human beings will evolve to a more free, more advance stage. Because if we understand DOCS, we will understand that we will need to work for everything that we get. We will no longer need to pray for what we want, nor will we need to be predatorial. Because we know that we need to get what we want base on our abilities. We will no longer think that rule of survival is either predatory or subservient. The wisdom of DOCS is that it allows us to live freely in the world, and away from our primitive beastly nature and bloodshed.
從因緣生、因緣滅的觀點下手，促使神性思想得不到駐立點；根深於普遍大眾的操控慾，因為緣起法而得到解放，此一修法提供自由思想的基礎點。所謂「自由思想」應當不只是政治上的自由，宗教上的自由亦該列入人類重要的一環。世界上存在太多權威宗教，甚或血腥宗教，都不容人們有反駁餘地；然而人類甘受其操控，亦在於神性思想作祟，因為認為有一宇宙大帝在掌握眾生界，理所當然宇宙大帝成為不可侵犯、不容懷疑的絕對權威！
If everything are created and destroyed due to Nidānas, then divine idea of a God is no longer possible. Practicing and understanding Nidānas provides a basis for free thinking. Free thoughts should be more than political freedom, it should also be a religious freedom as well. There are too many authoritarian religions in the world that do not allow mankind the ability to refute and retort. But mankind are more than willing to be under these religions' control, because of the idea of a God. Because if God exists to watch over us, than it follows that God is an absolute authority that cannot be disobeyed nor questioned.
「因緣法既不立絕對，也不立相對」，一切宇宙命運掌握於人們自己的想法；想法高尚自是人類之福，思想墮落，受苦一樣是人們自己，絕無第一人稱者的冥冥操縱。
Nidānas does not erect absolutes, nor does it create oppositions. The control of everything in the universe is under people's own wills. Noble thoughts are mankind's blessing, likewise, when ideal deteriorates, it is mankind that will suffer. There is no one being that can control and manipulate our destiny behind the scene.
由於人們無法正視自己的內心世界，亦不願承擔各人行為所帶來的負面價值。我個人認為推崇權威似乎是贖罪及害怕後果的心態，由此一心態創立宇宙大帝，是祈求 保護傘的降臨，亦是由他人一手擔待各人罪贖的開端，倘使人們能更有勇氣、智慧面對各人內心世界的種種，相信自由思想的開拓將使人類史更為文明。
Because mankind is unable to look at themselves in the eyes, and is unwilling to bear the negative consequences of their actions, mankind's acceptance and promotion of an authority figure can be directly attributed to mankind's wish for atonement and fear of the consequences. From this mentality, mankind created a universal God so that they can pray for the descend of a protective umbrella, and for another being to handle and forgive their sins. If mankind have the courage and wisdom to face their own inner thoughts, I believe that this will start a movement of free thoughts that can make mankind even more civilized.
Dependent Origination implies all phenomenons' characteristics are Śūnyatā. (DOCS) [Translator's Note 3] This highlights that all things do not have definitive bodies [Translator's Note 4] but have definitive characteristics. The definitive characteristic of all phenomenons is that they are result of Nidānas. Because of Nidānas, serial and structural thoughts, ideas, and even all physical entities are possible. Because there is no definitive body, every efforts at change are possible, and thoughts and behaviors can run free.
『緣起性空』，人類史上最崇高的思想，悟緣起法將促使生命登上高峰！多數人悟緣起法則，人類史將邁入更自由、更進步的階段。因為了解一切皆需人自己付出努力，生命不再是祈 求式，而是前進式；也不是掠奪式，一切靠自己擁有的本事獲取！不再認為生存法則是你爭我奪，也非屈膝卑躬！悟緣起法的智慧，足以在天地間從容自在的生存，也因此將使人類更脫離原始獸性與血腥！
Principle of DOCS is the most noble idea in the human history. Understanding the principle of DOCS will allow life to reach its peak. If many people can understand the principle of DOCS, human beings will evolve to a more free, more advance stage. Because if we understand DOCS, we will understand that we will need to work for everything that we get. We will no longer need to pray for what we want, nor will we need to be predatorial. Because we know that we need to get what we want base on our abilities. We will no longer think that rule of survival is either predatory or subservient. The wisdom of DOCS is that it allows us to live freely in the world, and away from our primitive beastly nature and bloodshed.
從因緣生、因緣滅的觀點下手，促使神性思想得不到駐立點；根深於普遍大眾的操控慾，因為緣起法而得到解放，此一修法提供自由思想的基礎點。所謂「自由思想」應當不只是政治上的自由，宗教上的自由亦該列入人類重要的一環。世界上存在太多權威宗教，甚或血腥宗教，都不容人們有反駁餘地；然而人類甘受其操控，亦在於神性思想作祟，因為認為有一宇宙大帝在掌握眾生界，理所當然宇宙大帝成為不可侵犯、不容懷疑的絕對權威！
If everything are created and destroyed due to Nidānas, then divine idea of a God is no longer possible. Practicing and understanding Nidānas provides a basis for free thinking. Free thoughts should be more than political freedom, it should also be a religious freedom as well. There are too many authoritarian religions in the world that do not allow mankind the ability to refute and retort. But mankind are more than willing to be under these religions' control, because of the idea of a God. Because if God exists to watch over us, than it follows that God is an absolute authority that cannot be disobeyed nor questioned.
「因緣法既不立絕對，也不立相對」，一切宇宙命運掌握於人們自己的想法；想法高尚自是人類之福，思想墮落，受苦一樣是人們自己，絕無第一人稱者的冥冥操縱。
Nidānas does not erect absolutes, nor does it create oppositions. The control of everything in the universe is under people's own wills. Noble thoughts are mankind's blessing, likewise, when ideal deteriorates, it is mankind that will suffer. There is no one being that can control and manipulate our destiny behind the scene.
由於人們無法正視自己的內心世界，亦不願承擔各人行為所帶來的負面價值。我個人認為推崇權威似乎是贖罪及害怕後果的心態，由此一心態創立宇宙大帝，是祈求 保護傘的降臨，亦是由他人一手擔待各人罪贖的開端，倘使人們能更有勇氣、智慧面對各人內心世界的種種，相信自由思想的開拓將使人類史更為文明。
Because mankind is unable to look at themselves in the eyes, and is unwilling to bear the negative consequences of their actions, mankind's acceptance and promotion of an authority figure can be directly attributed to mankind's wish for atonement and fear of the consequences. From this mentality, mankind created a universal God so that they can pray for the descend of a protective umbrella, and for another being to handle and forgive their sins. If mankind have the courage and wisdom to face their own inner thoughts, I believe that this will start a movement of free thoughts that can make mankind even more civilized.
[Translator's Note 3] 緣起性空 means "Because of dependent origination, all thing's characteristics are Śūnyatā." But this is a little unwieldy to use repeatedly in an article, so I'll use DOCS to represent 緣起性空.
[Translator's Note 4] 實體 can be literally translated as "real body" or "true body." I think saying all things do not have real body is strange and incorrect. "True body" captures the meaning better, so I have decided to use "definitive body" as the translation.
[Translator's Note 4] 實體 can be literally translated as "real body" or "true body." I think saying all things do not have real body is strange and incorrect. "True body" captures the meaning better, so I have decided to use "definitive body" as the translation.
2011年9月24日 星期六
幽默與佛學 Humor and Buddhism
Master Ban Ji called me this morning. She said that she really liked the article, "Second Change", because it was funny. She said that she would like to see more humor in my articles.
今天早上半寄師父打電話給我，她說很喜歡「第二次改變」這篇文章，因為有趣也好笑。
她說，想看我寫更多好笑的文章。
My first reaction was: Huh? You want Buddhism to be funny?
我第一個反應是：咦？您要好笑的佛學？
But after lunch, it occurred to me that there are no happy religions. It seems to me that all religions are serious, full of doom and gloom. In Buddhism, it's all about suffering and bad karma. In Christianity, it's all about Heaven and Hell. I am not familiar with Islamic traditions, but it doesn't seem like they are happy either.
但今天午餐後， 我想到世界上好像沒有很開心的宗教。
似乎所有宗教都很嚴肅，充滿悲觀和沮喪。
佛教都是談苦和業障；基督教則是上天堂或下地獄。
我不是很熟悉伊斯蘭教的傳統，但他們好像也不是很開心的樣子。
Any talk of salvation or Heaven all seem so far away as to conjure any sense of laughter.
任何救贖或天堂的語言聽起來都很遙遠、很抽象，也不會讓我們想要笑。
No doubts that these religions can bring comfort to their faithfuls. But I am not talking about comfort. I am talking about laughter. I want to live everyday in laughter.
毫無疑問，這些宗教可以安慰他們的信徒。但我不要安慰，我要開心、開開心心的過日子。
I can't help but wonder why this is so.
我不禁想知道為什麼是這樣？
I am sure a lot of people are like me: I don't liked to be nagged, nor micromanaged. I don't want to constantly reminded that I will go to Hell or caused some bad karma. But it seems like we tolerate nagging when it comes to religion. Why is that?
相信有很多人跟我一樣，不喜歡被人家唸，也不喜歡被管、被束縛。
我也不想被不斷地提醒，我會下地獄，或造惡業。
但我們似乎很容易接受宗教的嘮叨。為什麼？
I don't know the answer. But I do know that I have to live every second of my life whether I like it or not. And if I can help it, I rather be laughing every second. So I guess I will endeavor to put some humor in the blog and in Buddhism.
我不知道原因，只知道生活中的每一秒都是需要過的，無論開不開心。
如果能選擇，我當然每一秒都想要大笑，所以我將會盡力帶一些幽默進入佛學。
"Did you hear about the joke on Śūnyatā?"
