上幾篇文章，有提到欠債是怎麼欠，就怎麼還!
Previous articles mentioned that one must pay back one's karmic debt in kind. That is, the debt payment must be of the similar nature and characteristics as what is owed.
有欠債的人一聽，大概會想跑了，或乾脆拒絕收看，不要緊張，我們來看看債務該怎麼還?
People who owe debt will probably refuse to keep reading and want to run away. But there is no need to be nervous. Let us look at how to repay karmic debt.
佛經提過一個理論{重罪輕受}[Note 1]，也就是很重的，不好的報應，透過修行的方法，得到一定程度的舒緩，那要修到什麼樣的程度! 才能有這樣的待遇?
Buddhist Texts have mentioned a theory that "serious wrongs can be lightly punished."[Note 1] How is this done? This can be accomplished by Practice. To what level must one achieve in Practice to be able to ease the karmic debt payment?
佛經直指空法的修入，如果用另一種比喻，我想更清楚，比方說你欠了一百萬的債務，現在先不要陷入一百萬不能還的焦慮裡，
因為沒有用，債務不會因為你的焦灼就消失!
Buddhist Texts point to the Practice of Śūnyatā. This might be easier to understand if I use another metaphor. Let us say that you owe 1 million dollars. First of all, there is no reason to be anxious about repaying 1 million dollars, because it is useless to do so. Debt will not disappear simply because you are anxious.
那該怎麼辦? 當然是再想辦法賺錢，而且賺的比一百萬還多，
那一百萬的債就不是問題，怎麼賺，第一，培養能力，第二，透過佛法給予的教授，重新看待自己的一切。
Then what should you do? The obviously answer is to find a way to make these money. It will be even better if you can make more than 1 million dollars. Because 1 million dollar debt will no longer an issue. How do you go about making these money? First, you need to develop capabilities. Second, you can do so through the teaching of Buddhist methods and take a fresh look at yourself.
讀者不要誤會我提的能力跟外面的教法是一樣的，我提的能力，是內心真正升級的世界，一種透過佛法的教導，真正看見自己的優點，缺點的世界，不是只用訓練的方式，強化自己。
Please do not confuse the capabilities that I am discussing here with the teaching of other methodologies. The capabilities that I am talking about is the evolution of your inner self to a new and better level. An improved inner self, through the teaching of Buddhist methods, will let you see your own good and bad. This is not a self-improvement method that can be accomplished simply by constant training.
人活在世界上，真能自我面對是很困難的，大部份人隨命運在起浮，遇到好的運氣就跟著好，不好的跟著沉淪，很少人對這裡面的自己，做一番探討。
It is difficult to face one self. Most people sink and float helplessly in the world. If they encounter good fortunes, their lives become better, if not, they sink. Very few people can looking at themselves and reflect.
怎麼面對自己? 我們會有很多討論出來，先說面對債務的修法，人在有債務的狀態下，最容易有的感覺是跟消極的情緒妥協，如果願意在這裡找個點踩剎車，沉淪的情形會在這裡得到控制。
How do you face yourself? We will have many discussions later about it. But let us go back to the karmic debt. When you have a karmic debt, the easiest and the most common approach is to compromise with your negative emotions. If you can find a stopping point here, then the sinking feeling will find a support and be controlled.
踩剎車的理由是債務不會因不想還債就消失，債務像枷鎖罩著身體，動彈不得，而且是全面性的不自由。
The reason we want you to stopping sinking is not because the debt will disappear. Karmic debt is like a shackle surrounding your entire body. It limits your choices and you will not have any freedom.
那種逃到天涯海角都沒用的逼迫感，只讓自己明白一件事，一定得面對，如果升起這種感情，還怕自己不會用力一踩嗎?
This feeling of no escape will only let you understand one thing: this karmic debt must be faced head on. If you have this feeling, do you still feel that you will continue to let yourself sink with your negative emotions?
(請注意佛說 的債! 是一種枷鎖扣上身的債)
(Please note that the karmic debt that Buddha talked about is the kind of debt that shackles you.)
半寄 Master Ban Ji
[Note 1] 重罪輕受 : 出自 佛說涅槃經
"serious wrongs can be lightly punished" came from Mahaparinirvana Sutra
2011年10月30日 星期日
佛法的思向 9 A Guide to Buddhist Thoughts 9
從修學角度看，貪與擁有，捨離與伸展，錯綜交織於修法者心裏，由「無我」不預設立場下，（「有我」有一固定型體，是知識與社會給予的，如此無法正確剖析自我。），去看待個人內心的種種，是否也是看清楚自己面目的一種方法？
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
2011年10月29日 星期六
瞋的修法 1 Reducing Anger 1
瞋： 一種強大的恨意，嫉妒、乃至廣泛的對外面世界持負面看法。
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
2011年10月28日 星期五
放下 3 Detachment or Letting Go 3
So to me, this is what it all means. To empirically understand anattā means to have the ability to control the intensity and duration of emotions.
所以對我來說，體會「無我」能啟發控制情緒的能力。
But the ability to control emotions is merely a mechanical tools. What is important is to also to have the wisdom to know the appropriate intensity and duration for a given situation.
但控制情緒的能力只是一個工具。
最重要的是也要有智慧，才能知道在某一個情況下，
什麼是適當的情緒、適當的強度和情緒要維持多久。
If someone is bullying you, and you can raise your anger or meanness to a level surpass that of the attacker, would you not be able to scare the attacker away?
如果有人在欺負您，可以增強您的憤怒、兇惡來超越攻擊者，
難道他不會被嚇跑嗎？
If a con-man is trying to elicit your greed, and you can shorten your greedy instinct to nano-seconds, would you fall for this person con?
如果騙子想要引起您的貪婪，
但您能縮短貪性在剎那（那一秒）裡，
您還會落入這個人的騙局？
If you see a pleasing appearance, would your lust hang around long enough and strong enough for you to get into trouble?
如果您看到一個賞心悅目的外觀，
慾望會在您的心裡強到、久到而產生麻煩嗎？
Would you ever need to let your level of compassion because you are losing motivation or are burning out?
您會讓慈悲心消弱，因為您失去動力嗎？
If you have the ability to control your emotions, and the wisdom to apply them, can you imagine what type of person you will be? You will know when to raise your emotions and when to extinguish them. You will know when to laugh and when to cry; when to be angry and when to be compassion.
You past emotions will no longer be a baggage that you have to carry around, because you have already seen the inside and throw away anything you no longer need.
如果您有能力去控制自己的情緒，也有智慧知道如何應用，
您能想像您會是什麼樣的人嗎？
您會知道什麼時候需要提高情緒，及何時會消滅。
您會知道什麼時候要笑，要哭， 要生氣，要同情。
您過去所有的情緒不再是一個包袱，
因為您已經知道裡面有什麼東西，也已扔掉不再需要的東西了。
Would you not have control of your own life?
