再論苦 Dukkha Again

I have been reading a lot of books and treaties on other methods of Practicing Buddhism recently as a way to challenge myself. In the process, I have found many worthwhile books, and maybe I'll share them with you one day.


我最近在讀很多關於佛學和修行的書來挑戰自己。
在這個過程中，發現了一些有價值的書，或許有天會跟大家分享。


However, regardless of my personal views on these books, there is one theme that is constant in these books, and that is "suffering" [Note].


然而，不管對這些書的看法如何，我發現這些書都有一個同樣的主題， 那就是「苦」。


That is all these book every talk about. Life is suffering, and we all need to get rid of suffering, and the Truth will release us from suffering. Therefore, Truth is all abut suffering and how to get rid of it.


這些書都說，「生活是苦，我們都需要從苦中得到解脫」。「只有真相才能解脫我們的苦，因此，真相就是苦跟如何解脫苦。」


No.


不！不是這樣的！


Maybe if you are born in a war-torn nation of Africa, that we might make the argument that your life is full of sufferings. But you don't. You have all the conveniences that modern technology can offer, and you are well fed.


如果您出生在非洲某一個戰爭頻繁的國家，我們可能同意您的生活是苦的，但您不是。您的生活有現代科技可以提供的便利，您也能衣食無缺。


Some people think that modern materialism is what cause all the mental and psychological problems that are common in people today. No. Things do not cause mental and psychological problems, people cause them. Things are just something that can be easily blamed, since they don't talk back and contradict.


許多人認為，現代科學所提供的便利導致所有人類許多精神和心理方面的問題，其實，不是這樣的。 東西不會造成精神和心理問題，那些問題是人自己造成的。東西很容易受到指責，因為它們不頂嘴、無法反駁。


Suffering is only part of the Truth. What are the other parts? Happiness, joy, anger, sadness, electricity, rain, blue sky, blistering heat, a cup of good tea, a well cooked meal, a beautiful painting, an electrifying musical performances, a tear jerker, an exciting video game, all the good and the bad, beauty and the ugliness, compassion and hate, and more, these are all part of the Truth.


「苦」只是真相的一部分。其他呢 ？幸福、喜、怒、哀、樂、電、雨、藍天、熱風、一杯好茶、一頓美食、一幅美麗的畫、一場感動人心的音樂表演、一部讓人流淚的電影、一個令人興奮的電動遊戲...所有的好與壞、美與醜、同情和仇恨、還有更多更多...這些都是真相的一部分。


In Buddha's time, India is probably not all that far apart from Africa of today. Think about it, the Buddhist Texts said that when Buddha left his father's palace, he saw death, sickness, old age and practitioners of asceticism. How many of us see that when we walk out of our door every morning? Even most old people look young!


在佛陀的時代，印度可能跟今天的非洲很像。想想看，佛經上說，佛陀離開父親的宮殿時，他看到了死亡、疾病、老年和苦行者。有多少人，當我們走出家裡大門時，會看到這些呢？現在一個老人看起來都很年輕！


We don't disagree that there are people who's quality of life is not very good. But these are not most people, right?


不否認在我們住的地方，某些人有非常不好的生活品質，但並不是大部分吧？


In Buddha's time, old age, sickness and death, these sufferings are very common and visible. Release from suffering should be easy for Indian living in that era to accept.


在佛陀的時代的印度， 老病死， 這些苦，是非常普遍和明顯。解脫苦很容易被那時的印度人接受。


Today, suffering is not really that prevalent, releasing from suffering should not be the focus of Buddhist Practices.


今天，苦不是那麼普遍，解脫自己的苦不應該是修行的重點。


Really.


真的。


Focus on understanding yourself, on your weakness, on how to remove your weakness, then you will be on the way to the Truth. There is no need to use suffering as a guide.


了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。 不必用苦來做指導。


[Note] I am using suffering instead of dukkha, because these books are really talking about suffering. So there is no reason to use a Buddhist word and mince the meaning.

痴的修法 Reducing Ignorance

在上一篇《瞋的修法》有提到：為正義可以生氣嗎? 「癡」最難的一個題目，因為牽涉思想所以顯得很難，社會的價值觀，個人感情的頑固，層面很大很廣，很難下手寫。

If the article on "Reducing Anger", I raised a question: "Should you be angry in the name of justice?" Ignorance is the hardest topic, because it involves ideas. Ideas are affected by the values of the society, and people's stubbornness when their feelings are involved. There are many levels and depths, making the topic of Ignorance difficult to write.

我比較願意談的是，如果有不同的見解出現，我們能包容多少? 就算要怒吼才能解決，是否也可用多層面的觀點去想，避免不必要的傷害。而個人認定的對與錯，因為範圍較小，更是會想辦法強力的去執行，這裡面如果能用自己懂得的佛法，跟自己進行辯論，辯論完再去做，應該更完善。

I am more willing to talk about our ability to tolerate different opinions. If we need to solve an issue with yelling and screaming, can we still look at the issue through many points of view and avoid unnecessary harm. Because the extent of personal ideas of right and wrong is smaller, it is easier for us to execute. But before we execute these ideas of right and wrong, if we can incorporate the Buddhist teachings in our thinking and debate with ourselves, we should achieve a better result. 

本來愚痴就是用智慧破壞它，但是智慧的養成時日不容易，辯論至少是一個方法，跟自己或別人辯一辯自己的想法、立場，看看是不是真那麼站的住腳步? 假使答案傾向大都是對的，至少代表可以執行。如果不那樣小心 ! 一味固執的衛護自己的想法，已經傷害很多人，卻還可能認為自己做了好事。

Foolish ignorance can be destroyed by wisdom. But it takes time to cultivate wisdom. Debate is a method, either with yourself or with other people. If after debates, you find out that your point of view and ideas are mostly right, then it means that you can try to realize and carry out these ideas. If you don't take this kind of cares with your ideas, and stubbornly defending them; you will think that you are doing the right thing even when you are hurting many people.

想法這種東西很無形狀，卻比貪、瞋，更可怕!  因為它每一個時刻都在，連作夢都是它，沒有面對它好好整理過，很難讓自己清楚、相信，原來自己是這麼頑強的一個人。

Thoughts and ideas do not have any forms and shapes, but they are even more dangerous than greed and anger. Because thoughts exist in every moment in time, even in dreams. If you don't face your thoughts and sort them out, it will be difficult to let yourself know that you are such a stubborn person.

一個封閉、頑固的頭腦，只會帶給自己無邊的災難，人們只要回顧二次世界大戰，愚癡的禍害馬上現形，再次的說{癡｝屬於大腦的問題，依據修行經驗它是無聲無息的跟著自己，但是卻可以強力指揮自己，做出任何事情，人沒有同時有兩個同樣的器官在運作，大腦裡頭卻至少有兩個以上的聲音，最明顯的就是魔鬼與天使常在自己的腦中運作，想讓魔鬼跟天使都消失，癡與癲狂全矯正，一個思考能力，還有必須長期抗戰---跟自己。

A closed and stubborn mind will only bring unlimited disasters to oneself. All we have to do is to look at the Second World War to see the realization of foolish ignorance. I'll repeat again, "Ignorance" is an issue of the brain. My experience is that it follows us in silence, but have tremendous ability to control us. Our bodies do not have duplicated organs performing the same function, but there are at least two voices in our brain. The most obvious is the voices of the devil and the angel. If you want both to disappear, and to fix ignorance and insanity, you will need to have the ability to think critically, and have the endurance of a long battle with yourself.

半寄 Master Ban Ji

佛法的思向 13 A Guide to Buddhist Thoughts 13

那從「無我」看呢？ 試問，每個家庭教育每個小孩，其結果一定不一樣！ 如果一樣，那人應該是機械！ 是工具！ 如果一樣，那教育是無用論！ 就因不敢下定論，所以通過努力一切都有可能。

How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.