「你聽過一個關於『空』的笑話嗎？」
"No, tell me."
「沒有，說說看。」
"....." （我需要翻譯無言嗎？）
"Not funny." (maybe its funnier in Chinese.)
「不好笑。」
今天早上半寄師父打電話給我，她說很喜歡「第二次改變」這篇文章，因為有趣也好笑。
她說，想看我寫更多好笑的文章。
My first reaction was: Huh? You want Buddhism to be funny?
我第一個反應是：咦？您要好笑的佛學？
But after lunch, it occurred to me that there are no happy religions. It seems to me that all religions are serious, full of doom and gloom. In Buddhism, it's all about suffering and bad karma. In Christianity, it's all about Heaven and Hell. I am not familiar with Islamic traditions, but it doesn't seem like they are happy either.
但今天午餐後， 我想到世界上好像沒有很開心的宗教。
似乎所有宗教都很嚴肅，充滿悲觀和沮喪。
佛教都是談苦和業障；基督教則是上天堂或下地獄。
我不是很熟悉伊斯蘭教的傳統，但他們好像也不是很開心的樣子。
Any talk of salvation or Heaven all seem so far away as to conjure any sense of laughter.
任何救贖或天堂的語言聽起來都很遙遠、很抽象，也不會讓我們想要笑。
No doubts that these religions can bring comfort to their faithfuls. But I am not talking about comfort. I am talking about laughter. I want to live everyday in laughter.
毫無疑問，這些宗教可以安慰他們的信徒。但我不要安慰，我要開心、開開心心的過日子。
I can't help but wonder why this is so.
我不禁想知道為什麼是這樣？
I am sure a lot of people are like me: I don't liked to be nagged, nor micromanaged. I don't want to constantly reminded that I will go to Hell or caused some bad karma. But it seems like we tolerate nagging when it comes to religion. Why is that?
相信有很多人跟我一樣，不喜歡被人家唸，也不喜歡被管、被束縛。
我也不想被不斷地提醒，我會下地獄，或造惡業。
但我們似乎很容易接受宗教的嘮叨。為什麼？
I don't know the answer. But I do know that I have to live every second of my life whether I like it or not. And if I can help it, I rather be laughing every second. So I guess I will endeavor to put some humor in the blog and in Buddhism.
我不知道原因，只知道生活中的每一秒都是需要過的，無論開不開心。
如果能選擇，我當然每一秒都想要大笑，所以我將會盡力帶一些幽默進入佛學。
"Did you hear about the joke on Śūnyatā?"
「你聽過一個關於『空』的笑話嗎？」
"No, tell me."
「沒有，說說看。」
"....." （我需要翻譯無言嗎？）
"Not funny." (maybe its funnier in Chinese.)
「不好笑。」
經的看法 3 A View of Buddhist Texts 3
Maybe it is the nature of the language, but I found Chinese version of the Buddhist Texts to be artistic, poetic and beautiful, where as English version of the Buddhist Texts reads like a philosophical text book to me, void of any emotions.
也許這是語言本身的關係，因為我覺得中文佛經很美，也富有詩意，但我覺得英文佛經讀起來就像哲學教科書，毫無感情。
However, the Chinese version, while poetic, can be incomprehensible at times. The English version, while precise, does not inspire one to find the Truth. Both the English and Chinese versions have another common problem; their accuracy is greatly depended on the translator. A choice of an incorrect word can cause a practitioner to go down an incorrect path.
但，中文佛經雖然很有詩意，有時讓我很難理解。英文佛經，
雖然精確，但它不會啟發我學佛的念頭。中文和英文佛經還有一個共同的問題，那就是它們的翻譯是依賴譯者的修行程度。
若翻譯者選擇不理想的字，可能會導致讀者往不正確的路走。
For example, the concept of Śūnyatā, the Chinese translated it to “空“, which conjures an image of "emptiness" to Chinese readers. While the emotional aspect of this translation does capture some feeling of Śūnyatā correctly, it also leads ones to think “空“ implies "nothing-ness", which is incorrect. This is the reason that I choose not to translate Śūnyatā to any corresponding English word and left it as the original Pali, so that I don't conjure up any unintended connotation in the translation.
舉例來說，Śūnyatā 在中文被翻譯為 「空」，這讓人有一個「空虛」的感覺。雖然這種感覺在某方面也正確，但它可能誤導人去認為「空」表示「沒有」，這是不正確的。所以在英文版，我選擇不翻譯 Śūnyatā。
My background as an engineer forced me to have the habit of writing as precisely as possible, because any imprecision in a technical document can cause problems later on. I have the same approach to this Blog; especially on this Blog. Because I don't want my imprecision to become an obstacle in anyone's path to the Truth. So I'll only write and translate concepts that I have some empirical understandings.
我的學科背景是理工領域，所以我盡量寫最準確、最精確的文章。因為任何不準確的文字，很有可能在工作方面有問題。
我用同樣的想法來寫這個部落格，因為不希望我的文章造成任何人的障礙。因此，我只寫和翻譯我有體會的概念給大家分享。
Instead of misleading you to any incorrect conclusions, I would rather you don't understand my articles.
我寧願您不明白，也不願意誤導您。
In the previous article, I mentioned Master Yin-Shun's words: "Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously"; that is why I thought providing this Blog in both English and Chinese at the same time can help bring this balance of rationality and emotion together.
在前一篇文章，我提到印順法師的話：「信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。」，我希望能在這部落格中達到這個目的，所以我在這部落格中同時提供中英文。希望英文的精準可以替代我中文的不足之處。
The first instruction Master Ban Ji gave me was to "elevate my emotions." I believe I have some success in this task, because now I sometime would feel like crying when watching a touching movie. Whereas before, I would never have an urge to cry in a movie theater.
半寄師父給我的第一個指示是：要我「提升我的情感。」
我覺得我有一點點成功的感覺，因為現在我看一部感人的電影會覺得想哭。而在此之前，我從來不會這樣。
To walk the path of Buddha, one must first elevate and balance one's rational and emotion self.
要走佛的路，首先，必須提升和平衡一個人自我的理性和情感。
也許這是語言本身的關係，因為我覺得中文佛經很美，也富有詩意，但我覺得英文佛經讀起來就像哲學教科書，毫無感情。
However, the Chinese version, while poetic, can be incomprehensible at times. The English version, while precise, does not inspire one to find the Truth. Both the English and Chinese versions have another common problem; their accuracy is greatly depended on the translator. A choice of an incorrect word can cause a practitioner to go down an incorrect path.
但，中文佛經雖然很有詩意，有時讓我很難理解。英文佛經，
雖然精確，但它不會啟發我學佛的念頭。中文和英文佛經還有一個共同的問題，那就是它們的翻譯是依賴譯者的修行程度。
若翻譯者選擇不理想的字，可能會導致讀者往不正確的路走。
For example, the concept of Śūnyatā, the Chinese translated it to “空“, which conjures an image of "emptiness" to Chinese readers. While the emotional aspect of this translation does capture some feeling of Śūnyatā correctly, it also leads ones to think “空“ implies "nothing-ness", which is incorrect. This is the reason that I choose not to translate Śūnyatā to any corresponding English word and left it as the original Pali, so that I don't conjure up any unintended connotation in the translation.
舉例來說，Śūnyatā 在中文被翻譯為 「空」，這讓人有一個「空虛」的感覺。雖然這種感覺在某方面也正確，但它可能誤導人去認為「空」表示「沒有」，這是不正確的。所以在英文版，我選擇不翻譯 Śūnyatā。
My background as an engineer forced me to have the habit of writing as precisely as possible, because any imprecision in a technical document can cause problems later on. I have the same approach to this Blog; especially on this Blog. Because I don't want my imprecision to become an obstacle in anyone's path to the Truth. So I'll only write and translate concepts that I have some empirical understandings.
我的學科背景是理工領域，所以我盡量寫最準確、最精確的文章。因為任何不準確的文字，很有可能在工作方面有問題。
我用同樣的想法來寫這個部落格，因為不希望我的文章造成任何人的障礙。因此，我只寫和翻譯我有體會的概念給大家分享。
Instead of misleading you to any incorrect conclusions, I would rather you don't understand my articles.
我寧願您不明白，也不願意誤導您。
In the previous article, I mentioned Master Yin-Shun's words: "Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously"; that is why I thought providing this Blog in both English and Chinese at the same time can help bring this balance of rationality and emotion together.
在前一篇文章，我提到印順法師的話：「信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。」，我希望能在這部落格中達到這個目的，所以我在這部落格中同時提供中英文。希望英文的精準可以替代我中文的不足之處。
The first instruction Master Ban Ji gave me was to "elevate my emotions." I believe I have some success in this task, because now I sometime would feel like crying when watching a touching movie. Whereas before, I would never have an urge to cry in a movie theater.
半寄師父給我的第一個指示是：要我「提升我的情感。」
我覺得我有一點點成功的感覺，因為現在我看一部感人的電影會覺得想哭。而在此之前，我從來不會這樣。
To walk the path of Buddha, one must first elevate and balance one's rational and emotion self.
要走佛的路，首先，必須提升和平衡一個人自我的理性和情感。
2011年9月23日 星期五
第二次改變 Second Change
The second change was a lot more visible to detect than the first.