您不會有能力控制自己的生活嗎？
This is the ultimate implication of anattā;
to live a fuller life than anyone else.
Laugh when you want to. Cry when you want to,
and be angry when you want to as well.
You won't create "The Dark Side" because of runaway emotions.
And once the emotion pass, it goes away forever.
You no longer need to live with the emotion of the past,
you can live in here and now.
這是「無我」的終極影響：活個最充實的生活。
要笑就笑，要哭就哭，要生氣就生氣。
不會因為情緒，而產生黑暗面。
情緒過了，就沒有了。
不再活在過去情緒裡，只活在當下。
How do you start? As we keep repeating, you start by understanding yourself.
該如何開始呢？正如我們不斷重複的，從了解自己開始。
上一篇 Previous Part
所以對我來說，體會「無我」能啟發控制情緒的能力。
But the ability to control emotions is merely a mechanical tools. What is important is to also to have the wisdom to know the appropriate intensity and duration for a given situation.
但控制情緒的能力只是一個工具。
最重要的是也要有智慧，才能知道在某一個情況下，
什麼是適當的情緒、適當的強度和情緒要維持多久。
If someone is bullying you, and you can raise your anger or meanness to a level surpass that of the attacker, would you not be able to scare the attacker away?
如果有人在欺負您，可以增強您的憤怒、兇惡來超越攻擊者，
難道他不會被嚇跑嗎？
If a con-man is trying to elicit your greed, and you can shorten your greedy instinct to nano-seconds, would you fall for this person con?
如果騙子想要引起您的貪婪，
但您能縮短貪性在剎那（那一秒）裡，
您還會落入這個人的騙局？
If you see a pleasing appearance, would your lust hang around long enough and strong enough for you to get into trouble?
如果您看到一個賞心悅目的外觀，
慾望會在您的心裡強到、久到而產生麻煩嗎？
Would you ever need to let your level of compassion because you are losing motivation or are burning out?
您會讓慈悲心消弱，因為您失去動力嗎？
If you have the ability to control your emotions, and the wisdom to apply them, can you imagine what type of person you will be? You will know when to raise your emotions and when to extinguish them. You will know when to laugh and when to cry; when to be angry and when to be compassion.
You past emotions will no longer be a baggage that you have to carry around, because you have already seen the inside and throw away anything you no longer need.
如果您有能力去控制自己的情緒，也有智慧知道如何應用，
您能想像您會是什麼樣的人嗎？
您會知道什麼時候需要提高情緒，及何時會消滅。
您會知道什麼時候要笑，要哭， 要生氣，要同情。
您過去所有的情緒不再是一個包袱，
因為您已經知道裡面有什麼東西，也已扔掉不再需要的東西了。
Would you not have control of your own life?
您不會有能力控制自己的生活嗎？
This is the ultimate implication of anattā;
to live a fuller life than anyone else.
Laugh when you want to. Cry when you want to,
and be angry when you want to as well.
You won't create "The Dark Side" because of runaway emotions.
And once the emotion pass, it goes away forever.
You no longer need to live with the emotion of the past,
you can live in here and now.
這是「無我」的終極影響：活個最充實的生活。
要笑就笑，要哭就哭，要生氣就生氣。
不會因為情緒，而產生黑暗面。
情緒過了，就沒有了。
不再活在過去情緒裡，只活在當下。
How do you start? As we keep repeating, you start by understanding yourself.
該如何開始呢？正如我們不斷重複的，從了解自己開始。
上一篇 Previous Part
2011年10月27日 星期四
放下 2 Detachment or Letting Go 2
In the previous article, I presented our logic regarding Śūnyatā which is that Śūnyatā implies impermanence. Impermanence implies mutability . Mutability implies that we have a mean to control the change. I will now discuss this in more detail, using "Anger" as an example.
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
 |
| Fig. 1 A person's emotional progression, 圖 1 一個人情緒的發展 |
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
 |
| Fig. 2 Emotional progression of a person empirically understood anattā , 圖２ 一個體會無我的人情緒的發展 |
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
2011年10月26日 星期三
放下 1 Detachment or Letting Go 1
Earlier, I was translating Master Ban Ji's book. She had a section on "Detachment." and I would like to expand on this topic. She had some issues with the common teaching that if one is able to let go of everything, one would immediately become Buddha. She questioned that if we let go of everything, will we still be able to live?
早些， 當我在翻譯半寄師父的書，
對師父寫關於「放下」的內容有些想法。
師父對「放下一切，立即成佛」的說法有點疑問。
她質疑：如果真的放下一切，我們仍然還活著嗎？
If we let go of all our worldly possessions, would we be running around naked looking for things to eat ?
我在想：如果我們放下所有的身外之物，是否需要赤裸裸的跑來跑去找東西吃呢？
If we let go of all our emotions and senses, wouldn't we become like stones on the field?
如果我們放下所有的情緒和感覺，不就變成跟石頭一樣？
Then I had a thought. Don't every one and every Buddhist books all expound on the idea that Bodhisattva is full of compassion? And that we need to be full of compassion. So that means Bodhisattva didn't have let go of compassion. Does that mean that we can keep out compassion too? Why don't we need to let go of compassion? If we get to keep compassion, what else do we get to keep?
那麼，我有一個想法。
大家跟所有的佛教書籍都說菩薩都充滿了慈悲心，
而且我們也需要跟菩薩一樣有慈悲心。
這不表示菩薩放不下慈悲這個情緒嗎？
為什麼我們不需要放下慈悲？不是要「放下一切」嗎？
如果我們能留慈悲，那還有什麼情緒可以保留？
Let us try to solve this issue by applying Śūnyatā to this issue.
Śūnyatā implies impermanence of one-self. To us, impermanence implies mutability, and mutability implies that we have a mean to control the change.
讓我們嘗試用對「空」的瞭解來解決這個問題。
「空」意味著「無我」跟「無常」。對我們來說，
「無我」跟「無常」代表易變性；
易變性表示，我們有控制變化的空間。
早些， 當我在翻譯半寄師父的書，
對師父寫關於「放下」的內容有些想法。
師父對「放下一切，立即成佛」的說法有點疑問。
她質疑：如果真的放下一切，我們仍然還活著嗎？
If we let go of all our worldly possessions, would we be running around naked looking for things to eat ?
我在想：如果我們放下所有的身外之物，是否需要赤裸裸的跑來跑去找東西吃呢？
If we let go of all our emotions and senses, wouldn't we become like stones on the field?
如果我們放下所有的情緒和感覺，不就變成跟石頭一樣？
Then I had a thought. Don't every one and every Buddhist books all expound on the idea that Bodhisattva is full of compassion? And that we need to be full of compassion. So that means Bodhisattva didn't have let go of compassion. Does that mean that we can keep out compassion too? Why don't we need to let go of compassion? If we get to keep compassion, what else do we get to keep?