再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。

Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.

具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。

Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.

般若心經第一段便說：「觀自在菩薩，行深般若　波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！

The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"

This is the genius of Śūnyatā.

時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！

The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.

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感恩節快樂！ Happy Thanksgiving!

We finally have an American holiday that we get to use as an excuse to take some time off.

我們終於有了一個美國的節日可以用為藉口來休息一下。

Happy thanksgiving day to our U.S. based readers, and everyone else who like to have a happy day as well.

對美國讀者以及其他想要有開心的一天的讀者說感恩節快樂。

We will resume on Monday.

我們將在週一繼續發表文章。

瞋的修法 2 Reducing Anger 2

在一些修定的記載文件，常看到修學者為了練習入定，受到干擾後大發瞋恨心，瞋恨的程度是到發惡毒誓言，生生世世要消滅干擾他的聲音，很可怕 ! 為什麼好好的修練，會轉變成這樣的瞋恨? 修練入定強調的是專心一意，包括身、口、意、的專注，如果在練習入定時，耳邊傳來噪音肯定不能接受，甚至是強烈反彈，但是聲音哪裡沒有? 我們該躲在何處修行? 如何練習專一，考驗修行人的耐力、智慧。

In some historical writings about practice of meditation (jhāna, zazen), I often read about practitioners who went into rage when they were disturbed while they were attempting to achieve jhāna. They would be so angry, that they often swore terrible oaths; making it their eternal mission to eliminate the sources of these distracting sounds. This is very scary. Why would practitioners transform Practice into this type of anger? Practice of jhāna requires focus of body, mouth and mind. While Practicing, a practitioner will not accept noises and will react poorly. But sounds are everywhere. Where can we hide in order to Practice. How to practice focus is a test of a practitioner's endurance and wisdom.

假使把修練入定改成思維的方式，也就是禪定變禪思，可能面臨的環境考驗會大大降低，禪思是用思想來修佛法，一樣也需要安靜的環境，但畢竟是動腦的，不需要極端的安靜，思考時是繞著條理去走，腦的想法跟著理路前進，干擾的問題被降低，甚至不重要! 還可能因為太專心沒聽到。

But if we change the Practice from jhāna to reasoning, we would not face the challenges of the environment as much. Reasoning uses thinking and reason to Practice Buddhism. It requires a quiet environment as well, but since it requires thinking, absolute quietness is not required. Thinking follows a track, and the brain will move forward within the track as well. The problem of interference will be minimized, even become unimportant. It is even possible to be so concentrated that you will not hear anything.

一個是要求環境的幫忙，不能如願時，還可能引發情緒的暴怒， 一個是隨時帶著走的修法，還可以隨功力愈深，愈能排解外面的困難，讀者要選哪個 ?

One requires help from the environment, and when it does not occur, an episode of rage might occur. Another is a Practice that can be tried anywhere, and with practice, can remove external problems. Which one would you choose?

半寄 Master Ban Ji

上一篇 Previous Part

禪定 Jhāna/Zazen (Meditation)

Many Buddhist books and instructions talked about jhāna (zazen, meditation)[Note] as an essential element in Buddhist Practices. Jhāna is even part of the 6 paramitas. However, this topic has not received much attention on this blog. Main reason is that we felt understand yourself is more important. The other reason is that my own personal progress on this is not very far, and that this is something that will come naturally as one's Buddhist wisdom improves.

許多佛教書籍都有談到「禪定」，對他們而言，「禪定」是一個修行的基本要素，也是六度波羅蜜其中之一。但是在這個部落格，我們還沒有對「禪定」有任何的觀點說法。 主要的原因是我們覺得「了解自己」比較重要；另外一個原因是我自己對「禪定」不是很有經驗，再加上我認為一旦您有「慧」，對於「禪定」的瞭解就比較簡單。

However, I can share some of my experiences with you in case anyone cares.

不過，在這裡可以分享我的經驗。

The first time I was able to have any sort of accomplishment in meditation was very accidental. It was actually my first time attempting it as well.

我第一次嘗試「禪定」就有些小成果，實際上，那是很偶然的。

I was on a short business trip to the U.S.. While at U.S., I had some terrible joint pains, probably due to physical and mental exhaustion, and changes in the environment. On the trip to the U.S., I read some Buddhist books and read about anattā and jhāna. So one afternoon, while I was still suffering from jet lag and in pain, I thought I gave it a shot. To see if I can reduce my pain somehow.

那時，我出差回美國。在美國的時候，我的關節炎又發作、非常疼痛，有可能是身心疲憊和環境變化所造成的。在回美國的飛機上，讀了些有關於「無我」和「禪定」的書。 某天下午，在還有時差和疼痛感的時候，決定試試「禪定」，看能不能減少疼痛感。

So I lay down and proceeded to think about anattā and Śūnyatā and Nidānas. I was actually having an internal debate with myself. I guess I was so focused on the debate, I deceived my body. It proceeded to fell asleep without me. In hindsight, I knew it fell asleep because I could hear its breathing changed from normal to slow, to even slower. I, of course had no idea what I was experiencing, but felt that it was rather interesting. I tried to observe the situation, and was trying to figure out how to do experiments, but I found that it was difficult to maintain such a state. I soon "woke up."

所以我躺下來，開始思考跟自我辯論「無我」、「空」和「因緣」。在那麼專注的思考中，我覺得身體睡著了。 現在回想起來，我知道身體睡著了，因為可以聽到它的呼吸從正常改為慢，然後更慢。
那當下，我還是很清醒的，但不是很了解自己的狀況，覺得這相當有趣！我試圖觀察情況，並想做實驗去推測自己究竟在哪裡？卻發現這樣的狀態是難以維持的，所以很快就「醒」了。

Noticed that I didn't do anything that any traditional books said about practicing jhāna. I was not in a sitting upright lotus position. I did not do any of the recommended methods, such as counting breath, as a way to focus the mind. I did not try to let my mind be empty. I was just relaxed and focus on a problem that I was trying to understand.

我並沒有做傳統佛書上任何「禪定」的修法，沒有「正確」的坐，也沒有數息唸佛，更沒有嘗試讓頭腦放空。我只放鬆和專注於一個問題。

After that day, I have continued practicing meditation, sometimes with success, but never to the depth that I have achieved that first time. Initially, there would be times that I simply could not relax or focus. I didn't know why, but I would feel anxious as soon as I closed my eyes, so I simply didn't try meditation when this happened. Other times, my concentration simply would not last. However, most of times, when I was able to enter into a focused condition, I usually ended up "sleeping." I put "sleeping" in quotes because while I don't have any conscious in this state, I would often wake abruptly, and the experience of waking from this state is different than waking from normal sleep. So I think that this "sleep" is not the same as normal sleeping, but of course I can't be sure.

那天之後，我繼續練習「禪定」，有時成功，不過從來沒有像第一次那樣。有時，我根本不能放鬆或入「定」，因為只要閉上眼睛，我就會覺得煩，卻也不知道為什麼而煩。 其他時候，我的「定」力無法持續，然而大多數的時候，當我能夠入「定」，就會「睡」著。
用「睡」這個字，是因為在那當下，我沒有任何意識， 可是會突然「醒」來， 跟平常睡醒的感覺不一樣。 所以認為，這種「睡」跟是普通的睡眠不一樣，但當然不能十分肯定。

As I have more practices, I found that it gets easier to get into the focused and/or "sleeping." states. I found that I can do that while walking, sitting, watching TV or laying down. My favorite time right now for practicing jhāna is actually in the afternoon. Laying down on the sofa and going into the "sleeping" state for just 10 minutes does wonders to my energy level for the rest of the day, simply because when I wake up from the "nap", I felt so refreshed. It is good to practice meditation at night before going to bed as well. However, once I am awake from the meditation, it becomes hard to fall asleep because I felt rested already. My wife hates it when I turn back and forth on the bed all night.