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
2011年9月22日 星期四
佛法的思向 1 A Guide to Buddhist Thoughts 1
佛法的思向
A Guide To Buddhist Thoughts
半寄 撰述
Written by Master Ban Ji
「空法思想」，佛陀一生說法的至高思想，也可說是佛教的精髓所在，佛教徒究竟是不是信仰了佛陀思想，當從「空」法的了解與否判斷；不知佛陀空的思想，不能稱為佛教徒，這並非從嚴苛的角度看待佛教徒，而是因為「空法思想」確在佛教界中，極具相當份量的地位！
The concept of Śūnyatā is Buddha's ultimate idea. We can even say that this concept is the essence of Buddhism. Whether a Buddhist is a true follower of Buddha can be determined from his/her understanding of Śūnyatā. If one doesn't know Buddha's concept, one cannot be called a Buddhist. This is not an overly rigorous view of Buddhists. This is because Śūnyatā is of the utmost importance in the world of Buddhism.
拿佛教與其他宗教比較，想要判斷佛學跟其他思想、行為有什麼不一樣的地方?「空法思想」為個中翹楚！「空法思想」的確立及認識， 有助於宗教的辯別及宗教各式不同思想的確定（許多人認同萬教同源論）。
From the points of views of other religions, Buddhism's concepts and modes of practices are complete at odd with them. As a concept, Śūnyatā still standalone at the top. Establishment and knowledge of Śūnyatā is helpful to separate religions from one another, and this difference confirms that different religions have different thoughts and patterns. (Many people think that all religions came from the same source and are basically the same.)
但「空法思想」一向被列入深義論，屬於奧祕、深不可解的，除學術研究外，向來佛教徒自己亦為之卻步！現在試著從各種角度去幫忙了解其中一、二，或許能對「空法思想」的拓展，盡棉薄之力！
But Śūnyatā tends to be considered to be theoretical, mysterious and incomprehensible. Except for academic studies, Buddhists normally distance themselves from it. Here, I will try to help you look at Śūnyatā from different angles, and maybe I can contribute my meager efforts to expand the acceptance and understanding of Śūnyatā.
論及空法，緣起法的了解，為首要條件！除一般熟識的十二因緣法外，龍樹菩薩所著中觀論中八不中道的演練，亦一重要課題！在此不拿經、論點逐一做比對、或逐一演說（可參閱印順導師空之系列書籍），比照前面說法，從另一些觀點、 想法、做法提供參考，不是學術，也是學術，希望從中找出具體一點的實際修法，卻又不致背離「空法」之義太遠！
Before we can discuss Śūnyatā, we must first understand Pratītyasamutpāda(Dependent Origination)! Other than the familiar Twelve Nidānas, discourses in Nāgārjuna's Mūlamadhyamakakārikā's "Eight Negations of The Middle Path" [Translator's Note 1] are also important. However, I will not do point to point comparison or discussion of every Buddhist Texts and books on this topic. (You can look at Master Yin Shun's books on Śūnyatā. [Translator's Note 2]) I want to propose Śūnyatā from different angles for your consideration, not academic, but somewhat academic as well. In the process, I hope to find some concrete methods to practice and understand Śūnyatā, but also not stray too far from its ideal.
A Guide To Buddhist Thoughts
半寄 撰述
Written by Master Ban Ji
「空法思想」，佛陀一生說法的至高思想，也可說是佛教的精髓所在，佛教徒究竟是不是信仰了佛陀思想，當從「空」法的了解與否判斷；不知佛陀空的思想，不能稱為佛教徒，這並非從嚴苛的角度看待佛教徒，而是因為「空法思想」確在佛教界中，極具相當份量的地位！
The concept of Śūnyatā is Buddha's ultimate idea. We can even say that this concept is the essence of Buddhism. Whether a Buddhist is a true follower of Buddha can be determined from his/her understanding of Śūnyatā. If one doesn't know Buddha's concept, one cannot be called a Buddhist. This is not an overly rigorous view of Buddhists. This is because Śūnyatā is of the utmost importance in the world of Buddhism.
拿佛教與其他宗教比較，想要判斷佛學跟其他思想、行為有什麼不一樣的地方?「空法思想」為個中翹楚！「空法思想」的確立及認識， 有助於宗教的辯別及宗教各式不同思想的確定（許多人認同萬教同源論）。
From the points of views of other religions, Buddhism's concepts and modes of practices are complete at odd with them. As a concept, Śūnyatā still standalone at the top. Establishment and knowledge of Śūnyatā is helpful to separate religions from one another, and this difference confirms that different religions have different thoughts and patterns. (Many people think that all religions came from the same source and are basically the same.)
但「空法思想」一向被列入深義論，屬於奧祕、深不可解的，除學術研究外，向來佛教徒自己亦為之卻步！現在試著從各種角度去幫忙了解其中一、二，或許能對「空法思想」的拓展，盡棉薄之力！
But Śūnyatā tends to be considered to be theoretical, mysterious and incomprehensible. Except for academic studies, Buddhists normally distance themselves from it. Here, I will try to help you look at Śūnyatā from different angles, and maybe I can contribute my meager efforts to expand the acceptance and understanding of Śūnyatā.
論及空法，緣起法的了解，為首要條件！除一般熟識的十二因緣法外，龍樹菩薩所著中觀論中八不中道的演練，亦一重要課題！在此不拿經、論點逐一做比對、或逐一演說（可參閱印順導師空之系列書籍），比照前面說法，從另一些觀點、 想法、做法提供參考，不是學術，也是學術，希望從中找出具體一點的實際修法，卻又不致背離「空法」之義太遠！
Before we can discuss Śūnyatā, we must first understand Pratītyasamutpāda(Dependent Origination)! Other than the familiar Twelve Nidānas, discourses in Nāgārjuna's Mūlamadhyamakakārikā's "Eight Negations of The Middle Path" [Translator's Note 1] are also important. However, I will not do point to point comparison or discussion of every Buddhist Texts and books on this topic. (You can look at Master Yin Shun's books on Śūnyatā. [Translator's Note 2]) I want to propose Śūnyatā from different angles for your consideration, not academic, but somewhat academic as well. In the process, I hope to find some concrete methods to practice and understand Śūnyatā, but also not stray too far from its ideal.
[Translator's Note 1]: 八不中道: 中論云：『不生亦不滅，不常亦不斷，不一亦不異，不來亦不去』 I have chosen to translate 八不中道 as "Eight Negations of The Middle Path." From Mūlamadhyamakakārikā: "Not created and not destroyed, not continuous and not broken, not the same and not different, not coming and not going"
[Translator's Note 2]:I am not sure if these books are available in English yet. I am not able to find them.
佛法的思向─中英系列版 A Guide to Buddhist Thoughts - Chinese English Version
We thought that instead of waiting for me to finish translating Master Ban Ji's book, "A Guide to Buddhist Thoughts" before making the English available, I'll publish my translation as I proceed.
要是英文讀者需要等我完全翻譯完《佛法的思向》才能讀這本書 ，恐怕要等很久。
所以我決定一段一段的發表《佛法的思向》中英版。
So starting today, I'll be publish articles from the book under the label of A Guide to Buddhist Thoughts.
所以今天開始發表《佛法的思向》中英版，這些文章會用「佛法的思向」做標籤。
I will also put together a page to the right that collects these article to make looking for them easier.
我也會在網頁的右邊做一個連結，來收集這些文章。
要是英文讀者需要等我完全翻譯完《佛法的思向》才能讀這本書 ，恐怕要等很久。
所以我決定一段一段的發表《佛法的思向》中英版。
So starting today, I'll be publish articles from the book under the label of A Guide to Buddhist Thoughts.
所以今天開始發表《佛法的思向》中英版，這些文章會用「佛法的思向」做標籤。
I will also put together a page to the right that collects these article to make looking for them easier.
我也會在網頁的右邊做一個連結，來收集這些文章。
2011年9月21日 星期三
自在 Free, Unrestrained Comfort
台灣一個注重教育品質的地方、但身為島內人、總覺這個地方少了思辨能力、很會吸收、卻無力吐出再創造。
Taiwan is a country that places important emphasis on educational quality. As a member of this island, I always felt that we, as a culture, lack some capacity for critical thought. We have great ability to learn and consume, but unable to produce and innovate.
佛教在這裡成績斐然、佛教徒在這裡願佈施、出錢、出力、令人讚嘆! 叫好!
Taiwanese Buddhists' accomplishments are impressive, their willingness to donate money and energy is laudable! Cheers!
如果這裡面再加入些思考能力、是否更令信仰的空間廣大? 進而加深個人於世上的立足點、立足點的站立穩固、會讓自己感覺修學所帶來的生命意義、你會覺得這世上竟然有一種宗教、是可以讓一般人在某一個層次精神自由! 我不知道誰可以令我自由? 但透過修學我可以給自己游刃有餘的空間。
However, if we introduce more capacity for critical thinking, would we not expand the horizon of our beliefs? From there, we can further solidify and understand ourselves and our places in the world. Once we have a solid foothold, and know who we are in the world, we will be in a better position to feel the meaning of life with learning and practice. We will be amazed to know that there is a religion in the world that will let a person be free. I don't know who can free me, but I know that I can give myself more space as result of learning and practicing.
現代是資訊爆炸年代、人腦發展到一定程度、思考再次得到提升、應該是很多人的想望、我這麼看待。
We are living in an age of information explosion. The development of human brain has reach a level that is ready for an evolution of new thoughts. I think a lot of people are looking forward to it. I know I am.
半寄 Master Ban Ji
Taiwan is a country that places important emphasis on educational quality. As a member of this island, I always felt that we, as a culture, lack some capacity for critical thought. We have great ability to learn and consume, but unable to produce and innovate.
佛教在這裡成績斐然、佛教徒在這裡願佈施、出錢、出力、令人讚嘆! 叫好!
Taiwanese Buddhists' accomplishments are impressive, their willingness to donate money and energy is laudable! Cheers!