那麼，我有一個想法。
大家跟所有的佛教書籍都說菩薩都充滿了慈悲心，
而且我們也需要跟菩薩一樣有慈悲心。
這不表示菩薩放不下慈悲這個情緒嗎？
為什麼我們不需要放下慈悲？不是要「放下一切」嗎？
如果我們能留慈悲，那還有什麼情緒可以保留？
Let us try to solve this issue by applying Śūnyatā to this issue.
Śūnyatā implies impermanence of one-self. To us, impermanence implies mutability, and mutability implies that we have a mean to control the change.
讓我們嘗試用對「空」的瞭解來解決這個問題。
「空」意味著「無我」跟「無常」。對我們來說，
「無我」跟「無常」代表易變性；
易變性表示，我們有控制變化的空間。
2011年10月25日 星期二
禪宗 Zen Buddhism
日前看到康徳學說: 主張任何情形都不贊成說謊! 想到以前看柏拉圖《理想國》的一些規定，覺得西洋人為公眾道徳的建立，一直轟轟烈烈在討論，不管提出的內容為何? 討論的問題足以啟發人生，生存的思索。
Earlier, I read a statement attributed to Immanuel Kant on lying. In the statement, Kant asserted that lying should be forbidden under any interpretation and in any circumstance. This brings to mind Plato's justice as discussed in The Republic. This made me feel that Western civilization is continually discussing the establishment of public ethics and moral with vigor. Why is this important? Because discussing these topics will inspire us to think about life and survival.
儒家也曾經熱烈的探究過，跟說謊類似的題型是，嫂嫂落水小叔要不要救? 說謊要討論，因為怕引發公眾道德的敗壞! 中國古代男女授受不親，何況嫂叔之間的接觸! 這些討論會讓已習慣生活的人，想! 這些事還需討論喔 !
Confucianism had also been enthusiastic in the exploration of these types of ethical topics. For example, whether a man should rescue his drowning sister in law? Deception needs to be discussed, because of the fear of corruption in public moral, but a debate about rescuing sister-in-law? In ancient China, men and women could not have physical contact unless they are husband and wife, not to mention contacts between a man and his sister in law. This question might seem strange to us today. But it still need to be discussed even now, because these discussions will force people who are accustom to their own habits to think!
是要討論因為延伸出來的事很大條! 我不想在這裡討論這些問題，或到底答案是怎樣 ?
The reason these types of discussions are still necessary is because they will bring out many important issues. However, I don't want to discuss these issues, or answer these questions here.
我祇想起禪宗的典故，兩個和尚背女子過河 (說有一個女人，無法過河，兩個和尚看見了，其中一個背起她過河，另一個說他觸犯出家戒條，背的和尚說他一過河就放下，沒背的倒挑了起來)!
I can only thought of an allusion from Zen Buddhism: two monks carried a woman across the river! (The story is that there was an woman who could not across a river. Two monks saw her. One monk carried her on his back across the river. The other monk said the first monk has violated a precept of the Buddhism. The monk who carried the woman said that he put her down as soon as he crossed the river, but the other monk then picked her up.)
禪宗簡化文字後，做出一個強而有力的論點 : 承擔，放不下就挑著走! 講究修學者對已做出的事，想做的事，一肩扛起。 我想除討論外，要實行時總要一隻強而有力的手支撐，禪宗給的勇智不錯!
Zen Buddhism simplified the discussions about morality with a strong statement: be responsible; if you cannot let go, then carry it with you. Zen Buddhism wants practitioners to be responsible for their own actions. If there is something that a practitioner had already done, or wants to do, he will need to be willing to hoist the results, whether good or bad.
I think other than discussions, a person will always need strong hands to support himself when he tried to do as he said. The courage and wisdom provided by Zen Buddhism is absolutely correct.
半寄 Master Ban Ji
Earlier, I read a statement attributed to Immanuel Kant on lying. In the statement, Kant asserted that lying should be forbidden under any interpretation and in any circumstance. This brings to mind Plato's justice as discussed in The Republic. This made me feel that Western civilization is continually discussing the establishment of public ethics and moral with vigor. Why is this important? Because discussing these topics will inspire us to think about life and survival.
儒家也曾經熱烈的探究過，跟說謊類似的題型是，嫂嫂落水小叔要不要救? 說謊要討論，因為怕引發公眾道德的敗壞! 中國古代男女授受不親，何況嫂叔之間的接觸! 這些討論會讓已習慣生活的人，想! 這些事還需討論喔 !
Confucianism had also been enthusiastic in the exploration of these types of ethical topics. For example, whether a man should rescue his drowning sister in law? Deception needs to be discussed, because of the fear of corruption in public moral, but a debate about rescuing sister-in-law? In ancient China, men and women could not have physical contact unless they are husband and wife, not to mention contacts between a man and his sister in law. This question might seem strange to us today. But it still need to be discussed even now, because these discussions will force people who are accustom to their own habits to think!
是要討論因為延伸出來的事很大條! 我不想在這裡討論這些問題，或到底答案是怎樣 ?
The reason these types of discussions are still necessary is because they will bring out many important issues. However, I don't want to discuss these issues, or answer these questions here.
我祇想起禪宗的典故，兩個和尚背女子過河 (說有一個女人，無法過河，兩個和尚看見了，其中一個背起她過河，另一個說他觸犯出家戒條，背的和尚說他一過河就放下，沒背的倒挑了起來)!
I can only thought of an allusion from Zen Buddhism: two monks carried a woman across the river! (The story is that there was an woman who could not across a river. Two monks saw her. One monk carried her on his back across the river. The other monk said the first monk has violated a precept of the Buddhism. The monk who carried the woman said that he put her down as soon as he crossed the river, but the other monk then picked her up.)
禪宗簡化文字後，做出一個強而有力的論點 : 承擔，放不下就挑著走! 講究修學者對已做出的事，想做的事，一肩扛起。 我想除討論外，要實行時總要一隻強而有力的手支撐，禪宗給的勇智不錯!
Zen Buddhism simplified the discussions about morality with a strong statement: be responsible; if you cannot let go, then carry it with you. Zen Buddhism wants practitioners to be responsible for their own actions. If there is something that a practitioner had already done, or wants to do, he will need to be willing to hoist the results, whether good or bad.
I think other than discussions, a person will always need strong hands to support himself when he tried to do as he said. The courage and wisdom provided by Zen Buddhism is absolutely correct.