有了多次練習後，我發現現在很容易進入「定」或「睡」的狀態，能在行走、坐、 臥或看電視時入「定」。 我最喜歡在下午入「定」，躺在沙發上，10分鐘進出「睡」的狀態，能給我非常好的精神。 晚上睡覺前入「定」也不錯，只是出「定」之後，會很難繼續睡覺，因為太有精神了。 我太太很討厭我整晚在床上翻來翻去。

As far as the different stages of jhāna is concern, I am not sure I really care about them. Why? Because my goal is to find the Truth, not to be a master practitioner of meditation. I am fully content that meditation allows me to have a quality rest.

我不會很在乎書上所寫「禪定」可以達到的境界。 為什麼呢？因為我的目標是尋找真相，不是成為一個「禪定」大師。「禪定」讓我有很好的睡眠品質， 這樣就很滿意了。


[Note] There seems to be many different names that English speakers use to refer to 禪定. Different schools probably translate this differently, depending on their country of origin. I'll use jhāna, zazen and meditation interchangeably here.

慢 Arrogance

While most Buddhist teaches 3 poisons of Greed, Anger and Ignorance as the 3 main causes that create obstacles in one's path to enlightenment. There are some other Buddhist traditions that mentioned 5 poisons. These 5 poisons are Greed, Anger, Ignorance, Arrogance and Doubt.

「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。

Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.

「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。

Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.

「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。

But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?

但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？

Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.

「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。

The cure to Arrogance is the same as Doubt, with critical thinking.

「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。

On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.

在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。

疑 2 Doubts 2

I actually wrote all the previous materials before dinner. But during dinner, I understood where my doubts came from, and I was able to resolve them and understand how to proceed.

前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。

When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.

上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。

Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.

一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。

However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.

然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。

So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.

因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。

It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.

這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?

It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.

這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。  好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。

I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.

現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。

I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.

我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。

「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。

上一篇 Previous Part 

疑 1 Doubts 1

I have been reading the teachings of other Buddhist teachers and the accounts of some of their experiences and found confusion. Is it confusion or discomfort? I am not really sure. But it is unsettling.

最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。

It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.

很難說清楚到底哪裡迷惘混亂或不舒服。

It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.

他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。

They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?

他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？

They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.

修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。

I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?

我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？

It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.

似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。

Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?

我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？

Didn't Buddha rejected tapas(asceticism) himself on his path?

佛陀不是也覺得苦行這條路不能獲得真相？

But why do they all seem so accomplished, and their photos all show happy, compassionate faces?

如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？

But most of all, why am I bothered by this?

但最重要的是，為什麼我覺得不安？

I guess this is vicikicchā (doubt).

我想這就是「疑」。

Next Part 下一篇

負面情緒 Negative Emotions

Negative emotions are an addiction.

負面情緒是一種癮。

Right now, I don't fight much with my wife anymore. We might occasionally have a few less than pleasant conversations, but we can usually resolve these very quickly.

現在，我不常跟我太太吵架。我們偶爾有一些比較不愉快的交談，但通常可以非常迅速的解決這些問題。

While having the feeling of sorrow or anger during these events are normal, what I find surprising is the certain comfort in me that relishes these sorrow or anger.

雖然我還是會有難過或憤怒的感覺，這應該是正常的；但讓我驚訝的是，在難過或憤怒之外，還有舒適感，好像享受在難過或憤怒的感覺中。

Then, why I realized that negative emotions are all addictive. Like all addictions, we all know they are bad for us, yet, we still yearn for it, because it will make a part of us temporarily happy.

從那時起，我意識到：負面情緒會讓一個人上癮。 像所有的癮一樣，我們都知道不好，但內心仍然渴望它，因為它會使我們某一部分有短暫的快樂。

Before, when I had no control over my emotions, I didn't feel this yearning for them, because I was numb to it. Its only now, when the negative emotions are few and far in between, that I can see them for what they are.

之前，我無法控制自己的情緒時，我不會渴望負面情緒發生；因為這些情緒常常出現，而我也有點麻痺了。 但現在，負面情緒不常出現，我才知道它們的本質。

It's only now, when I give that part of me a small taste of these negative emotions, that its yearning and desire for them becomes transparent and obvious.

如今，當我嗅到自己有一點點負面情緒的味道時，我對它們的渴望變得透明和顯著。

It wants more, but I don't see a reason to give them to it.

我想要有多一點，但知道並不需要。

佛法的思向 12 A Guide to Buddhist Thoughts 12

除已敘述的善根、大人相、因緣法的掌握也試著申論一些。 從動的條件說因緣，許多的學說都先在「動」之前先立「不動」說！ 亦既有個主體是不變的，但周遭可以變。

Other than the aforementioned virtuous root and great man, let's have a discussion about Nidānas from the perspective of change. Many doctrines said that we need to establish a "static" before "change." These doctrine says that all phenomenons have an essence, and that the essence cannot be changed, but the rest that surrounds the essence can change.

依據中觀論的說法，是沒有固定主體論，一切可為之變動、或不可為之變動的一切，皆由「緣起」決定一切，就因為誰都不知下一個緣起是什麼？ 所以不立一特定主體，如果知道下一個主體是什麼，則認為得有一固定體不變，有一固定體不變，則無法通盤前進。

But according to Mūlamadhyamakakārikā, there is no such thing as a static essence. Whether any phenomenon changes or not are determined by "dependent origination." Because no one knows what the next "dependent origination" is, we can't establish an essence in a phenomenon. If we know what the essence is, then we will have to accept that there is an essence that is static. If there is an essence in a phenomenon that does not change, then it became impossible to proceed.

另一角度說：論究無我，如認為中心點的我不變，外在的我才是無我，這個想法，矛盾的可以！然而大部份的教派學說都傾向這個論點，為什麼中心點的思想是有我，而不敢也設說是無我？ 就如同佛說：「眾生一聞空法，便如驚如怖。」 以為空、或無我便會喪失一切！

From another angle, let us use anattā as a discussion point. It is a contradiction to think that there is an "essence" in me that does not change, and that anattā refers to the "rest of me" that surrounds this "essence." However, most religious sects and schools tend to support this idea; the idea that there is an eternal essence in all of us. Why do we must have an "essence" that is "atman"? Why do they not dare to assume that the "essence" is anattā as well? Just as Buddha said: "When people heard of Śūnyatā, they are shocked and horrified." Because people think Śūnyatā means "emptiness" and "nothingness", and anattā means "no self" and that they will loss everything if they agree with these two terms. [Translator's Note 10]

其實，這是觀點的問題。 不從失去、喪失的觀點看，先從「三世說」下手，三世或三個時間點 〈過去、現在、未來〉，以人的成長看，孩童、成年、老年，以成年看孩童，誰會承認自己是小時候的樣子沒變；以老年看成年，誰又不喜歡壯年期的自己！ 但這裏邊祇有一個人，那就是「自己」！

However, this is all a matter of the point of view. Let's us not look at this from the view of gain and loss, but from the view of "three eras", three generations or three time periods (Past, now, future). If we look at the issue in term of a man, the "three eras" of a man are child, adult and old man. As the adult looking at the child, who can claim that he is still the same as when he was a child. As the old man looking at the adult version of himself, who does not like his younger version better. But there is only one person here, and that is "self".

以自己看自己，變化、落差如此之大！ 孩童不等於成年！ 但成年歷經孩童，更延伸到最不被喜歡的老年。 如果說：這三個階段都有「我」的存在，按理看自己便有三個我，有三個人一定不成立！ 如只承認只有一個我，那三個時期的我，又如何裝在同一個我身上？ 真裝了進去，那這個自我真是矛盾又糾纏！

As one look at oneself, we see a large differences and changes. The child is not the same as the adult. But to get to the adult, one must go through the childhood, and then the adult is extended to become the old-man that no one likes. If we say "I" exists in all these three stages, then there would be three "I"'s. This obviously cannot stand. But if we say that there is only one "I", then how do we account for these three versions of "I" on the same person. It will become very complicated and contradictory if we try to manage to fit all three versions of "I" into the same person.