如果這裡面再加入些思考能力、是否更令信仰的空間廣大? 進而加深個人於世上的立足點、立足點的站立穩固、會讓自己感覺修學所帶來的生命意義、你會覺得這世上竟然有一種宗教、是可以讓一般人在某一個層次精神自由! 我不知道誰可以令我自由? 但透過修學我可以給自己游刃有餘的空間。
However, if we introduce more capacity for critical thinking, would we not expand the horizon of our beliefs? From there, we can further solidify and understand ourselves and our places in the world. Once we have a solid foothold, and know who we are in the world, we will be in a better position to feel the meaning of life with learning and practice. We will be amazed to know that there is a religion in the world that will let a person be free. I don't know who can free me, but I know that I can give myself more space as result of learning and practicing.
現代是資訊爆炸年代、人腦發展到一定程度、思考再次得到提升、應該是很多人的想望、我這麼看待。
We are living in an age of information explosion. The development of human brain has reach a level that is ready for an evolution of new thoughts. I think a lot of people are looking forward to it. I know I am.
半寄 Master Ban Ji
2011年9月20日 星期二
懺悔 Repentance
Recently, Tzu Chi foundation had a performance titled "Water Repentance" in Taiwan. It's goal was to encourage people to "repent" for their "Dark Side." In the Buddhist Text of the same title, the "Dark Side" is broken down into 10 "bad karmic deeds". 3 bodily deeds of "kill", "steal", "lust". 4 deeds that originate from the mouth: "bad languages", "lie", "flattery", "two tongues". But all these 7 "Dark Sides" can trace their sources to the 3 poisons of "greed", "anger" and "ignorance".
前陣子，慈濟有一個經藏演繹叫「水懺」。
它的目標是鼓勵每個人為自己的「黑暗面」懺悔。
在佛經裡，「黑暗面」可以被分成三種「身」業：「殺」、「盜」、「淫」，
四種「口」業：「妄語」、「綺語」、「兩舌」、「惡口」。
這七種 「身口」業都是從三毒或「意」業而起，那就是「貪」、「嗔」、「癡」。
But for us, repentance is not about confession. It's not about apologizing for your misbehavior. It's not about feeling sorry for yourself or your victims. And It's not about asking for forgiveness. It's about understanding why you have the "Dark Side", why you need to use the "Dark Side," and how to change yourself so you don't need to use the "Dark Side" ever again.
從我們這個法門來說，「懺悔」的重點不是告解，也不是為您的行為道歉，
更不是覺得對不起自己或受害者，更沒有要求寬恕。
懺悔的重點是理解為什麼您有「黑暗面」？
為什麼您需要使用「黑暗面」？然後如何改變自己？
所以您以後就不需要使用「黑暗面」了。
Maybe I am harsh, but I believe that everyone should strive for uttering an apology to a particular misdeed once and only once. To me, if you feel really sorry about doing something, you should do your best not to do it again, and the best chance you have for preventing the same action is to understand why you did it in the first place and change yourself. Otherwise, apologizing for the same thing over and over again seems very insincere to me, and doesn't accomplish anything other than making yourself feel better.
也許我很苛刻，但我認為每個人都應該只為一種行為道歉一次。
對我來說，如果一個人真的覺得對不起，那他就不會再犯下同樣的行為。
或許習性難改，但是如果一個人能盡量了解自己，他就有能改變自己。
否則，為類似的事情道歉又道歉，對我來說是一個很虛偽的行為。
那沒有什麼好處，只是讓自己心裡覺得舒服一點而已。
From our point of view, repentance is also about repaying the debt owed to the victims, to make amend. Often, this is the hardest thing to do. If you lied about somebody, maybe you need to publicly apologize. If you stole someone's money, you will need to repay him, sometimes, with interests. If you killed a person, maybe you will need to repay your life to him, if not in this life time, in the next. The debt will be settled eventually, either voluntarily (i.e. you actively try to repay the debt and not trying to avoid it.), or involuntarily by the force of karma. For us, it is the best to repay your debt as fast as possible, therefore, voluntarily. Because any karmic debt will be an obstacle in your path to enlightenment.
我們的法門認為真正懺悔是需要付出代價的，需要用實際行動，還債於被害者。
這是一件很難的事。
如果您說人家的壞話，也許您需要公眾道歉。
如果偷了別人的錢，錢就要還，有時還要加利息。
如果您殺了一個人，也許代價是您的生命，如果不是這輩子，那有可能就是來世。
反正，欠人家的東西總是要還的，您可以主動的去還，或者您可以等業報來臨，
這是無法避免的。
對於我們來說，越早還越好，因為業報會阻礙您的進步。
Repentance is about asking yourself "why" as a path to change yourself.
懺悔的一個重點是：自我反省，進而從自我反省的過程中去尋找一條路，來改變自己。
The point of repentance is to use real actions to repay your debt to the victim of your "Dark Side".
懺悔的另一個重點是：用實際行動，還債於被害者。 不是無形的而已。
Repentance is only the beginning.
懺悔只是一個開始。
前陣子，慈濟有一個經藏演繹叫「水懺」。
它的目標是鼓勵每個人為自己的「黑暗面」懺悔。
在佛經裡，「黑暗面」可以被分成三種「身」業：「殺」、「盜」、「淫」，
四種「口」業：「妄語」、「綺語」、「兩舌」、「惡口」。
這七種 「身口」業都是從三毒或「意」業而起，那就是「貪」、「嗔」、「癡」。
But for us, repentance is not about confession. It's not about apologizing for your misbehavior. It's not about feeling sorry for yourself or your victims. And It's not about asking for forgiveness. It's about understanding why you have the "Dark Side", why you need to use the "Dark Side," and how to change yourself so you don't need to use the "Dark Side" ever again.
從我們這個法門來說，「懺悔」的重點不是告解，也不是為您的行為道歉，
更不是覺得對不起自己或受害者，更沒有要求寬恕。
懺悔的重點是理解為什麼您有「黑暗面」？
為什麼您需要使用「黑暗面」？然後如何改變自己？
所以您以後就不需要使用「黑暗面」了。
Maybe I am harsh, but I believe that everyone should strive for uttering an apology to a particular misdeed once and only once. To me, if you feel really sorry about doing something, you should do your best not to do it again, and the best chance you have for preventing the same action is to understand why you did it in the first place and change yourself. Otherwise, apologizing for the same thing over and over again seems very insincere to me, and doesn't accomplish anything other than making yourself feel better.
也許我很苛刻，但我認為每個人都應該只為一種行為道歉一次。
對我來說，如果一個人真的覺得對不起，那他就不會再犯下同樣的行為。
或許習性難改，但是如果一個人能盡量了解自己，他就有能改變自己。
否則，為類似的事情道歉又道歉，對我來說是一個很虛偽的行為。
那沒有什麼好處，只是讓自己心裡覺得舒服一點而已。
From our point of view, repentance is also about repaying the debt owed to the victims, to make amend. Often, this is the hardest thing to do. If you lied about somebody, maybe you need to publicly apologize. If you stole someone's money, you will need to repay him, sometimes, with interests. If you killed a person, maybe you will need to repay your life to him, if not in this life time, in the next. The debt will be settled eventually, either voluntarily (i.e. you actively try to repay the debt and not trying to avoid it.), or involuntarily by the force of karma. For us, it is the best to repay your debt as fast as possible, therefore, voluntarily. Because any karmic debt will be an obstacle in your path to enlightenment.
我們的法門認為真正懺悔是需要付出代價的，需要用實際行動，還債於被害者。
這是一件很難的事。
如果您說人家的壞話，也許您需要公眾道歉。
如果偷了別人的錢，錢就要還，有時還要加利息。
如果您殺了一個人，也許代價是您的生命，如果不是這輩子，那有可能就是來世。
反正，欠人家的東西總是要還的，您可以主動的去還，或者您可以等業報來臨，
這是無法避免的。
對於我們來說，越早還越好，因為業報會阻礙您的進步。
Repentance is about asking yourself "why" as a path to change yourself.
懺悔的一個重點是：自我反省，進而從自我反省的過程中去尋找一條路，來改變自己。
The point of repentance is to use real actions to repay your debt to the victim of your "Dark Side".
懺悔的另一個重點是：用實際行動，還債於被害者。 不是無形的而已。
Repentance is only the beginning.
懺悔只是一個開始。
2011年9月19日 星期一
求 Pray for Something
In previous article, we discussed three common methods that a person can do when what is desired exceeds his capability. Actually, in Eastern civilization, there is a common fourth way, and that is to "pray for" it. This is not to say that it doesn't happen in Western civilization, but in modern time, it is not as much a public phenomenon in the West as it is in Asian cultures.
在前一篇文章，提到三個方法來縮短我們自己欲望跟能力的落差。
其實，在亞洲社會，還有一個常見的方法，那就是去「求」。
也不是說西方社會沒有這種做法，不過西方人不像東方人總是在公開的場合裡頭「求」，例如：廟宇。
In Asian culture, it is often that a person would go to a temple that is affiliated to some deity to "pray for" something. The usual process is that they go to the temple, and pray to the deity for their desire, and if the wish is granted, how they would repay the deity for this favor. The desire can be money, love, good test scores, and even a child. Whatever one can wish for, one can always find a deity that specializes in granting that particular wish.
亞洲人通常會去一些供奉神明的寺廟「求」東西。
過程往往是：他會去寺廟發願，如果願成了，就要去寺廟還願。
什麼都可以「求」 ：錢財、愛情、功名...甚至一個孩子。
不管什麼願，通常都可以找到一個神明專門授予這樣的願。
This seems like a good deal, if the prayer is answered. I can offer a deity thousands of dollars worth of "gifts" in return for a good husband, a good grade, a winning lottery ticket even a new born.