半寄 Master Ban Ji
2011年10月24日 星期一
佛法的思向 8 A Guide to Buddhist Thoughts 8
再舉例，佛說人的墮落性，分貪、瞋、痴，以「貪」來說，也可稱擁有、貪著不屬於自己的固然不對，但擁有呢？擁有通常屬個人努力後的產物，全部捨去，「個人」決定活不下來。此時該從那個觀點來看待「貪」字，人性的複雜成分，就算加入世界各宗各派的思考，到現在也還說不清。
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
2011年10月23日 星期日
佛學與佛教 Buddhist the Study vs. Buddhist the Religion
Venerable Master Taixu has written a good discourse on Buddhist the study[Note 1] vs Buddhist the religion, and I fully agree with it. The religious aspect of the Buddhism is that it requires us to believe that Buddha was real, and he was enlightened, and he spoke truthfully on what he saw as the Truth. The study aspect is for us to take the Buddhist Texts, and through our own efforts, to figure out the Truth for ourselves. Furthermore, through our understanding of the Truth, we learn how to apply what we know to our lives.
太虛大師有一些關於佛學與佛教的文章，
讀了之後，我十分認同。
在宗教方面，佛教需要我們相信：佛是真實的、
佛是覺者，佛真實的給我們他所看到的真相。
佛學需要我們自己努力，用佛經去發掘真相。
此外，還要透過真相的了解，知道如何運用在生活中。
Many practices of Buddhism today rely heavily on the religious aspects. They discuss the Buddhist Texts as if they are the Truth, cannot be questioned. They are full of compassion, intending on saving people of the world. They offer Buddha as a savior, willing to help all those in need.
今天，佛教的許多做法是屬於宗教方面的。
對他們來說，佛經是真理，不能被懷疑。
他們充滿了慈悲心，願意拯救世上所有人，
因為佛是一個救世主，願意幫助所有需要的人。
We, on the other hand, are different. We do not treat the Buddhist Texts as the Truth. We want to investigate, inspect and validate the contents. We treat Buddhist Texts like a map, it showed us the sights and scenes, and what we can expect; but they can often be interjected with personalities and ideas of writers of Buddhist Texts.
我們不同。我們不把佛經當做真相。
佛經的內容是需要被探討、檢驗和驗證的。
佛經像地圖，
它告訴我們心中期望的景點和風景到底要怎麼走？
但它往往有後代撰寫經文（或翻譯）者的個性和想法摻在裡面。
To us, Buddha is someone who has walked the path before us and showed us that there is a way. We do not expect Buddha to come to us to lend a helping hand. We realize, ultimately, that the path must be walked alone. While we are still compassionate, we do not believe in feeding the hunger. We believe in teaching the hunger how to feed themselves. We are more interested in helping people who want to help themselves.
對我們來說，佛陀是個走過人生路的人，
他告訴大家自己是怎麼走的？
我們不期待佛陀伸手來幫忙，我們相信這一條路是要自己走的。雖然我們也有慈悲心，但並不會直接給你東西吃，
我們只會教人如何餵自己。
我們對願意幫助自己的人比較有同情心。
We think that there are many people like us, searching for Truth but cannot see a path that they are comfortable with. We think this is a good path, so we want to give people who might be suitable a starting point and some of our own experiences for them to use as a reference.
相信很多人都跟我們一樣，在尋找真相，
但卻找不到一條他們覺得舒服的路。
我們覺得這一條路不錯，所以想幫適合走這一條路的人找個出發點，跟一些經驗給他們參考。
This is just one alternative path to the Truth. You should choose one that fits you the best.
這只是所有路中的其中之一，您應該要選擇適合您的路。
[Note 1] I hesitate to use Buddhism the Philosophy to translate 佛學, so I'll just call it "the study." Also, these discourses from Master Taixu are not available in English that I can find.
太虛大師有一些關於佛學與佛教的文章，
讀了之後，我十分認同。
在宗教方面，佛教需要我們相信：佛是真實的、
佛是覺者，佛真實的給我們他所看到的真相。
佛學需要我們自己努力，用佛經去發掘真相。
此外，還要透過真相的了解，知道如何運用在生活中。
Many practices of Buddhism today rely heavily on the religious aspects. They discuss the Buddhist Texts as if they are the Truth, cannot be questioned. They are full of compassion, intending on saving people of the world. They offer Buddha as a savior, willing to help all those in need.
今天，佛教的許多做法是屬於宗教方面的。
對他們來說，佛經是真理，不能被懷疑。
他們充滿了慈悲心，願意拯救世上所有人，
因為佛是一個救世主，願意幫助所有需要的人。
We, on the other hand, are different. We do not treat the Buddhist Texts as the Truth. We want to investigate, inspect and validate the contents. We treat Buddhist Texts like a map, it showed us the sights and scenes, and what we can expect; but they can often be interjected with personalities and ideas of writers of Buddhist Texts.
我們不同。我們不把佛經當做真相。
佛經的內容是需要被探討、檢驗和驗證的。
佛經像地圖，
它告訴我們心中期望的景點和風景到底要怎麼走？
但它往往有後代撰寫經文（或翻譯）者的個性和想法摻在裡面。
To us, Buddha is someone who has walked the path before us and showed us that there is a way. We do not expect Buddha to come to us to lend a helping hand. We realize, ultimately, that the path must be walked alone. While we are still compassionate, we do not believe in feeding the hunger. We believe in teaching the hunger how to feed themselves. We are more interested in helping people who want to help themselves.
對我們來說，佛陀是個走過人生路的人，
他告訴大家自己是怎麼走的？
我們不期待佛陀伸手來幫忙，我們相信這一條路是要自己走的。雖然我們也有慈悲心，但並不會直接給你東西吃，
我們只會教人如何餵自己。
我們對願意幫助自己的人比較有同情心。
We think that there are many people like us, searching for Truth but cannot see a path that they are comfortable with. We think this is a good path, so we want to give people who might be suitable a starting point and some of our own experiences for them to use as a reference.
相信很多人都跟我們一樣，在尋找真相，
但卻找不到一條他們覺得舒服的路。
我們覺得這一條路不錯，所以想幫適合走這一條路的人找個出發點，跟一些經驗給他們參考。
This is just one alternative path to the Truth. You should choose one that fits you the best.
這只是所有路中的其中之一，您應該要選擇適合您的路。
[Note 1] I hesitate to use Buddhism the Philosophy to translate 佛學, so I'll just call it "the study." Also, these discourses from Master Taixu are not available in English that I can find.
2011年10月22日 星期六
真相 Truth
See the cloud floating in the sky, ever so slightly. Its shape, ever so subtle, changes. All seemingly occurring one water molecule at a time.
看雲，在天空，非常輕微，漂浮著。
它的形狀微妙，不停的，在改變。
一切似乎都是水分子，一個，一個又一個的，在動。
See the rain drop falling from the sky. From its community up in the air, it drops, unimpeded, until it met its eventual end. Briefly transformed into a crown of water, it merged with the collective pool on the pavement, never to have its individuality, ever again.