[Translator's Note 10] Master Ban Ji's abstraction made it very hard to translate this. If you think of the "essence" in this paragraph as a "unchanging soul" or "unchanging human nature" then it might be easier to decode this paragraph. So Master's question is "Why do we must assume that we have a soul that is not changeable?"
 

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業的學理 5 A Discourse on Deeds 5

人在面對解決不了的事，特別是痛苦的感受，總想找一個理由安撫自己，這許多理由，讓佛教業障說發揮到極點。

When people are faced with issues that they cannot resolve, especially those that involved pain and suffering, they are only willing to find reasons to comfort themselves. These approaches cause Buddhism's discussions of bad-karma to develop to the limit.

換個角度來看障的利與弊，大部分的人都很熟悉從挫折中成長這句話，那佛教徒為什麼這麼怕做錯事，怕被懲罰，怕招來惡果，這些都是可理解也是人之常情，然而人生下來沒做過錯的事，怎會知道什麼事是對的? 就算父母的教育非常出色，但總有自己得親自摸索的時候，懲罰性的觀念太強，是不敢碰觸任何事的。(這是弊)

Let us change an angle to look the the pro and con of bad karma. Many people understand that people should learn and grow from their mistakes. If that is the case, why are Buddhists so afraid of making mistakes? Because they don't want to be punished and accumulate bad karma. This is only human nature. But if you don't make mistakes, how would you know what is the right thing to do? Even if your parents taught you well, there will always comes a time when you need to grope about in the world on your own. If your fear of punishment is too strong, you will be afraid to touch and do anythings. (This is con.)

但是有業障觀念的人，做事情的時候會想到造福的問題，因為不想要有障礙纏身，會盡其所能的幫助別人，盡其所能的不傷害別人，來成就自己的福報 。( 這是利)

But the idea of karma will allow people to think about the issues of good and bad karma. Because they don't want to have bad karma wrap around them, they will do all they can to help others and avoid hurting others in order to accumulate good karma. (This is pro.)

無論如何! 在這裡討論很多想法，是想激發更多更好的人生路，讓許多善良的人有更美好的明天，想回頭者有重生的修法，千萬不要在窄巷裡逃避，修行是要讓自己走更寬的路，哪怕只是有佛法慨念而已!

Regardless, we have discussed many ideas here hoping to stimulate more and better ways of life for good people. So that they can have a better tomorrow. For people who sincerely want to repent to have a method to move forward, and not just avoiding the issues in an alley way. Buddhist Practice is to allow yourself to walk a wider path, not just to learn about Buddhism.

業必須論述這麼多，是佛法本身談論、因、緣、果的引發，那裡面講的都是行動與果實的問題。還有業障是一時的不方便，絕不是不能走出來的罪，這才是最重要的觀點。

I discussed this topic at this length is because deeds are extensions of Dharma's discussion on Yin, Yuan and Karmic Results. This is all about actions, behaviors and the results of these actions. Finally, the most important point to know about "bad karma" is that "bad karma" is only a temporary inconvenience, not sins that you can never escape.

半寄 Master Ban Ji

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業的學理 4 A Discourse on Deeds 4

佛陀在經典裡曾經這樣說過惡業：一隻牛想逃跑掙脫牠的牛車，主人看見了，把牠牽了回來又佩帶上枷鎖，這下連跑都不可能，比喻人不想還債時，後果是這樣。

In some Buddhist Texts, Buddha provided the following story regarding "bad deeds": An ox was trying to escape from its oxcart. The owner saw its attempt, and lassoed it back. The owner put the ox back with the oxcart and also added locks and chains so that ox cannot try to escape again. The meaning behind this story is that if a person is trying to escape from paying off his karmic debt, this is what will happen to him.

一般人總以為自己很聰明，可以想辦法逃避，如果有一天你自己發覺，你只是被圏住的人，這時還會認為自己厲害? 業是人造成的，想改變由行動做起，哪怕人在大環境裡! 自己努力依然能創造好的果實，

Most people always think of themselves as very smart, and can always find ways to avoid karmic debts. However, if you find that you are on a leash, would you still think you are so smart? Deeds are always caused by people. If you want to change them, you need to start with actions. Efforts can still create good results.

學佛法是因我們太平凡，太貧瘠，想從覺悟者身上學到他的解脫! 他的智慧! 不是要陷自己於更消極的處境，一個由人一生所演練成的自我世界，層層幸福也好，層層苦難也罷! 請好好的品嚐，好與壞都能再度啟發自己，帶自己去看之前想都不曾想過的生命，所有的成長都在事情裡，我們不能假設事情該如何對待自己? 卻該讓自己在成與敗之間，站穩。

We learn Buddhism because we are too ordinary and impoverished, so that we try to learn how the "awaken one" achieved his release and his wisdom. We don't learn Buddhism so that we can sink ourselves into more passive and negative situations. Our worlds are created by ourselves, accumulated and through the actions of our lifetime. It is full of blessings and sufferings, that we should savor, because the goods and the bads can always stimulate and enlighten us. They can let us see what we thought was not possible. We grew with the issues that we faced, and we cannot assume how these issues will treat us. We should stand tall between success and failure.

連還債時都是這樣的態度，還怕還不完嗎? 請看看自己替自己建構了什麼世界? 該如何下手整理。

If you can have this type of attitude when it comes to paying back karmic debt, you should not worry about not be able to pay it off. Please see for yourself the world that you have created, then you will know how to change it.

半寄 Master Ban Ji

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業的學理 3 A Discourse on Deeds 3

惡業的纏繞很痛苦的 ，在看過泰國一部電影裡 ，描述主角病痛纏身 ，會自己認為是當兵殺人的結果 ，但重點是他是保衛自己的人，不是入侵者 ，那為什麼有宗教信仰或慈悲心的人 ，總會認為自己錯 ? 惡業固然可怕，但也不是一概用消極認錯法想解決 !

To be entwined in bad deeds is very painful. I remember a Thai movie that had a protagonist living with many kind of terrible ailments. To the protagonist, these ailments are the consequences of the people he killed as a solider. And as a solider, he was someone who was protecting himself, and not an aggressor. But why should people who have religious faith or compassion always think they are in the wrong? Bad deeds might be terrible, but should we always use passive methods of admitting errors as a way to fix them?

這樣述說惡業的因緣果，只會造成該懺悔的人不用懺悔，不該懺悔的人倒在苦海裡。

This way of interpreting karma as result of "bad deeds" will only cause people who should repent to not repent, and people who should not repent to always suffer for their errors.

一件事的引發，原因多到數不清，我們無能力當判官，卻也不應該輕易指責自己，小人物如我輩者，能有的是一個清楚的腦袋，讓自己面對苦難時不致於方寸盡失。

The cause of an issue can have uncountable number of reasons, and we are not in any position to judge. More over, we should not always blame ourselves. Little people like us can only hope to have a clear and rational mind, so that we don't loss composure when faced with difficulties.

而懺悔者面對自己，也需要提出具體的自我對治方法 ，不使自己的懺悔流於形式，自欺欺人，用真正行動力徹底挽救自己 。

You need to face yourself as you repent, and come up with concrete methods to correct and change yourself. Repentance should not be formulaic and shallow, because it will only cause you to deceive yourself. You need to use real behaviors to save yourself.

半寄 Master Ban Ji

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業的學理 2 A Discourse on Deeds 2

惡業看似恐怖但是想辦法，一定有解決的管道，傳統上的教法都會要求懺悔。

"Bad deed" might seem horrifying from karmic debt's perspective, but there is a way to handle it if you are willing to try. Traditional Buddhists think repentance is the main method for dealing with "bad deeds."