These deities can offer things that money cannot buy.
But if the prayer has been answer, and people received desired items, do they ever think about where these items came from?
And do these items actually belong to them, or are they just renting them?
And do people think that the "gifts" that they offer to a deity are the only price that they are paying?
Is it possible that in the process of "Praying For", they are offering more than they bargain for without realizing it? Is the items received really free?
Why would these deities do such a seemingly lopsided deal?
Do they know something that we don't?
如果「求」到的話，表面上這看起來很好。
我可以提供價值數千美元的“禮物”給神明去換來一個丈夫、好成績、中獎的彩券、甚至一個小孩。
這些神明可以提供金錢買不到的「東西」。
但是，大家有沒有想過這些「東西」怎麼來的？
這些「求」到的東西真的是他們的嗎？還只是暫時租的？
有沒有可能這些「求」到東西的代價不只是這些禮物？還有其他不知道的代價嗎？
收到的東西真的是免費嗎？
為什麼這些神明願意做這樣一個看似不平衡的交易？他們是否知道一些我們不知道的事？
In our Buddhism world view, there is no free lunch in the world. Everything has a cost. How much something cost depends on the method you use to acquire it. The best and surest way to acquire something one cannot currently afford is to increase one's ability, because in the end, you will always get to keep your abilities no matter what.
在我們佛學的世界觀，天下沒有「白吃的午餐」。
任何事物都有代價。您使用的方法，決定一件事物的代價 。
最好的和最可靠的方法是增加自己的能力，因為不論如何，您總是能保持自己的能力。
在前一篇文章，提到三個方法來縮短我們自己欲望跟能力的落差。
其實，在亞洲社會，還有一個常見的方法，那就是去「求」。
也不是說西方社會沒有這種做法，不過西方人不像東方人總是在公開的場合裡頭「求」，例如：廟宇。
In Asian culture, it is often that a person would go to a temple that is affiliated to some deity to "pray for" something. The usual process is that they go to the temple, and pray to the deity for their desire, and if the wish is granted, how they would repay the deity for this favor. The desire can be money, love, good test scores, and even a child. Whatever one can wish for, one can always find a deity that specializes in granting that particular wish.
亞洲人通常會去一些供奉神明的寺廟「求」東西。
過程往往是：他會去寺廟發願，如果願成了，就要去寺廟還願。
什麼都可以「求」 ：錢財、愛情、功名...甚至一個孩子。
不管什麼願，通常都可以找到一個神明專門授予這樣的願。
This seems like a good deal, if the prayer is answered. I can offer a deity thousands of dollars worth of "gifts" in return for a good husband, a good grade, a winning lottery ticket even a new born.
These deities can offer things that money cannot buy.
But if the prayer has been answer, and people received desired items, do they ever think about where these items came from?
And do these items actually belong to them, or are they just renting them?
And do people think that the "gifts" that they offer to a deity are the only price that they are paying?
Is it possible that in the process of "Praying For", they are offering more than they bargain for without realizing it? Is the items received really free?
Why would these deities do such a seemingly lopsided deal?
Do they know something that we don't?
如果「求」到的話，表面上這看起來很好。
我可以提供價值數千美元的“禮物”給神明去換來一個丈夫、好成績、中獎的彩券、甚至一個小孩。
這些神明可以提供金錢買不到的「東西」。
但是，大家有沒有想過這些「東西」怎麼來的？
這些「求」到的東西真的是他們的嗎？還只是暫時租的？
有沒有可能這些「求」到東西的代價不只是這些禮物？還有其他不知道的代價嗎？
收到的東西真的是免費嗎？
為什麼這些神明願意做這樣一個看似不平衡的交易？他們是否知道一些我們不知道的事？
In our Buddhism world view, there is no free lunch in the world. Everything has a cost. How much something cost depends on the method you use to acquire it. The best and surest way to acquire something one cannot currently afford is to increase one's ability, because in the end, you will always get to keep your abilities no matter what.
在我們佛學的世界觀，天下沒有「白吃的午餐」。
任何事物都有代價。您使用的方法，決定一件事物的代價 。
最好的和最可靠的方法是增加自己的能力，因為不論如何，您總是能保持自己的能力。
2011年9月18日 星期日
黑暗面 The Dark Side
The "Dark Side" are thoughts and actions that will lead to negative Karma.
在這裡用「黑暗面」來代表會造惡業的思想和行動。
We choose not to use the word "Evil", or "Wrong" to describe these actions because these words can cause us to fall into the trapping of absolute morality.
These actions that manifest from the "Dark Side" are not "Wrong" in the moral sense.
According to Buddha's teaching, these "Dark Side" actions are "wrong" because they lead to suffering. Since suffering is to be avoided, "Dark Side" is to be avoided.
我們選擇不使用「惡」，或「錯」來形容這些行動，因為這些字眼可能會導致落入絕對道德的陷阱。
「黑暗面」 不見得是道德上的「錯」。
根據佛陀的教誨，這些「黑暗面」的行動是「不好的」，畢竟它們會造成「惡」業報。
我們稱這些業報為「惡」，因為 「惡」業報導致痛苦。
既然沒有人喜歡痛苦、大家都避免痛苦，我們就要避免「黑暗面」的產生。
What causes us to choose the "Dark Side"?
One idea is that it is because people are ignorant; ignorant of the teaching of Buddha and Karma. While true, this is easy to fix.
But the problem is that Karma are sometime hard to observe,
because negative Karma does not happen right after the "Dark Side",
so people are easily skeptical about it.
什麼原因導致我們去選擇「黑暗面」呢？一個觀點是無知，不知道因果報應。
這雖然很容易教，但問題是，因果報應很難觀察，業報不會馬上發生，
所以人很容易懷疑因果報應。
I believe that the true reason that the "Dark Side" manifests itself is
"when we want some thing that is beyond our capabilities."
If there is a gap between your desire and your capabilities, you will be tempted to use "Dark Side" temporary to increase your capability in order to satisfy your desire.
For example, if you don't have enough money to buy a car, you might resort to stealing to get more money.
我覺得真正的理由是「當我們沒有能力得到渴望的東西或情感」，「黑暗面」 就有可能出現。
因為「黑暗面」可以暫時增加您的能力，去滿足您，代價就是「惡」業報的產生。
例如，如果您沒有足夠的錢買車，可能會用偷錢的方法，去達到這個目的。
If the problem is the gap between "cost of desire" and "capability", then if the gap is closed, "Dark Side" will not occur. You can lower your "want" or you can increase your "capability".
如果問題是「欲望的代價」跟「能力」的差距，把差距縮到零，「黑暗面」就不會發生。
您認為如何呢？
兩個方法 ，降低您的「欲望」或增加您的「能力」。
"Reducing Wants" is the easier path and is advocated by most tradition Buddhists.
Live simply and avoid temptations are two of the most common advices.
While reasonable and laudable, there is another way to close the gap, and that is to increase your "capability."
For example, if money is the goal, one can work more hours, learn better and useful skills. If you want to be a better athletes, you will need to spent more time training. Basically, you improve yourself.
「減少欲望」是一條比較容易走的路，而且受到傳統佛教影響。
簡化您的生活跟避免誘惑是兩種最常見的建議。合理，也值得稱道。
但還有另外一個方法來縮小這個 差距，那就是增加您的「能力」。
例如，如果錢是一個差距，那您可以工作更長的時間，學習新的、
有用的技能，來賺取更多的錢。若您想成為一個更好的運動員，
您將需要花更多的時間訓練、改變自己。
All three methods have their own costs.
Self improvement requires efforts and time. Self improvement sometime even requires sacrifices.
For example, you might have less time to go see movies if you have to study.
Self improvement's cost is here and now, very visible, like paying cash.
"Dark Side's" cost is unknown and later, like paying with credit card.
"Reducing Wants" has a cost too, and that is your standard of living.
However, if you can tranquilly accept lower level of living, the cost is very little; but if you can not, then your discontent will one day surface to become the "Dark Side."
這三個方法都需要付出代價。
「改變自己」需要努力和時間，有時甚至需要犧牲。
比如說，您需要上課，可能就無法去看電影。「改變自己」 的代價是顯而易見的、是付現金的。
「黑暗面」的代價是看不到的，像是用信用卡付的。
「減少欲望」的代價是犧牲，您需要降低生活水準。
如果您能平靜的接受這樣的生活品質，
「減少欲望」 的代價非常小；
可是，如果您不能平靜的接受這樣的生活品質，那麼心中不滿有一天即會成為「黑暗面」。
If you do not believe in Karma, then "Dark Side" will come naturally to you.
If you have no wants, then you do not have to fear the "Dark Side."
However, if you are a normal human being, how you balance this equation is entirely up to you.
若有人不相信因果報應，他就會主動的去運用「黑暗面」。
如果一個人沒有「欲望」， 他也不必去擔心「黑暗面」。
一個正常人，會如何選擇，端看您的決定。
Buddhist Texts teach us the Truth, so we know the consequences of our actions and not due to ignorance.
Buddhist Texts also teach us that achieve Enlightenment is the ultimate power boost to one's capabilities.
佛經給我們真相，因此我們可以有知識性的去選擇，而不是無知無明的選擇。
佛經也說了解真相會給我們最大的能力。
在這裡用「黑暗面」來代表會造惡業的思想和行動。
We choose not to use the word "Evil", or "Wrong" to describe these actions because these words can cause us to fall into the trapping of absolute morality.
These actions that manifest from the "Dark Side" are not "Wrong" in the moral sense.