看雨滴，從天空的社區落下、滴下，不停的，直到終點。
在與人行道上的集體池合併之前，
濺出成一個水皇冠，是生命的最高潮。
然後，再也不會有它的自體。
See the people on the street and feel their emotions. That person on the scooter is in a rush, maybe he is missing an important appointment. The mother is having a heated discussion with the child on the back, maybe she is late for school and the mother is scolding her. That woman that just ran the red light is probably just impatient, she probably is just going shopping and have nothing better to do all day anyway; she just doesn't like to wait. That man in the car must be wanting to go to the bathroom real bad.
看路上的人，感覺他們的情緒。
騎摩托車的那個人看起來很匆忙，也許他有一個重要的約會快要遲到了！
那位母親很生氣的在跟孩子說話，可能孩子不想上課。
闖紅燈的女人，也許只是等得不耐煩，她想去買東西。
整天也沒其他的事，只是不喜歡等待。
那位汽車司機可能很需要上洗手間，所以很趕。
See your own emotions.
看自己的情緒起伏。
People think Truth is some ethereal concepts that belongs to the realm of gods. Not true. Truth is here in everyday life.
大家都認為真相是一個無形虛空、
理想化的概念，屬於神的境界。
但是，事實上並非如此。
真相是在日常生活當中。
The Truth can be uncovered simply by scientific methods, observation, theorize, experimentation and validation.
真相可以用科學的方法，去觀察，推理，試驗和驗證而發覺。
Ask why.
問為什麼。
Why does the cloud move? Why does the rain drop? Why is she impatient? Why doesn't she want to go to school? Why do I feel the way I feel? There are millions of why's you can ask every moment of the day.
為什麼雲會動？為什麼雨會滴？
為什麼是她很不耐煩？為什麼她不想上學？
為什麼我有這樣的感覺？
每一天，每一刻您都可以問百萬個為什麼。
The Truth is that everything changes and nothing stays the same, including you and I and everything and everyone surrounding us.
真相，是世間的一切都會變，沒有永恆不變的，包括您，我和我們周圍的一切事物和人。
The Truth is understanding why everything is changing, and then how to change everything.
真相是瞭解為什麼一切都在變，然後怎樣去改變一切。
The Truth is about having the ability to control yourself, and not let other people, other things control you.
擁有了真相，就有能力控制自己，而不是讓外面的世界來控制您。
To find the Truth, all you have to do is to look, but looking is painful and difficult, and most people will not do so voluntarily.
您只要願意去看，就能找到真相。
但對大多數人來說，是很難也很痛苦的，也鮮少有人自願去做。
On this road, the first step is the hardest.
所以，要跨出這條路的第一步是非常的不容易。
看雲，在天空，非常輕微，漂浮著。
它的形狀微妙，不停的，在改變。
一切似乎都是水分子，一個，一個又一個的，在動。
See the rain drop falling from the sky. From its community up in the air, it drops, unimpeded, until it met its eventual end. Briefly transformed into a crown of water, it merged with the collective pool on the pavement, never to have its individuality, ever again.
看雨滴，從天空的社區落下、滴下，不停的，直到終點。
在與人行道上的集體池合併之前，
濺出成一個水皇冠，是生命的最高潮。
然後，再也不會有它的自體。
See the people on the street and feel their emotions. That person on the scooter is in a rush, maybe he is missing an important appointment. The mother is having a heated discussion with the child on the back, maybe she is late for school and the mother is scolding her. That woman that just ran the red light is probably just impatient, she probably is just going shopping and have nothing better to do all day anyway; she just doesn't like to wait. That man in the car must be wanting to go to the bathroom real bad.
看路上的人，感覺他們的情緒。
騎摩托車的那個人看起來很匆忙，也許他有一個重要的約會快要遲到了！
那位母親很生氣的在跟孩子說話，可能孩子不想上課。
闖紅燈的女人，也許只是等得不耐煩，她想去買東西。
整天也沒其他的事，只是不喜歡等待。
那位汽車司機可能很需要上洗手間，所以很趕。
See your own emotions.
看自己的情緒起伏。
People think Truth is some ethereal concepts that belongs to the realm of gods. Not true. Truth is here in everyday life.
大家都認為真相是一個無形虛空、
理想化的概念，屬於神的境界。
但是，事實上並非如此。
真相是在日常生活當中。
The Truth can be uncovered simply by scientific methods, observation, theorize, experimentation and validation.
真相可以用科學的方法，去觀察，推理，試驗和驗證而發覺。
Ask why.
問為什麼。
Why does the cloud move? Why does the rain drop? Why is she impatient? Why doesn't she want to go to school? Why do I feel the way I feel? There are millions of why's you can ask every moment of the day.
為什麼雲會動？為什麼雨會滴？
為什麼是她很不耐煩？為什麼她不想上學？
為什麼我有這樣的感覺？
每一天，每一刻您都可以問百萬個為什麼。
The Truth is that everything changes and nothing stays the same, including you and I and everything and everyone surrounding us.
真相，是世間的一切都會變，沒有永恆不變的，包括您，我和我們周圍的一切事物和人。
The Truth is understanding why everything is changing, and then how to change everything.
真相是瞭解為什麼一切都在變，然後怎樣去改變一切。
The Truth is about having the ability to control yourself, and not let other people, other things control you.
擁有了真相，就有能力控制自己，而不是讓外面的世界來控制您。
To find the Truth, all you have to do is to look, but looking is painful and difficult, and most people will not do so voluntarily.
您只要願意去看，就能找到真相。
但對大多數人來說，是很難也很痛苦的，也鮮少有人自願去做。
On this road, the first step is the hardest.
所以，要跨出這條路的第一步是非常的不容易。
2011年10月21日 星期五
我為什麼修行 Why do I Walk The Path
When I was working on Master Ban Ji's article on Practice. I cannot help but think about my reason for walking the path.
當我在翻譯半寄師父寫的有關修行的文章，
不禁想到自己為何要修行的理由。
Actually, I am not sure how I got on the path, but I do know why I am still on it.
其實，我並沒有很清楚為什麼會開始？
但我知道自己為什麼到現在還在修。
Before I started, my life was good. I might have some aches and pains, but as far as I was concern, it was just part of getting old. My relationship with my wife was good; we might have fights now and then, but again, I thought that's just part of life as well. We both have steady incomes, and since my wife and I are not big on material possessions, I was doing fine economically too.
在修行之前，我的生活過得不錯。身體有一些疼痛，
但每個人年紀大了多少會有病痛。
我與我的太太的關係也蠻好的， 我們雖然會吵架，
不過，我認為那是生活的一部分。
我們各自有穩定的收入，而且不需要很多東西，
所以經濟狀況也還好。
In other words, I was content because I accepted my situation, the goods and the bads, and that's when I met Master Ban Ji.