懺悔是一定要的，但它只是一個起頭的動作，有些人根本不認為自己有錯，反而是在一種壓力下認錯，或者是一直很不順利，只好認為自己有錯，但是這些心態都不能幫助自己。

Of course repentance is necessary, but it is only the beginning. Some people do not think what they did was bad, and they agree to admit their mistakes out of pressure. Others agree to admit mistake simply because of constant failures. These attitudes do not help.

惡業會成立，一個必然條件，一定是攻擊過別人，或者是心理面不斷詛咒別人，還有競爭引發的，甚至於是保護自己造成(保護自己歸屬於糾纏，對方被殺會想報復表面上看起來也像惡業)惡業是很多行為的統稱，層次上、內、外、的結構是相當複雜的，不能就外表的遭遇去斷定。

"Bad deeds" do not appear out of thin air. They are produced when you attacked other people, or with your constantly wishing other people ill. In additional, "bad deeds" can be the result of competition, even from self-defense. (Self-defense is classified as entanglement. If you killed another person as a result of self-defense, the person that you killed will want his revenge. On the surface, it can look like a "bad deed".) "Bad deed" is a general name for many type of behaviors, and can be very complicated. These behaviors cannot be judged simply from the appearance.

但總得舉個解決例子: 假設你以前有暴力傾向，現在改了，但人們依舊對你不友善，那要忍耐，因為被你攻擊過的痛苦點還沒有消失，你想快一點度過，可以! 設法讓自己內心暴力的來源一併消失，不要以為外面不攻擊別人就可以，那樣當然也很好，但你想快點解脫痛苦，當然連根挖除是最快的方法。

Let's use an example. If you had a tendency toward violence but have since changed. People will still not be friendly toward you. But you will need to endure these unfriendliness, because the pains as the results of your past violence have not completely disappeared. If you want them to pass quickly, you will need to make the sources for you violent tendencies vanish. It is not enough to simply not attack other people. It is of course good not to do so, but if you want to be quickly released from this situation, the best and fastest way is to excavate the root of violence.

再說被糾纏的人，也很痛苦。 然而這不是自己的錯，那怎辦呢? 練武功，練什麼武功，佛法的武功，用對的思維方法強化內心，不能用懺悔法想解決，那沒用，會糾纏你表示侵略者不甘被殺，那你懺悔是想還他一條命嗎? 如果不是請用其他方式! 用思維聚集的力量，強而有力的擺脫糾纏，用懺悔只會讓自己的心志更加削弱，到頭真成了苦海無邊。

It is also very painful for the person who are entangled in the other side of a "bad deed" as a victim. Of course this is not the victim's fault. Then what? The solution is to practice "kung-fu". What kind of "kung-fu?" "Buddhist kung-fu". That is to strengthen your heart and mind with correct reasoning. As a victim, you cannot use repentance because it is useless. An attacker engaged you in a struggle because he does not want to be killed. So you want to give him his lifeline by repenting? If the answer is no, then you need to find another way. Use the power that is the result of your reasoning abilities to get yourself released from this struggle. Repentance will only reduce your will, and in the end, it will really become suffering without end.

半寄 Master Ban Ji 

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業的學理 1 A Discourse on Deeds 1

[Note:] 業 in here means "action that was accomplished", so I use "deed" to translate this word to mean "that which is done." 業 are often translated as "Karma", but I think "deed" is better here.

上了年紀的人，或多或少有一種體會，一生的遭遇雷同點很多，這個人不喜歡，換了一個也差不多，這個行業不怎麼賺錢，下一個更慘! 通常這些倒楣事一再重演，便想算命，改名字、指責別人、就是不曾冷靜下來想自己。

When a person reaches a certain age, he might have a feeling that there are many similar encounters in one's life. I don't like this person, but that other one is not much better. This business didn't make a lot of money, but the next was even worse. These sorts of unlucky things kept repeating to a person, and he might seek out fortune tellers, blaming others and even change names to try to change his fortune. But he will never stop and think about himself as the cause of these bad fortunes.

職場上也有很多方法，教人如何運作自己與別人相處，甚至管理! 但那是外在的自我強化。

There are many self-improvement books that teach a person how to live, relate and work with other people, even how to manage them. But these only teaches you how to do so externally, with a facade.

為生存必要戴的面具，相信大多數的人，是不敢觸摸自己很虛的那個區塊，怕觸摸後會崩潰! 大多數人因害怕，而任由自己浮浮沈沈一生!

The masks that people must wear are part of life. But I believe many people are afraid to touch the emptiness and darkness within oneself. They fear that they will fall apart and collapse once they see and touch emptiness and darkness. Because of fear, most people allows themselves to float away their own lives.

人從小到大儘管命運再怎麼不同，受某種無形力量牽引，而導致人的一生，那種冥冥之中有的一種感覺，相信大多數有年齡的人不會否認，那就是業的牽引，福業引人至有福處，惡業引人至恐怖處!

Many people must have the feeling that they were pushed and tugged by some invisible forces in their lives, guiding them from one place to another. That's is the force of deeds. Positive deeds lead to blessed land, and negative deeds lead to horror.

【 業 】已作成的事，既然成了，果便開始產生威力。福業大家欣然接受，惡業人人都說因果(簡單說法)是沒有的，不能相信的，但這樣說就能趨吉避凶嗎?若是可以我大慨要放棄修行，就因沒辦法，我也只好乖乖面對自己的一切 !

A deed is that which is done by an action. Since the action is finished, the karmic result will begin to exert itself. Of course, everyone is happy to get good karmic results. But when people have bad karmic results, they say "bad karma" (the simplistic version) is not real and cannot be believed. But can one get better fortune and avoid bad luck by simply denying the existence of bad karma? If that is the case, I would quit practicing Buddhism myself. But that is not the case, so I need to face the consequence of my actions.

很多纏縛於身的枷鎖，不是說不要就可以不要，真走到了! 或許祇能無語問蒼天! 惡業的可怕! 在於人身心，都受到牽制，想自由還完債再說!

Shackles and chains that tie us are not something that we can freely remove. The horror of bad deeds is that they tie around both our bodies and spirits. Freedom is only possible after all the karmic debts have been paid.

{業}一種無形的力量，卻牢牢繫住每一個人，不論你有無信仰。很多無形的感覺寫在自己的人生裡，無法寫在教科書上的。

Deed is an invisible force, but it is firmly around everyone, regardless of your faith. There are many unseen feelings that are written on one's life. These cannot be written down in a text book.

半寄 Master Ban Ji

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佛法的思向 11 A Guide to Buddhist Thoughts 11

一種擇辨能力，在想進步的人心中有了堅固的力量，人間新世代的混亂，新世代的思路，依然在開展中，而且加劇變動，有了自己的見解，或對的思考方向，能讓自己{明白}的生活著，明白這件事應該是要大腦費點力的。

Armed with the ability to judge, a person with intent to improve himself will be able to live with clarity in the world. The chaos and confusion of the new era, new lines of thoughts that are still under development, and a changing world will no longer confuse someone who has his own view and reasoning ability. But let's be clear, this takes some work.

相信許許多多的人，為想追求更好的出處焦白了頭髮，在家的，出家的，思維一下為自己關鍵性的想法打下基礎!

I believe many people, whether living in the world or in seclusion as a monk, have grow many grey hairs trying to figure out a better future for themselves. I believe that these people all need to create a foundation of thinking and reasoning ability. Because the ability to think and to reason is the crux.