According to Buddha's teaching, these "Dark Side" actions are "wrong" because they lead to suffering. Since suffering is to be avoided, "Dark Side" is to be avoided.
我們選擇不使用「惡」，或「錯」來形容這些行動，因為這些字眼可能會導致落入絕對道德的陷阱。
「黑暗面」 不見得是道德上的「錯」。
根據佛陀的教誨，這些「黑暗面」的行動是「不好的」，畢竟它們會造成「惡」業報。
我們稱這些業報為「惡」，因為 「惡」業報導致痛苦。
既然沒有人喜歡痛苦、大家都避免痛苦，我們就要避免「黑暗面」的產生。
What causes us to choose the "Dark Side"?
One idea is that it is because people are ignorant; ignorant of the teaching of Buddha and Karma. While true, this is easy to fix.
But the problem is that Karma are sometime hard to observe,
because negative Karma does not happen right after the "Dark Side",
so people are easily skeptical about it.
什麼原因導致我們去選擇「黑暗面」呢？一個觀點是無知，不知道因果報應。
這雖然很容易教，但問題是，因果報應很難觀察，業報不會馬上發生，
所以人很容易懷疑因果報應。
I believe that the true reason that the "Dark Side" manifests itself is
"when we want some thing that is beyond our capabilities."
If there is a gap between your desire and your capabilities, you will be tempted to use "Dark Side" temporary to increase your capability in order to satisfy your desire.
For example, if you don't have enough money to buy a car, you might resort to stealing to get more money.
我覺得真正的理由是「當我們沒有能力得到渴望的東西或情感」，「黑暗面」 就有可能出現。
因為「黑暗面」可以暫時增加您的能力，去滿足您，代價就是「惡」業報的產生。
例如，如果您沒有足夠的錢買車，可能會用偷錢的方法，去達到這個目的。
If the problem is the gap between "cost of desire" and "capability", then if the gap is closed, "Dark Side" will not occur. You can lower your "want" or you can increase your "capability".
如果問題是「欲望的代價」跟「能力」的差距，把差距縮到零，「黑暗面」就不會發生。
您認為如何呢？
兩個方法 ，降低您的「欲望」或增加您的「能力」。
"Reducing Wants" is the easier path and is advocated by most tradition Buddhists.
Live simply and avoid temptations are two of the most common advices.
While reasonable and laudable, there is another way to close the gap, and that is to increase your "capability."
For example, if money is the goal, one can work more hours, learn better and useful skills. If you want to be a better athletes, you will need to spent more time training. Basically, you improve yourself.
「減少欲望」是一條比較容易走的路，而且受到傳統佛教影響。
簡化您的生活跟避免誘惑是兩種最常見的建議。合理，也值得稱道。
但還有另外一個方法來縮小這個 差距，那就是增加您的「能力」。
例如，如果錢是一個差距，那您可以工作更長的時間，學習新的、
有用的技能，來賺取更多的錢。若您想成為一個更好的運動員，
您將需要花更多的時間訓練、改變自己。
All three methods have their own costs.
Self improvement requires efforts and time. Self improvement sometime even requires sacrifices.
For example, you might have less time to go see movies if you have to study.
Self improvement's cost is here and now, very visible, like paying cash.
"Dark Side's" cost is unknown and later, like paying with credit card.
"Reducing Wants" has a cost too, and that is your standard of living.
However, if you can tranquilly accept lower level of living, the cost is very little; but if you can not, then your discontent will one day surface to become the "Dark Side."
這三個方法都需要付出代價。
「改變自己」需要努力和時間，有時甚至需要犧牲。
比如說，您需要上課，可能就無法去看電影。「改變自己」 的代價是顯而易見的、是付現金的。
「黑暗面」的代價是看不到的，像是用信用卡付的。
「減少欲望」的代價是犧牲，您需要降低生活水準。
如果您能平靜的接受這樣的生活品質，
「減少欲望」 的代價非常小；
可是，如果您不能平靜的接受這樣的生活品質，那麼心中不滿有一天即會成為「黑暗面」。
If you do not believe in Karma, then "Dark Side" will come naturally to you.
If you have no wants, then you do not have to fear the "Dark Side."
However, if you are a normal human being, how you balance this equation is entirely up to you.
若有人不相信因果報應，他就會主動的去運用「黑暗面」。
如果一個人沒有「欲望」， 他也不必去擔心「黑暗面」。
一個正常人，會如何選擇，端看您的決定。
Buddhist Texts teach us the Truth, so we know the consequences of our actions and not due to ignorance.
Buddhist Texts also teach us that achieve Enlightenment is the ultimate power boost to one's capabilities.
佛經給我們真相，因此我們可以有知識性的去選擇，而不是無知無明的選擇。
佛經也說了解真相會給我們最大的能力。
一路上 On The Path
From today on, I'll begin a series of articles that will be labeled On The Path. One intent of these articles is meant to give a different interpretation on many traditional Buddhist thoughts and concepts, in an attempt to stimulate every one's brain, including mine.
從今天起，我將開始放一系列的文章在這個部落格，這一系列文章的標籤是一路上。其中一個目的是用不同的角度來看傳統的佛教思想和概念，來激發每個人的大腦去思考，包括我自己。
I'll not to go over the traditional interpretation in detail, except to differentiate.
除了需要分別我的看法，我不會很仔細的解釋傳統的想法。
This does not mean that the traditional interpretations are incorrect, I am just try to look at the other side of the same coin. But sometime, I ended up seeing the edge.
這並不表示傳統的解釋不正確，我只是想要讓大家看到同個硬幣的另一面。
但有時候，我也許只會看到硬幣的邊緣。
The other intent is to share my experiences as I walk the Path.
另外一個目的是跟各位分享我在修行這條路上的經驗。
從今天起，我將開始放一系列的文章在這個部落格，這一系列文章的標籤是一路上。其中一個目的是用不同的角度來看傳統的佛教思想和概念，來激發每個人的大腦去思考，包括我自己。
I'll not to go over the traditional interpretation in detail, except to differentiate.
除了需要分別我的看法，我不會很仔細的解釋傳統的想法。
This does not mean that the traditional interpretations are incorrect, I am just try to look at the other side of the same coin. But sometime, I ended up seeing the edge.
這並不表示傳統的解釋不正確，我只是想要讓大家看到同個硬幣的另一面。
但有時候，我也許只會看到硬幣的邊緣。
The other intent is to share my experiences as I walk the Path.
另外一個目的是跟各位分享我在修行這條路上的經驗。
2011年9月17日 星期六
經的看法 2 A View of Buddhist Texts 2
When I wrote that you shouldn't be obsessed with every words and every sentences in the Buddhist Texts, I don't mean not to read them. Nor do I mean not to think about the meaning of those Buddhist Texts.
不要去鑽佛經裡的每一字、每一句不是叫您不要去讀經文、
也不是叫您不要去想經文的意義。
Master Yin Shun in The Way To Buddhahood: Instructions From A Modern Chinese Master (Google this for commercial availability of English version.) wrote: "Belief and Knowledge are both necessary for students of Buddhism. ... Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously, because 'Belief without Knowledge will increase ignorance';'Knowledge without belief will increase flatter'. Even thought to Buddhism, these two are the same, but some students will prefer Belief based learning; others will prefer Knowledge based learning. So even though the ultimate goals are the same, there will be preference to one or another, and separate students of Buddhism into two categories." (note: This is not the official translation from the English version. This is my own translation.)
印順法師在「成佛之道」有寫：
「信與智，是學佛所不可缺少 的功德。‧‧‧
信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。因為『無慧之信，增長愚 癡』；『無信之慧，增長諂曲』。佛法說信智一如，但在學者的根性來說， 有是重信的，一切以信為前提而進修的；有是重智的，一切以智為前提而進修 的。所以雖然究竟的目標一致，但下手時，信與智不免偏重，形成了佛弟子的 二大類。」
In other words, the path to Buddha-hood has many roads and many methods.
由此可知，成佛之道有許多路、不同法門。
I know a traditional Chinese doctor; she started from simply reciting the name of the Buddha, to reciting the Buddhist Texts. After 20 years, she have very good understanding of Buddhist Texts. I also know some volunteers from Tzuchi acquire wisdom from doing recycling and volunteer works. However, they all have a commonality, that is, they "do" every day: near good and wise people, do good deeds, face suffering and keeping Buddha in their heart and mind.
To us, their path is a more traditional path.
我認識一個中醫，她從一開始單純只是唸佛到深入誦經，二十幾年來對佛經也有了很好的詮釋和體會。我也認識一些慈濟志工，他們可以從做環保中很有智慧的修行。這些人有很重要的共通點，那就是每天都在「行」： 接近善知識、持續做善事、面對苦難和唸佛。對我們來說他們走的是比較傳統的路。
Our path differs from theirs in that we seek to directly the dark side of our nature to generate power that will help to propel us to acquire the Truth. We think our method is direct and suit us well. Therefore, we thought that there might be others out there that might like to walk the path with us.
我們的路跟他們的不一樣。我們直接挑戰跟去除黑暗面而產生能力，然後用這些力量去尋找真相。我們覺得跟隨半寄師父走這一條路很直接、也很適合我們。所以覺得世上應該也有其他人可以跟我們一起走。
不要去鑽佛經裡的每一字、每一句不是叫您不要去讀經文、
也不是叫您不要去想經文的意義。
Master Yin Shun in The Way To Buddhahood: Instructions From A Modern Chinese Master (Google this for commercial availability of English version.) wrote: "Belief and Knowledge are both necessary for students of Buddhism. ... Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously, because 'Belief without Knowledge will increase ignorance';'Knowledge without belief will increase flatter'. Even thought to Buddhism, these two are the same, but some students will prefer Belief based learning; others will prefer Knowledge based learning. So even though the ultimate goals are the same, there will be preference to one or another, and separate students of Buddhism into two categories." (note: This is not the official translation from the English version. This is my own translation.)