換句話說，我很滿足於現狀也十分認命，
我接受這一切，包含好的和壞的。
在這樣的狀況下，開啟了我第一次跟半寄師父見面的緣。
I don't remember much of the initial conversation. I just remember that I found her to be wise and sensible, and her talk of Buddhism is devoid of traditional trite that one can hear any where.
我不記得我們說了什麼，只記得，師父有智慧也很理智，
她談的佛教不是傳統、一般都聽得到的那種。
I remember that my head felt like it was about to burst, crammed with so much information.
我記得我的頭腦腫得快要爆炸一樣，塞滿了許多的知識。
I remember she told me to raise my emotional self.
我記得她告訴我，要提升自己的情感。
I remember trying to figure out how to do that, probably out of curiosity more than anything else, what would happen once I do so, and how do I even go about doing it.
我那時想要試試看，可能是因為我很好奇：
自己的情感提升了會如何，
也好奇一個人要如何去提升情感。
I remember going no where, and one day, when I asked myself a question, I got a physical reaction.
It was a slight flutter of the heart, at least that's what it seems. It was odd because I only had the reaction when I asked myself the question, if I just thought it, there was no reaction at all.
過了很久都沒甚麼效果，直到某天，
當我問自己一個問題時，身體心悸的反應，
讓我開始發現不一樣了。
奇怪的是，只有當我問自己問題時才會心悸，如果只是想著問題，並沒有任何反應。
That's how it all start, from that minute physical reaction. I performed many experiments on myself to validate the reaction, and it does seem that I can challenge my subconscious so that it produces a physical reaction in my body. So that means that what Master Ban Ji said wasn't totally without merit.
從這個小小的反應開始，我對自己做了許多實驗。
我似乎能挑戰自己的潛意識來讓身體有所反應。
這表示半寄師父說的，不無道理。
Today, I remain on the path, not because of the promise of Good Karma. Not because I can become another Buddha. Not because I can escape the cycle of life and death. I remain because I am curious. I want to see more what Truth looks like.
今天，我還在修行，不是為了福報，也不是想要成為另一個佛，更不是想要擺脫生死輪迴。
我修行，因為我很好奇，我要知道真相究竟是什麼樣子。
I am also afraid of forgetting what I know. I now understand why Vīrya (which means energy, diligence, vigor, effort). is one of the 6 Pāramitā. Right now, slow progress or no progress feels like regress.
現在，我也怕忘記自己所知道的一切；
瞭解為什麼在六波羅蜜多中，精進是其中之一。
緩慢的進步很像退步。
It is a race, and time is short.
這是一場比賽，然而，並沒有很多時間。
當我在翻譯半寄師父寫的有關修行的文章，
不禁想到自己為何要修行的理由。
Actually, I am not sure how I got on the path, but I do know why I am still on it.
其實，我並沒有很清楚為什麼會開始？
但我知道自己為什麼到現在還在修。
Before I started, my life was good. I might have some aches and pains, but as far as I was concern, it was just part of getting old. My relationship with my wife was good; we might have fights now and then, but again, I thought that's just part of life as well. We both have steady incomes, and since my wife and I are not big on material possessions, I was doing fine economically too.
在修行之前，我的生活過得不錯。身體有一些疼痛，
但每個人年紀大了多少會有病痛。
我與我的太太的關係也蠻好的， 我們雖然會吵架，
不過，我認為那是生活的一部分。
我們各自有穩定的收入，而且不需要很多東西，
所以經濟狀況也還好。
In other words, I was content because I accepted my situation, the goods and the bads, and that's when I met Master Ban Ji.
換句話說，我很滿足於現狀也十分認命，
我接受這一切，包含好的和壞的。
在這樣的狀況下，開啟了我第一次跟半寄師父見面的緣。
I don't remember much of the initial conversation. I just remember that I found her to be wise and sensible, and her talk of Buddhism is devoid of traditional trite that one can hear any where.
我不記得我們說了什麼，只記得，師父有智慧也很理智，
她談的佛教不是傳統、一般都聽得到的那種。
I remember that my head felt like it was about to burst, crammed with so much information.
我記得我的頭腦腫得快要爆炸一樣，塞滿了許多的知識。
I remember she told me to raise my emotional self.
我記得她告訴我，要提升自己的情感。
I remember trying to figure out how to do that, probably out of curiosity more than anything else, what would happen once I do so, and how do I even go about doing it.
我那時想要試試看，可能是因為我很好奇：
自己的情感提升了會如何，
也好奇一個人要如何去提升情感。
I remember going no where, and one day, when I asked myself a question, I got a physical reaction.
It was a slight flutter of the heart, at least that's what it seems. It was odd because I only had the reaction when I asked myself the question, if I just thought it, there was no reaction at all.
過了很久都沒甚麼效果，直到某天，
當我問自己一個問題時，身體心悸的反應，
讓我開始發現不一樣了。
奇怪的是，只有當我問自己問題時才會心悸，如果只是想著問題，並沒有任何反應。
That's how it all start, from that minute physical reaction. I performed many experiments on myself to validate the reaction, and it does seem that I can challenge my subconscious so that it produces a physical reaction in my body. So that means that what Master Ban Ji said wasn't totally without merit.
從這個小小的反應開始，我對自己做了許多實驗。
我似乎能挑戰自己的潛意識來讓身體有所反應。
這表示半寄師父說的，不無道理。
Today, I remain on the path, not because of the promise of Good Karma. Not because I can become another Buddha. Not because I can escape the cycle of life and death. I remain because I am curious. I want to see more what Truth looks like.
今天，我還在修行，不是為了福報，也不是想要成為另一個佛，更不是想要擺脫生死輪迴。
我修行，因為我很好奇，我要知道真相究竟是什麼樣子。
I am also afraid of forgetting what I know. I now understand why Vīrya (which means energy, diligence, vigor, effort). is one of the 6 Pāramitā. Right now, slow progress or no progress feels like regress.
現在，我也怕忘記自己所知道的一切；
瞭解為什麼在六波羅蜜多中，精進是其中之一。
緩慢的進步很像退步。
It is a race, and time is short.
這是一場比賽，然而，並沒有很多時間。
2011年10月20日 星期四
修行的翻譯 Translating 修行
修行 is another phrase that I have problem translating to English correctly. It is currently translated as "practice". However, that does not seem completely correct.
我也不太知道如何正確的翻譯「修行」這兩個字，到目前為止翻譯為 "practice" (練習，實踐)。然而，這好像並不完全正確。
修 means "to repair", "to study", "to embellish"
「修」的意思是 「來修復」、「研究」、「美化」。
行 means "behavior"
「行」是指「行為」。
In Chinese, when you talk about 修行, people immediately think of "practicing a method proscribed by either Buddhism or Taoism in order to elevate oneself."
在中文裡頭，當您用「修行」這兩個字， 大家會馬上聯想到「修佛教或道教的法門來提升自己」。
I don't want to type all that when I need to translate 修行, and I can't think of a simple word to translate this. So I'll keep with "practice" but doing so with "P" instead to differentiate it.