業障說的消極論點，關閉佛教思想之路，連佛也成了神！如果說：存在人內心的世界不那麼怯弱，不似一個孩子祇會祈求，能像大人一般，某些事可以自己作決定。當然你才能稍睜開眼睛、打開耳朵，看看外面的世界，看看、聽聽別人說些什麼做些什麼！也為自己儲存雄厚資本。

The pessimistic views of negative karma ended the progress of Buddhist ideas. This view forced Buddha to become a God. If people are not so cowardly, if people can decide as a adult, and not like a child, who is only able to beg and pray, then people will be able to open their eyes, open their ears and look around and hear the world around them. They will be able to know what people are saying and doing, and in the process, accumulate some intellectual capitals for themselves.

龍樹菩薩所著中觀論，論中內涵主要有八不中道，亦既透過辯證方法，一一破除別人的想法，也一一破除自己的錯誤思想。法不辯不明！但哲學式的思辯，又很難為一般人所接受，但不透過高難度的哲思，存在心中那個根深的我，又很難挖掘！

Nagarjuna's Mūlamadhyamakakārikā's essence of "Eight Negations of The Middle Path" uses dialectical method to eradicate other people's ideas, and also to get rid of one's own incorrect thinking.

Dharma needs to be debated, otherwise, it cannot be understood! However, philosophical debates are hard for most people to accept. But without the challenging philosophy, it is hard to uncover the "Me" that is buried deep inside.

這也是空法思想窒礙難行所在！如果假設空法是金字塔的頂點，那麼先鋪陳一些平面型的架構當基礎，再放上梯子，應該也上得去才對！

This is a recurrent problem for Śūnyatā. But if Śūnyatā is at the peak of a pyramid, by laying some scaffold as a base, and adding some ladders, we should be able to get to the top as well.

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弱點 3 Weaknesses 3

Sometimes, we have a weakness, and we don't even know it.

有時候，我們甚至不知道自己的弱點究竟在哪裡？

This is where we can all use a little bit of help from an outside observer to let us know.

這時，別人可以提醒，讓我們知道自己的弱點。

For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.

例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。

For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?

喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？

For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.

不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。

It is possible that some people don't like to bargain, because they are indifference to the price.

有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。

Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.

有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。

But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.

但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。

There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.

有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。

While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.

雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。

When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?

當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？

Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.

長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。

Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.

不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。

Understand yourself is the most important first step. 

「了解自己」是最重要的第一步。

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弱點 2 Weaknesses 2

Previously, we have outlined human weaknesses into five basic poisons, Greed, Anger, Ignorance, Fear and Sorrow. However, this does not mean that this is all there is, and does not mean that these five poisons can be consider to be separated and allow us to focus on them one at the time.

之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。

Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.

人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。

These categories exist for the convenience of discussion.

這五毒的類別，只是為了方便大家討論而已。

Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.

另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。

To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.

為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。

He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).

他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。

But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.

但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。 

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弱點 1 Weaknesses 1

As we have discussed before, the goal of our method is to change ourselves by conquering our weaknesses. The first step to conquer our weaknesses is to understand ourselves.

正如之前討論過，我們法門的目標是從征服我們的弱點去改變自己。 征服弱點的第一步是要了解自己。

Most of our weaknesses are easy to detect. The three poisons of Greed, Anger, Ignorance are the most recognizable ones. Most people know when they have succumbed to one of these three, it is only a matter of whether they acknowledge it or not. These weaknesses are easy to detect because they are aggressive in nature. They cause you to lash out at someone or something.

大部分的弱點都很容易發覺，像三毒「貪」，「瞋」，「痴」。大多數人都知道當他們做了其中之一，不管願不願意承認，這些弱點都很容易被察覺。 因為它們的本質都具有侵略性，它們容易使您攻擊某人或某事。

However, the recipients of these aggressions have weaknesses that they need to eliminate as well. Because if you received and did not properly take care of these aggressions, you will accumulate negative karma as well. However, these weaknesses are usually not talked about in most Buddhist teachings because they usually are lumped into dukkha (suffering).

然而，接受這些攻擊的人，也有弱點需要消除。 如果您無法應付攻擊，也會累積「業障」。 然而，這些弱點通常都沒有被大多數佛教注意到，因為他們認為這些弱點都是「苦」。

Why do the victims accumulate negative karma? Because they received a Karmic Result that is negative in nature.

為什麼受害者會累積「業障」？因為他們得到的「果」是 「惡」性的。

For example, when you are mugged on the street, not only do you loss some money, you will also fear walking on the street or people who might dress and looked like your attacker. As a result, you might be less likely to go out and interact with people. You become afraid.

例如，您在街上被搶，不但損失了一些錢，以後出門，對街上的人也會提高警覺、神經兮兮。 因此，您可能不敢出門、與人交往，因為害怕。

Your boyfriend has a fight with you. And instead of fighting back, you go back to your place and cried. You become sad.

您的男友要跟您吵架，但您不想跟他吵而回家哭，因為難過。

Karmic Result of these types will slowly change you and make you weaker, and the result is that you will not be able to live freely.

這種「惡果」會慢慢的改變您，讓您變弱，結果是：您將無法自由的生活。

We have all heard stories of the victim of domestic violence. We have all marveled at these victim, and don't understand why they don't leave earlier. The truth of the matter is that they cannot because the negative Karmic Result of the violence has made them weak and unable to face their situation. They want to escape, but cannot because of this all too real negative karma. It's only when they received external help, or their fear for their lives is greater than their fear of the attacker, that they are able to seek alternatives.

我們都聽過家庭暴力的受害者的故事。我們都驚訝為什麼這些受害者不早一點離開，他們無法離開，因為這些「惡果」的累積已使他們虛弱，無法面對自己的狀況。 他們想跑，但內心害怕。只有透過外在的幫助，或他們對生命的恐懼大於對攻擊者的恐懼才會想辦法改變。

These Karmic Results create a feedback loop in victims, and we all have them because we have all been attacked before, one way or another. We all have two poisons of "Fear" and "Sorrow" in us as well.

這些「惡果」在受害者裡循環強化， 我們也都有，因為我們都被攻擊跟受傷過。 我們都有「怖」（恐懼，憂心）和「悲」（悲傷）這兩毒在自我意識裡。

If we want to find the Truth, these two poisons also need to be eliminated.

如果您要尋找真相，這兩毒，也是需要被消滅的。

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自我改善 Self-Improvements

There are many books on self-improvements on the market, and some of you might think our approach is similar to theirs.

市面上有很多討論自我改善的書，或許有些人會認為我們跟那些書所說的很類似。

That is not the case.

事實上，並非如此。

Many of these self-improvements works on the surface or the appearances of "you", and many of them only work on a specific aspect of "you." However, we want you to change yourself from within.

這些自我改善的書，是想要改變表面上的「您」，而且只能改變某一方面。 但是，我們希望您能從內心改變自己。

They want to change your mechanical properties, but we want you to change your nature by conquering your weakness. If you can remove your weaknesses from within, you will become a different person, and all the non-desirable traits will simply vanish, because all the non-desirable traits are simply manifestations of the weaknesses within you.

他們想改變您的機械性能，但我們希望您能征服您的弱點來改變本性。 如果您可以刪除弱點，您將成為一個不同的人；所有不理想的特性會自然消失，因為所有不理想的特性都是因您的弱點而產生的。

For example, one book might teach you how to project self-confidences. But for us, "self-confidences" is the natural consequence of no fear. Because you will understand that there is no need to be afraid.

例如，一本書會教「如何讓別人認為您有自信」。 但對於我們來說，自信是消除恐懼的結果，因為你會明白：根本不需要有恐懼的感覺。

Another one might teach you how to management your anger. But for us, "anger management" is not necessary, because you will understand that there is no need to be angry.

另一本書可能會教您如何管理自己的情緒、處理憤怒的狀態。 但對我們來說，「情緒管理」是沒有必要的，因為您會明白：根本沒有必要生氣。

A third book might teach you how to cure your addictions. But for us, you will naturally stop addictions because you will have no need to be greedy. You will have no need to continue feeding the emptiness within you with your addictions.