印順法師在「成佛之道」有寫：
「信與智，是學佛所不可缺少 的功德。‧‧‧
信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。因為『無慧之信，增長愚 癡』；『無信之慧，增長諂曲』。佛法說信智一如，但在學者的根性來說， 有是重信的，一切以信為前提而進修的；有是重智的，一切以智為前提而進修 的。所以雖然究竟的目標一致，但下手時，信與智不免偏重，形成了佛弟子的 二大類。」
In other words, the path to Buddha-hood has many roads and many methods.
由此可知，成佛之道有許多路、不同法門。
I know a traditional Chinese doctor; she started from simply reciting the name of the Buddha, to reciting the Buddhist Texts. After 20 years, she have very good understanding of Buddhist Texts. I also know some volunteers from Tzuchi acquire wisdom from doing recycling and volunteer works. However, they all have a commonality, that is, they "do" every day: near good and wise people, do good deeds, face suffering and keeping Buddha in their heart and mind.
To us, their path is a more traditional path.
我認識一個中醫，她從一開始單純只是唸佛到深入誦經，二十幾年來對佛經也有了很好的詮釋和體會。我也認識一些慈濟志工，他們可以從做環保中很有智慧的修行。這些人有很重要的共通點，那就是每天都在「行」： 接近善知識、持續做善事、面對苦難和唸佛。對我們來說他們走的是比較傳統的路。
Our path differs from theirs in that we seek to directly the dark side of our nature to generate power that will help to propel us to acquire the Truth. We think our method is direct and suit us well. Therefore, we thought that there might be others out there that might like to walk the path with us.
我們的路跟他們的不一樣。我們直接挑戰跟去除黑暗面而產生能力，然後用這些力量去尋找真相。我們覺得跟隨半寄師父走這一條路很直接、也很適合我們。所以覺得世上應該也有其他人可以跟我們一起走。
2011年9月16日 星期五
經的看法 1 A View of Buddhist Texts 1
Maybe it is because the way I learn Buddhism differs from most traditional Buddhists, I think my view on Buddhist texts is drastically different than most Buddhists. I thought I share my view on Buddhist Texts in case anyone finds it of any interest. But these views are based on my current understanding, and I will modify these views as I progress in my understand of Buddhism.
也許是因為我學習佛學的背景跟傳統佛教徒不一樣，
我對佛經的看法可能也跟傳統佛教徒有所不同。
說不定有人對我的看法有興趣。
但是這些觀點是根據我目前對佛學的了解，
我的想法也會跟自身佛學的成長而改變。
1. Buddhist Texts are not always correct.
佛經不一定都是對的。
The people who wrote and translate Buddhist Texts may not have sufficient understanding and experience of the content of Buddhism. So the Buddhist Texts that we read today may not be completely valid. Within the same Text, there maybe exist both correct and incorrect contents. This is not to say that all Buddhist Texts have problems, some may not have any issue at all.
It takes sufficient level of empirical understanding of Buddhism and logical thinking to be
able to separate them.
寫佛經跟翻譯佛經的人，不一定對佛學有足夠的了解跟體會，
所以寫出來的佛經不一定都完全正確。同一本佛經裡頭可能有正確的文字，但也會有不理想的內容。不過，也不是說全部的佛經都有問題，有些有，有些沒有。要分別好跟不好的內容需要對佛法有足夠的了解跟體會，還需要具備邏輯思考能力。
2. Some contents of Buddhists Texts uses Socratic style method to show a concept. Some present Buddhism world view and concepts, and some are accounts of personal experiences. Real teaching of methods are few and far in between and are often cryptic.
有些佛經的內容，會用類似蘇格拉底反詰法來表現一個概念。
有些介紹佛學的世界觀和概念。有些傳達個人經驗。真正的法門，可以說寥寥無幾、也非常難懂。
3. So it is rather pointless to obsess over every single words in Buddhist Texts for us novices. These texts are there for you to validate your own understanding and experiences, not to argue with each other about what they mean.
因此，我覺得一位剛開始修行的人沒有理由去鑽佛經裡的每一字、每一句。這些經文是要讓您驗證自己的理解和經驗，不是用來做無意義、無謂的辯論。
The problem with Buddhist Texts as a textbook is that they present an answer to a very complex problem without very much derivation, because much of the derivation occurs within oneself and is difficult to explain with words.
用佛經作為教材有一個大問題。佛經給您一個非常複雜問題的答案，但沒有跟您很詳細解釋達到那個答案的方法。因為大部分的方法都在自我裡面尋找，很難用字表達。
Reading Buddhist Texts sometime feels like reading a treatise on Quantum Mechanics without understanding any the complex mathematics behind it. I might know all the words used in the treatise, but I don't necessary know what the words meant in the context. So I end up knowing cool concepts like "quantum entanglement", but I don't really know what it really meant in our lives and how to apply it. I end up having the knowledge, but not the understanding. So why obsess over the words when I don't understand it. I should go learn the math first.
有時候，我讀佛經的感覺跟我在讀一本量子力學的論文是一樣的。我可能認得所有的字，但我不知道這些字在量子力學有什麼意思。因為我完全不了解量子力學的數學。讀完之後，我或許會知道像“量子糾纏”這樣一個聽起來很酷的概念， 但我不知道這個概念在生活中代表什麼意思以及如何應用它。讀這樣的書給我一些知識，可是我無法理解及應用這些知識。所以為什麼我需要被一些我不明白的字和知識給纏住呢？
我應該先學數學。
Therefore, our method give you some simple and basic knowledge, and some home works to help you get some personal empirical experiences with some concepts in Buddhism first. When you have a basic feel of the concepts, then we can work on the next step.
同樣的道理，我們在這裡所說的法門先給您一些基本知識跟功課，希望能幫助您有所體悟。當您有了 體會，就會有能力去做下一步。
Buddha and his disciples have put together a collection of texts that told us the Truth, what it looks and feels like. When you reach a new level of understanding, you will resonate with new and different parts of Buddhist Texts.
佛陀和他的弟子集合這些經文來告訴全世界他們所觀的真相。
當您在佛學中獲得嶄新的體會，對某一部分的佛經產生共鳴，
到時您就會知道自己的程度在哪裡了。
也許是因為我學習佛學的背景跟傳統佛教徒不一樣，
我對佛經的看法可能也跟傳統佛教徒有所不同。
說不定有人對我的看法有興趣。
但是這些觀點是根據我目前對佛學的了解，
我的想法也會跟自身佛學的成長而改變。
1. Buddhist Texts are not always correct.
佛經不一定都是對的。
The people who wrote and translate Buddhist Texts may not have sufficient understanding and experience of the content of Buddhism. So the Buddhist Texts that we read today may not be completely valid. Within the same Text, there maybe exist both correct and incorrect contents. This is not to say that all Buddhist Texts have problems, some may not have any issue at all.
It takes sufficient level of empirical understanding of Buddhism and logical thinking to be
able to separate them.
寫佛經跟翻譯佛經的人，不一定對佛學有足夠的了解跟體會，
所以寫出來的佛經不一定都完全正確。同一本佛經裡頭可能有正確的文字，但也會有不理想的內容。不過，也不是說全部的佛經都有問題，有些有，有些沒有。要分別好跟不好的內容需要對佛法有足夠的了解跟體會，還需要具備邏輯思考能力。
2. Some contents of Buddhists Texts uses Socratic style method to show a concept. Some present Buddhism world view and concepts, and some are accounts of personal experiences. Real teaching of methods are few and far in between and are often cryptic.
有些佛經的內容，會用類似蘇格拉底反詰法來表現一個概念。
有些介紹佛學的世界觀和概念。有些傳達個人經驗。真正的法門，可以說寥寥無幾、也非常難懂。
3. So it is rather pointless to obsess over every single words in Buddhist Texts for us novices. These texts are there for you to validate your own understanding and experiences, not to argue with each other about what they mean.
因此，我覺得一位剛開始修行的人沒有理由去鑽佛經裡的每一字、每一句。這些經文是要讓您驗證自己的理解和經驗，不是用來做無意義、無謂的辯論。
The problem with Buddhist Texts as a textbook is that they present an answer to a very complex problem without very much derivation, because much of the derivation occurs within oneself and is difficult to explain with words.
用佛經作為教材有一個大問題。佛經給您一個非常複雜問題的答案，但沒有跟您很詳細解釋達到那個答案的方法。因為大部分的方法都在自我裡面尋找，很難用字表達。
Reading Buddhist Texts sometime feels like reading a treatise on Quantum Mechanics without understanding any the complex mathematics behind it. I might know all the words used in the treatise, but I don't necessary know what the words meant in the context. So I end up knowing cool concepts like "quantum entanglement", but I don't really know what it really meant in our lives and how to apply it. I end up having the knowledge, but not the understanding. So why obsess over the words when I don't understand it. I should go learn the math first.
有時候，我讀佛經的感覺跟我在讀一本量子力學的論文是一樣的。我可能認得所有的字，但我不知道這些字在量子力學有什麼意思。因為我完全不了解量子力學的數學。讀完之後，我或許會知道像“量子糾纏”這樣一個聽起來很酷的概念， 但我不知道這個概念在生活中代表什麼意思以及如何應用它。讀這樣的書給我一些知識，可是我無法理解及應用這些知識。所以為什麼我需要被一些我不明白的字和知識給纏住呢？
我應該先學數學。
Therefore, our method give you some simple and basic knowledge, and some home works to help you get some personal empirical experiences with some concepts in Buddhism first. When you have a basic feel of the concepts, then we can work on the next step.