So from now on, when you see Practice, it means 修行.
我不想打那麼多字來翻譯「修行」，但也不能想到一個簡單的英文字來詮釋。
因此，我將用"practice"，但用“P”來區分。
所以從現在開始，當您看到的Practice，就是「修行」的意思。
I'll be changing rest of the articles to reflect on this changes.
我會由此改變以後刊登的文章。
我也不太知道如何正確的翻譯「修行」這兩個字，到目前為止翻譯為 "practice" (練習，實踐)。然而，這好像並不完全正確。
修 means "to repair", "to study", "to embellish"
「修」的意思是 「來修復」、「研究」、「美化」。
行 means "behavior"
「行」是指「行為」。
In Chinese, when you talk about 修行, people immediately think of "practicing a method proscribed by either Buddhism or Taoism in order to elevate oneself."
在中文裡頭，當您用「修行」這兩個字， 大家會馬上聯想到「修佛教或道教的法門來提升自己」。
I don't want to type all that when I need to translate 修行, and I can't think of a simple word to translate this. So I'll keep with "practice" but doing so with "P" instead to differentiate it.
So from now on, when you see Practice, it means 修行.
我不想打那麼多字來翻譯「修行」，但也不能想到一個簡單的英文字來詮釋。
因此，我將用"practice"，但用“P”來區分。
所以從現在開始，當您看到的Practice，就是「修行」的意思。
I'll be changing rest of the articles to reflect on this changes.
我會由此改變以後刊登的文章。
修行究竟是什麼 ? What is Practice?
『修行』兩個字，範圍好大，大到得想想! 大到讓剛看到的人皺眉。
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
2011年10月19日 星期三
路 The Road
I was reading Master Ban Ji's old notes today and found her notes to be full of emotions.
我讀了一些半寄師父的舊筆記，發現她記了許多當下的情緒。
Then, I realized that the path to enlightenment is not tranquil as most have imagined. It's not the idyllic life of a monk, who sits in the temple and quietly contemplating the Truth.............
It's fighting to discover yourself on the ocean of humanity.
然後，我意識到， 成佛之道的路是不安不靜的。大多數人都會想像，那是一個比丘或比丘尼過著田園般的生活，靜靜坐在寺廟裡探討真相............
成佛之道的路是在人海中發現自己。
Why not! As you face your emotions, your emotions will face you as well.
如是如是！當您面對自己的情緒，您的情緒也會面對您。
The more emotions that you can challenge and empirically understand, the further you will go on this road. The road is best traveled in humanity, and not in seclusion. Because in humanity, there will be many people, many causes that will trigger your emotions, giving you many chances to understand yourself. In seclusion, in the calmness of being, how would you know who you truly are?
這條路能走多遠，就看您能挑戰和體會多少情緒。這條路最好是在人間走， 而不是在隱居中。
因為在人世間，有很多人、很多事會觸發您的情緒，給您很多機會去了解自己。
若是隱居，就安安靜靜的過日子，怎會知道您是誰？
我讀了一些半寄師父的舊筆記，發現她記了許多當下的情緒。
Then, I realized that the path to enlightenment is not tranquil as most have imagined. It's not the idyllic life of a monk, who sits in the temple and quietly contemplating the Truth.............
It's fighting to discover yourself on the ocean of humanity.
然後，我意識到， 成佛之道的路是不安不靜的。大多數人都會想像，那是一個比丘或比丘尼過著田園般的生活，靜靜坐在寺廟裡探討真相............
成佛之道的路是在人海中發現自己。
Why not! As you face your emotions, your emotions will face you as well.
如是如是！當您面對自己的情緒，您的情緒也會面對您。
The more emotions that you can challenge and empirically understand, the further you will go on this road. The road is best traveled in humanity, and not in seclusion. Because in humanity, there will be many people, many causes that will trigger your emotions, giving you many chances to understand yourself. In seclusion, in the calmness of being, how would you know who you truly are?
這條路能走多遠，就看您能挑戰和體會多少情緒。這條路最好是在人間走， 而不是在隱居中。
因為在人世間，有很多人、很多事會觸發您的情緒，給您很多機會去了解自己。
若是隱居，就安安靜靜的過日子，怎會知道您是誰？
2011年10月18日 星期二
佛法的思向 7 A Guide to Buddhist Thoughts 7
前面說到放下，這邊產生一個矛盾，如果說全部放下，人這個「我」到底該擺在那裏？若說，全部擔著似乎又太多，扛不起，那是不是該像選擇題， 打勾的放下，不打的挑起。
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
2011年10月17日 星期一
業障說 On Negative Karma
來談談佛經裡的一些詞彙 :
Let us talk about some vocabularies related to Buddhism.
從業障開始，業應該是好的，比如就業、 經營事業。
[Note: 業 is normally translated as karma in English. However, here, 業 means results of some enterprises or actions, so I'll use the word "deed" to translate 業. "Deed" does not mean a contract in this case. 障 means obstacles, so 業障 together would mean "obstacle that is result of a deed", or bad/negative karma.]
Let's start with "Negative Karma." (業障). 業 should be good, such as gaining employment (就業), managing a business (事業).
人總要工作才能生存，再延伸下去就是人與人、或動物所產生的關係。
In order to survive, people need to work, and from work, we find that we will create relationships with other people or animals.
生存是需要競爭的，事業的發展也是，需要競爭就不可能都是良性的，甚至於連在最溫馨的家庭裡，所產生的傷害亦為數不少，而這些由人所引發主動的攻擊，或被動的攻擊，在人與人之間進而產生糾纏，紛爭。 這裡邊有欠債的身體會像有千斤重一般動彈不得，做什麼事都不能順心，被攻擊的因無力反駁，會身陷糾纏，也動彈不得。
Competition is part of survival. Development of a business is the same. But competitions are not benign. Even in the warmest and nicest family, family members still hurt each other. The aggressive one, with either frontal attack or passive aggression, will acquire negative karmic debt that feels like a million tons of weight on his body. Negative karma will cause him to be unable to progress and encounter a lot of problems in his life. The victim of the attack, because of his inability to defend himself, will also be unable to advance because he is caught in the web of conflict.
上面說的情形，就是 【障】 的形成過程，傳統佛學講的業障，只指出欠債問題，其實被糾纏也會產生業障，因為精神受傷負面情緒如影隨形，想正常都難。
The scenarios described above are how "obstacles" are created. The traditional Buddhists' interpretation of negative karma, only mentioned the creation of karmic debt. However, as a victim, to be involved in a conflict will also acquire negative karma, because negative emotions due to the conflict will become part of oneself. It is very hard to recover and become normal again.