再另一本書會教您如何治癒上癮的自己。 但是對於我們來說，您自然會停止不需要的癮，因為您不會貪、內心不會有空虛，也就沒必要運用「上癮」來繼續餵養自己。

All the articles that we have published since the end of "Our Method" have all been our observations of the world of Practice. They are not instructions. The first step to the instruction have all be published under "Our Method".

在這個部落格裡，所有「修行法門」之後的文章，都是我們對修行世界的觀察。 不是方法，因為所有關於法門的第一步都已經說明了。

Our articles on the Dark Side, the Light Side, Suffering, Greed, Karma and everything else, are all observations based on our understanding. The point of these articles is to provide you with another way of looking at the world of Practice, and to stimulate you. And by give you the other side of the coin, maybe you can find the epiphany or the courage needed to change yourself.

之後的文章，像「黑暗面」，「光明面」，「苦」，「貪」，「因緣果」...等等，只是我們的觀察。 這些文章的要點是提供不一樣的想法來刺激您，希望看到硬幣的另一面，您或許可以找到需要改變自己的頓悟，或改變自己的勇氣。

These articles also give you information so that you can make informed choices.

這些文章同時也給您知識，所以您可以做明智的選擇。

The point of these articles is not to tell you to do this or do that. That's not our intent. We do not seek to define Precepts or Virtues.

這些文章的要點不是要告訴您做這個或做那個，這些都不是我們的本意，我們不會要求您一定要守戒或行善。

The only thing that we will tell you that you need to do is to understand yourself so that you can defeat your weaknesses. Because everything else naturally follows.

我們只會叫您做一件事：就是了解自己去刪除弱點，其它自然就會發生。

佛法的思向 10 A Guide to Buddhist Thoughts 10

在中村元先生所著《東方民族的思維方法》一書中提及：一些哲學家無視「業」的報償和懲罰，而從善行為的本身去尋求有價值的善。以此來鼓勵遵守道德準則，以便領悟人生的至善。這種內在之善的倫理設想了行為的固有價值，這種價值無需依賴「神」的觀念。

In Ways of Thinking of Eastern Peoples: India, China, Tibet, Japan., Nakamura Hajime wrote that some philosophers ignore the reward and punishment of Karma. They choose to find virtue in virtuous behaviors. This idea, they think, will encourage people to accept and practice ethical standards, so they can comprehend virtuous nature of human life. This theory of internal virtue assumes that behaviors have values in and of themselves, and these values do not rely on the concept of divinity, or God.

不知道大部份的佛教徒看見此段文字，作何感想？ 傳統觀念總以為消除罪障為修法者一大目標，但現在提出為「善行為」而不顧代價，且這種行為由自己決定；

I wonder how most Buddhists feel about this idea. Traditionally, eliminate sins and bad karma are the major goals of any practitioners. But now that some philosophers have put forward the idea that one should perform virtuous behaviors without regard to cost, and that the decisions for virtuous behavior rests on oneself, and not on some outside influences.

傳統修法者的腦海裡，怕是很難有修善法還得付出代價的想法！當然得有代價！譬如說：救溺水者，得先學會游泳，不會游泳去救人，得賠上自己的命！

In the mind of a traditional practitioner, it is probably difficult to accept the concept that virtue has a cost. Of course virtue has a cost. For example, if you want to save a person who is drowning, you need to learn how to swim first. If you don't know how to swim and rush to save the drowning person, you will forfeit your life.

這些點引發一些內心問題，其一，如果你自己熱愛生命，看見一個人死在你面前，前提是你不會游泳，這該是個打擊，而且永烙心底！其二，不會游泳跳下去救人，自己也死了，如果還存有想像空間，自己會不會後悔！

This scenario should elicit some internal dialogs. One, if you love life, and you see a person dying in front of you, and you cannot swim, it should come as a blow that will brand your heart and mind forever. Two, if you die in an attempt to save this person because you cannot swim. Would you regret your decision, if you can still think?

許多事就這樣，活生生在你面前，良心的掙扎、徘徊都無濟於事，你必須當下作出決定，而且一肩扛起自己所作決定的代價，無論救與不救！

Many issues are like this. The issues are happening in front of you, your internal struggle of conscience is useless. You need make a decision immediately, and to shoulder the cost of your decision, whether you have decide to save the person or not.

但人很難讓自己死而無憾、或明明白白！甚或抉擇個什麼都很難！那須要智慧，智慧又來自思想；正確的思想，培植正確的思考能力，修法的過程把思考能力列入必修功課，才能建立架構。 一個法門、一個說法、甚或一個新興的教派擺在你面前，如何使自己有能力判別、解讀、認清楚能吸收什麼？不能吸收的又是什麼？

It is difficult to die without regret, or with clarity. Even deciding to die is difficult. That requires wisdom. Wisdom comes from thinking; the correct thinking. Developing the ability to think correctly is part of the require training for every practitioner. This is necessary because every practitioner needs to have an intellectual framework within him. When a new method, a new phrase, or even a new school of thoughts are presented in front of you, how do you have the ability to judge and interpret? How do you know what you should absorb, and what you should not absorb?

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佛教還債說 第六步 Paying Karmic Debt with Buddhism, The Sixth Step

在上面說的點努力幾年，打下一個好的基礎，因在這裡紮根有了力量，對空法的了解會多一點，也會有一些力量接受它，空法的體悟進入一些在心裡以後，會真正感受内心空間度的射放，這時能力已開始增強，更俱備賺錢能力，也俱足往上爬的本錢，拿這些去還債! 拿這些讓自己重生! 重罪輕受不是不能實現的，

Previously, I talked about putting forth efforts for a few years to create a good foundation. Because once your root is deep and strong enough, you will be able to empirically understand Śūnyatā a bit more. You will also be able to tolerate and accept Śūnyatā. Once you have embraced Śūnyatā, you will be able to feel your mind opening up. At this time, your abilities will start to increase. You will have the capital and the ability to earn enough to pay back your karmic debt. After paying back the karmic debt, you can then use this ability to reborn. "Serious wrongs can be lightly punished" is not impossible.

佛陀說過一種情形，叫勘忍，意思是俱有忍耐能力的人，用馱負性質的忍耐，完成一連串看似艱難的內容，人生到此多少可以: 坐看雲起時

Buddha described a condition called "Kan Ren"[Note 1], this means that a person with the quality of endurance, like enduring a heavy pack on the back, can finish a series of seeming difficult tasks under difficult situation. When you have arrived at this point, you will be able to "Sit and watch clouds form."[Note 2]

半寄 Master Ban Ji

[Note 1] 勘忍 "Ken Ren": I really cannot find a good English translation for this phrase. So I left them phonetically.

[Note 2] 坐看雲起時 "Sit and watch clouds form.": This is from a poem written by a poet in the Tang dynasty, Wang Wei. The original poem is 「行到水窮處，坐看雲起時」 "Reached the place with no water, Sit and watch clouds form." Literally, this means that when you are following the river toward its source and reached the end that you can no longer see any water, it is time to sit and look at the cloud forms. To me, this means that once you have finished a series of difficult tasks, you are ready for the next stage. Other people might disagree.

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佛教還債說 第五步 Paying Karmic Debt with Buddhism, The Fifth Step

上一篇說教養自己，不知讀者清楚嗎?

I wonder if readers are clear about the "Self-Education" mentioned in the previous article.

這是一種自我要求， 譬如: 遇事會衝動的人，跟自己比，看同樣的情緒有沒有得到進一步的進展。

This is a type of self-demand. For example, a person who is often excitable can compare with himself to see if he has made any progress when he's under the same situation.

懦弱的人也一樣，設自己為目標，跟自己比有進步就好，求進步有一點很重要，只看自己，

Likewise for a weak person. You should use yourself as a measuring stick, and as long as you improve against yourself, that is enough. This is an important point about the desire to improve; just look at yourself.