同樣的道理，我們在這裡所說的法門先給您一些基本知識跟功課，希望能幫助您有所體悟。當您有了 體會，就會有能力去做下一步。
Buddha and his disciples have put together a collection of texts that told us the Truth, what it looks and feels like. When you reach a new level of understanding, you will resonate with new and different parts of Buddhist Texts.
佛陀和他的弟子集合這些經文來告訴全世界他們所觀的真相。
當您在佛學中獲得嶄新的體會，對某一部分的佛經產生共鳴，
到時您就會知道自己的程度在哪裡了。
2011年9月15日 星期四
第一個改變 First Change
The first time that I changed my behavior due to the Method was subtle. I didn't even know I was doing it or what. It just came natural.
我第一次改變自己的習性，是一個很自然、很微妙的經驗。 這個改變我很久之後才知道。
As most married people know, husband and wife occasionally fight over the most trivial things. Things that any rational observer would say, "Are you guys idiots? Why are you fighting over such a thing?"
結婚過的人都知道，夫妻都會為瑣碎的事情吵架。 任何理性觀察者都會罵說 ：「你們是白痴嗎？為什麼要為這種事吵得那麼厲害？」
Few months after I initiated the method, during one of our fights, I suddenly had a thought: "Why am I doing this? Do I enjoy fighting with her?" But I was fighting and perished this ling of questioning. Afterward, I of course reflected on the fight and anger.
修行開始後，過了幾個月，有次我跟我的太太吵架。 在吵架當中，突然心中有了一個念頭：「我為什麼要這樣做呢？我喜歡嗎？」 但那時我很生氣，就消滅了這個念頭。 結束之後，我開始反省這個吵架和憤怒。
The next time, during the fight, another set of thoughts came to me: "It seems like we are following a formula in our fight. I know if I do A, she will do B, then I can do C, so she will do D...etc. It seems like I will only be satisfied if I see all of her expected reactions, namely, B, D...etc." This thought strike me as odd. Because this means that I continue the fight because I need to see her reactions. If I don't see her expected reactions, I would not be satisfied, and I would continue fighting. Then the reason I fight with her is to satisfy my "habits." Because, I do not get any satisfaction from fighting, because I feel sad at the end as well.
下一次，在吵架當中，又有了另一個念頭：「我們好像是照方程式在吵架，如果我做A，她會做B；那麼我可以做C，因此她將做D...等，似乎我需要這樣做才會滿意。 也就是說我需要看到心中所預期的反應，即B，D...等，按照這樣的模式，吵架才會結束，但問題並沒有解決，之後我們還是會為了類似的問題在吵 架。」 對我來說這很奇怪，我們是為了各自的習性在吵架；而不是為了我自己，畢竟吵完之後我也不會很開心。
We fought few more times, and this idea came out during those times. But I was actually afraid, afraid of change. So I did nothing, and let the fight came to the predictable end that I knew it would. Afterward, I would reflect on my fear.
我們又吵了幾次，這個想法也一直出現在吵架當中。 但是我害怕改變，所以，我什麼也沒做，只是讓這個架吵到已經預知結果，然後就結束。 每次我都會反省自己的恐懼。
Finally, one day, during the fight, I did A, and she did B. Instead of doing C, I told her this idea. I told her that I could do C, and then you would do D and so on. I told her that it would not go anywhere and I don't want to continue because it was no fun at all. I do not need to feed my "habit". That time, the fight ended differently.
終於有一天，在吵架當中，我做了A，我太太也做了B，但是我沒做C，我告訴她這個想法。 我告訴她，我可以做C，然後妳會做D..等，這樣下去不是辦法。 我不想繼續吵下去，因為跟妳吵架一點都沒有樂趣。 我不想讓自己這個習性一直存在。 那次吵架有了不同的結果。
I know, I know. You have all read this before in some self-improvement book somewhere. Actually, so did I, probably many many years ago. But in all these time of fighting, this knowledge did not helped in any way, because it is hard to think of this sort of thing during a fight. This is what we mean by knowledge and empirical understanding. From the book, I gain the knowledge that this is the reason we fight. From self-reflection, I empirically understand that the knowledge is correct. It is hard to apply a knowledge when one is emotional. Only the knowledge that is empirically understood can help in emotional times.
我知道、我知道。 你們都看過類似這種建議跟想法， 很多年前我也看過那類的書。 但這麼久的時間以來，在多次的吵架中，這知識對我沒有任何幫助。 在吵架當中，一個人很難去想這種事。 這就是知識和體會的差別。 從書中，我得到該如何解決吵架的知識。 從自我反思，我體會了這個知識。 在情緒高潮的時候，大腦的知識是很難被運用到的。 在那時候，只有心領神會（體會）的知識能幫您。
From that day forward, our fight all ended unpredictably. I think we both are trying not to fight at all.
從那天起，我們吵架的結果變得難以預測，我們盡量不吵架了。
We still fight, but fewer and shorter. And sometime, our fight even ended up with laughter, instead of tears.
當然還是會吵架，但吵架的時間變短、次數變少了。 甚至有時，我們的吵架是用笑聲結束的，而不是眼淚。
我第一次改變自己的習性，是一個很自然、很微妙的經驗。 這個改變我很久之後才知道。
As most married people know, husband and wife occasionally fight over the most trivial things. Things that any rational observer would say, "Are you guys idiots? Why are you fighting over such a thing?"
結婚過的人都知道，夫妻都會為瑣碎的事情吵架。 任何理性觀察者都會罵說 ：「你們是白痴嗎？為什麼要為這種事吵得那麼厲害？」
Few months after I initiated the method, during one of our fights, I suddenly had a thought: "Why am I doing this? Do I enjoy fighting with her?" But I was fighting and perished this ling of questioning. Afterward, I of course reflected on the fight and anger.
修行開始後，過了幾個月，有次我跟我的太太吵架。 在吵架當中，突然心中有了一個念頭：「我為什麼要這樣做呢？我喜歡嗎？」 但那時我很生氣，就消滅了這個念頭。 結束之後，我開始反省這個吵架和憤怒。
The next time, during the fight, another set of thoughts came to me: "It seems like we are following a formula in our fight. I know if I do A, she will do B, then I can do C, so she will do D...etc. It seems like I will only be satisfied if I see all of her expected reactions, namely, B, D...etc." This thought strike me as odd. Because this means that I continue the fight because I need to see her reactions. If I don't see her expected reactions, I would not be satisfied, and I would continue fighting. Then the reason I fight with her is to satisfy my "habits." Because, I do not get any satisfaction from fighting, because I feel sad at the end as well.
下一次，在吵架當中，又有了另一個念頭：「我們好像是照方程式在吵架，如果我做A，她會做B；那麼我可以做C，因此她將做D...等，似乎我需要這樣做才會滿意。 也就是說我需要看到心中所預期的反應，即B，D...等，按照這樣的模式，吵架才會結束，但問題並沒有解決，之後我們還是會為了類似的問題在吵 架。」 對我來說這很奇怪，我們是為了各自的習性在吵架；而不是為了我自己，畢竟吵完之後我也不會很開心。
We fought few more times, and this idea came out during those times. But I was actually afraid, afraid of change. So I did nothing, and let the fight came to the predictable end that I knew it would. Afterward, I would reflect on my fear.
我們又吵了幾次，這個想法也一直出現在吵架當中。 但是我害怕改變，所以，我什麼也沒做，只是讓這個架吵到已經預知結果，然後就結束。 每次我都會反省自己的恐懼。
Finally, one day, during the fight, I did A, and she did B. Instead of doing C, I told her this idea. I told her that I could do C, and then you would do D and so on. I told her that it would not go anywhere and I don't want to continue because it was no fun at all. I do not need to feed my "habit". That time, the fight ended differently.
終於有一天，在吵架當中，我做了A，我太太也做了B，但是我沒做C，我告訴她這個想法。 我告訴她，我可以做C，然後妳會做D..等，這樣下去不是辦法。 我不想繼續吵下去，因為跟妳吵架一點都沒有樂趣。 我不想讓自己這個習性一直存在。 那次吵架有了不同的結果。
I know, I know. You have all read this before in some self-improvement book somewhere. Actually, so did I, probably many many years ago. But in all these time of fighting, this knowledge did not helped in any way, because it is hard to think of this sort of thing during a fight. This is what we mean by knowledge and empirical understanding. From the book, I gain the knowledge that this is the reason we fight. From self-reflection, I empirically understand that the knowledge is correct. It is hard to apply a knowledge when one is emotional. Only the knowledge that is empirically understood can help in emotional times.
我知道、我知道。 你們都看過類似這種建議跟想法， 很多年前我也看過那類的書。 但這麼久的時間以來，在多次的吵架中，這知識對我沒有任何幫助。 在吵架當中，一個人很難去想這種事。 這就是知識和體會的差別。 從書中，我得到該如何解決吵架的知識。 從自我反思，我體會了這個知識。 在情緒高潮的時候，大腦的知識是很難被運用到的。 在那時候，只有心領神會（體會）的知識能幫您。
From that day forward, our fight all ended unpredictably. I think we both are trying not to fight at all.
從那天起，我們吵架的結果變得難以預測，我們盡量不吵架了。
We still fight, but fewer and shorter. And sometime, our fight even ended up with laughter, instead of tears.
當然還是會吵架，但吵架的時間變短、次數變少了。 甚至有時，我們的吵架是用笑聲結束的，而不是眼淚。
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