這絕對不是自我的傲慢! 反而是讓自己安靜的方法，重新塑造自己的第一個條件，先甩開社會給的觀念{競爭}，

This is not about narcissistic arrogance! This is a way to let yourself be calm. The first step to create a new self is to throw away the concept of "competition" promoted by the society.

這樣說: 讀者一定又說那生活怎麼辦? 一個比喻: 如果你只有能力賺一百元，請先賺這一百元，等你已有能力賺二百元你再賺二百元，沒有能力的競爭只會更擊毀你，你必須先遠離世俗的見解。

Many readers must clamor "What about the real life?" Here is an analogy, if you can only earn 100 dollars, please earn this 100 dollars first. When you have the ability to earn 200 dollars, then you can go about the business of earning 200 dollars. If you have no ability, competition will only destroy you. You need to get as far away as possible from these worldly ideas.

修道本來就是很個人的事! 自己清楚自己在做什麼最重要，別人明不明白不重要，因為身邊的人，不見得可以接受你只賺一百元，你必須! 必須! 相當清楚自己的立場。在寂寞中支撐自己，在沒有掌聲中建設自己。 要沒辦法撐住，那就不要再抱怨日子不好，因你不願努力。

Practice Buddhism is a very personal matter! The most important thing is to understand what you are doing. It doesn't matter if other people understand, because the people around you cannot necessary accept that you can only earn 100 dollars. But you must, MUST clearly understand your situation. You must support yourself in your solitude, and be able to remake yourself with no applause surrounding you. If you cannot do this, then please do not complain about life, because you are not willing to put forth the efforts.

半寄 Master Ban Ji

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佛教還債說 第四步 Paying Karmic Debt with Buddhism, The Fourth Step

假使很努力，但總覺推不動自己，可能要想到福不足夠的問題，福不足像車子沒油跑不動。

If you have tried all you can, but do not feel like you are able to move yourself along. You might have to consider the reason is lack of "good karma". Lacking "good karma" is like a car without fuel, and you must find a way to accumulate "good karma."

這時候修福必須納進來，修福大約的兩個方向，出錢或出力，用實際的付出行為，替自己儲藏動力，這是一定的，但什麼管道付出? 在自己做得到的範圍，或者社會上慈善機構很多，這裡不再贅述。

There are typically two methods to accumulate "good karma", donate money or donate effort. You must provide concrete and visible efforts to help you store "good karma" in order to provide the fuels that will enable you to move forward. But how do you to put forth the efforts? You should do whatever is within your abilities, or you can do so with one of the many charitable organizations in the world.

有了福報的加持，至少可以先喘口氣，這種喘息是要讓自己有時間安靜下來，多想想為什麼走不動了? 人生的路就是這樣! 也要常常檢查，習慣了就知道怎麼修理自己，是真的、自己要學會修理自己，斯文一點講: 就是自己要教養自己，讓自己達到一個自我界定的滿足點。 自我教養可以做到，代表你已有力量!

Once you have the support of "good karma", at least you will be able to take a breath and rest. This is so that you have the time to think about the reason for your lack of progress. This is just the way of life. If you check yourself often, you will figure out how to fix yourself. Another way of saying this is that you need to teach yourself to arrive at a self-defined point within you. If you can do this, "self-education," you will have the ability to move forward.

半寄 Master Ban Ji

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佛教還債說 第三步 Paying Karmic Debt with Buddhism, The Third Step

前段說到遺傳基因，看起來挺悲觀的，但不要忘了還有一種可能 {蓮花化生}。 可以這樣! 生命便可開展另一種形式，努力以赴的往新的目標紮根，根據經驗採了剎車以後，要在這裡重新建立一種全新自我的想法，也許你已習慣消極，沒有外面的掌聲很難積極，但既然有勇氣採剎車，就必須在這裡堅持! 自己給自己掌聲。

Previously, we talked about the limits heredity and genetics placed upon us, and it seems very pessimistic. But let us not forget the possibility that was mentioned with the phrase: "reborn from lotus flowers". If you can do this, then life can start anew with a new form. Then you can work on establishing a root to a new goal.

Based on experience, after you have stopped wallowing in negative emotions, it is hard to create an idea of a new me. Maybe it is because you are used to passivity, and it is hard to be motivated without applauds from the outside. But if you have the courage to stop, then you will need to preserver here and give yourself the applauds you need.

在這個點努力思維佛法，努力讓佛法進入到心裡層次，然後再轉成可用的力量。

You should make efforts in this situation and continue to think about the meaning of Buddha's teachings, and let them sink into you. Then, you will be able to transform these ideas into useable forces.

五年到十年間奠下基礎，覺得很久嗎? 不會! 這可是一件大工程，所以要像馬拉松選手一樣，訓練耐力、 抗壓力、 持久力。 真能產生扭轉的力量，哪怕一點! 都足以讓你的人生起變化，生命的價值難道不是在覺得渺小飄搖的人海裡，找到自己! 又很真實的看到自己嗎? 很夠本的。

It takes about 5 to 10 years to establish a foundation here. Feels like a long time? Not really! This is a big task, so you need to have the mentality of a marathon runner. You need to develop endurance, anti-stress ability and patience. This can really create the catalyst of change in you. Even just a little bit will make a change in your life.

Isn't the purpose of life finding yourself in the ocean of humanity and see the true you?

盡全力在這裡紮根，不讓自己又被以往拖回去! 一定要讓自己跟以往畫出分水嶺， 一遍又一遍的堅持，等待! 自己在用功後的成熟。

You need to make every effort to establish a root here, and don't let yourself be drag back to the past. You must draw a line between yourself and the past. You need to persist, over and over, and wait for the moment of maturity after your hard efforts.

半寄 Master Ban Ji

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佛教還債說 第二步 Paying Karmic Debt with Buddhism, The Second Step

真的意識到債脫不掉時，除負面情緒先踩剎車外，試著看自己不滿意的遭遇，是否來自家庭的教養? 家庭給予的對人、對事的做法與教導，或自己一再受挫(甚至順遂變寵壞)養成的極端 。

When you get to a point that you think you cannot discard the karmic debt, other than to put a stop to negative emotions, you can try to see if all the unsatisfactory experience came from the teaching of the family, or from your own past experiences of constant failures, or even constant successes.

有人說我生下來命運就不好，但先找點下手一樣能改造，只是看了上面說的家庭影響力就知道、一種態度乃至於想法、從小到大在養成，時間很久、吸收對的非常好，不對的很慘! 因為根紮的很深。

People will say that they are born with bad luck. But bad luck can be changed if you can find a place to start. As mentioned above, our attitudes and ideas are cultivated from our youth to old age. If we absorbed the "good" lessons, then our lives will improve. However, if we absorbed the "bad" lessons, then the result will be miserable. Because the root runs deep.

如果不是真感受到惡業糾纏的可怕! 或動彈不得的痛苦是無法下決心面對的，真要面對會陷入天人交戰的痛苦! 這種痛苦真只能求菩薩加持了，中國小說封神榜裡的哪吒，要修道時先剔骨肉還父母、再蓮花化身，是高明的小說家看出遺傳基因的厲害，要進步得先跨出先天受限的這一大關，這一大關石破天驚! 看官先休息一下。

If you don't feel the horror of struggles with bad karma, or the pain caused by inability to change, it will be very difficult be determined to face your karmic debt. The pain of facing your karmic debt really can use the blessing of Bodhisattva.

In the Chinese story The Investiture of the Gods, before Nezha started his path to become a deity, he needed to cut his flesh off his skeletons and return both the flesh and the bone to his parents. Only then, was he able to reborn from lotus flowers. The novelist was brilliant. He was able to understand the importance of heredity and genetics, and that in order to improve oneself, one must remove the limitations that came with birth. This was a ground breaking idea. So ground breaking, let us rest a bit.

半寄 Master Ban Ji

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