這就是我們一直要強調，培養能力的原因，像有功夫一樣，不僅能自我保護，也不需要為生存儘做些攻擊別人的事，當然完美是不可能，至少是降低成份。
This is why we constantly emphasize the need to increase one's abilities and power. This power is like martial art, not only can it be used to protect yourself, it will also allow you to remove the need to attack others. Of course, we are not looking for perfection, we are only looking to reduce our chances to be involved in needless struggles.
不想被纏縛的人，有了能力以後或許可以得到像儒家講的一點， 安身立命。
If you don't want to be caught in the web of struggles, once you have the ability and power, you might be able to achieve a Confucian ideal of 安身立命。
[Note: I am not sure how to translate 安身立命, so I'll break it down to its components and let you absorb the essences yourself. 安 has the meaning of safe, secure, content, satisfy. 身 means body. 立 means erect, setup. and 命 is life or fate. So in a way, it can be "live one's life as one wants to." I guess I did find a translation anyway.]
半寄 Master Ban Ji
Let us talk about some vocabularies related to Buddhism.
從業障開始，業應該是好的，比如就業、 經營事業。
[Note: 業 is normally translated as karma in English. However, here, 業 means results of some enterprises or actions, so I'll use the word "deed" to translate 業. "Deed" does not mean a contract in this case. 障 means obstacles, so 業障 together would mean "obstacle that is result of a deed", or bad/negative karma.]
Let's start with "Negative Karma." (業障). 業 should be good, such as gaining employment (就業), managing a business (事業).
人總要工作才能生存，再延伸下去就是人與人、或動物所產生的關係。
In order to survive, people need to work, and from work, we find that we will create relationships with other people or animals.
生存是需要競爭的，事業的發展也是，需要競爭就不可能都是良性的，甚至於連在最溫馨的家庭裡，所產生的傷害亦為數不少，而這些由人所引發主動的攻擊，或被動的攻擊，在人與人之間進而產生糾纏，紛爭。 這裡邊有欠債的身體會像有千斤重一般動彈不得，做什麼事都不能順心，被攻擊的因無力反駁，會身陷糾纏，也動彈不得。
Competition is part of survival. Development of a business is the same. But competitions are not benign. Even in the warmest and nicest family, family members still hurt each other. The aggressive one, with either frontal attack or passive aggression, will acquire negative karmic debt that feels like a million tons of weight on his body. Negative karma will cause him to be unable to progress and encounter a lot of problems in his life. The victim of the attack, because of his inability to defend himself, will also be unable to advance because he is caught in the web of conflict.
上面說的情形，就是 【障】 的形成過程，傳統佛學講的業障，只指出欠債問題，其實被糾纏也會產生業障，因為精神受傷負面情緒如影隨形，想正常都難。
The scenarios described above are how "obstacles" are created. The traditional Buddhists' interpretation of negative karma, only mentioned the creation of karmic debt. However, as a victim, to be involved in a conflict will also acquire negative karma, because negative emotions due to the conflict will become part of oneself. It is very hard to recover and become normal again.
這就是我們一直要強調，培養能力的原因，像有功夫一樣，不僅能自我保護，也不需要為生存儘做些攻擊別人的事，當然完美是不可能，至少是降低成份。
This is why we constantly emphasize the need to increase one's abilities and power. This power is like martial art, not only can it be used to protect yourself, it will also allow you to remove the need to attack others. Of course, we are not looking for perfection, we are only looking to reduce our chances to be involved in needless struggles.
不想被纏縛的人，有了能力以後或許可以得到像儒家講的一點， 安身立命。
If you don't want to be caught in the web of struggles, once you have the ability and power, you might be able to achieve a Confucian ideal of 安身立命。
[Note: I am not sure how to translate 安身立命, so I'll break it down to its components and let you absorb the essences yourself. 安 has the meaning of safe, secure, content, satisfy. 身 means body. 立 means erect, setup. and 命 is life or fate. So in a way, it can be "live one's life as one wants to." I guess I did find a translation anyway.]
半寄 Master Ban Ji
2011年10月16日 星期日
佛法的思向 6 A Guide to Buddhist Thoughts 6
而上述種種，為何跟「空法」的修持有關？因為空法思想並非單一存在，亦即所謂「惡見空」，即認為空即是一無所有，如此一來所有思想、行為全呈現否定，這種錯亂的認同，更覺可怕！
Why does all these have anything to do with Śūnyatā? Because Śūnyatā does not exist alone. If Śūnyatā exists by itself, then it can result in the "Loathed View of Śūnyatā." The "Loathed View of Śūnyatā" is the view that Śūnyatā is emptiness. This type of view causes us to deny all thoughts and behaviors. This type of misconception is dreadful.
我想要說的是：「空」既為佛教中心思想，那麼架構在它旁邊的思路，當更為寬廣、更為活靈活現！如果說：通向空法之路須學會放下，則該放下什麼？所有感覺嗎？人類所有感覺牽動一切喜、怒、哀、樂的神經，透過喜歡與厭惡，簡單的勾劃出情感，很多人主張，一切放下便成「佛」，
What I want to say is this. If Śūnyatā is the center of Buddhist thoughts, then the ideas and thoughts surrounding Śūnyatā should be broader and more applicable to life. If Śūnyatā is about detachment and letting go, then what should we let go? All the senses? Mankind's senses toggles all the happiness, anger, sadness and joy that are our emotions. Many people promote the idea that if we can let go all these emotions, we will all become Buddha.
然則「佛者，覺也。」這該是比較正確的解釋！既然覺者，便有其內涵可為之討論，並非是完全供在神聖殿堂的聖人！
However, "Buddha, the enlightened" should be the better interpretation. If Buddha is enlightened, then there must be ideas about Buddha that can be discussed, and not someone we put on a pedestal and worship.
這種說法，或許很多人不為接受，且一思及西 方基督教、及教廷至今的權威論，上帝是不容懷疑的，乃至運用政治力作背景，躲在幕後操控一切，或是東方思想每每把有用之人聖人化！聖人化的結果，也是一切 勿庸置疑，只要是大師或聖人所說，一切都是對的。
Many people will not be able to accept this line of thoughts. In Western Christianity, and the Catholic church, the authority of God cannot be questions, they even hide behind politics to control everything behind the scene. Likewise, Eastern culture tends to make everyone who is anyone a saint. The result of sainthood is that nothing ever needs to be questioned. Everything spoken by the Masters or saints must be correct.
夾存在這東、西二大文化下，我想還原「佛陀是覺者」，才是真正的恢復其本來面目！
Caught between the these types of Eastern and the Western cultures, I think returning to "Buddha is someone who was enlightened" is proper, because it is the original Buddhism.
Why does all these have anything to do with Śūnyatā? Because Śūnyatā does not exist alone. If Śūnyatā exists by itself, then it can result in the "Loathed View of Śūnyatā." The "Loathed View of Śūnyatā" is the view that Śūnyatā is emptiness. This type of view causes us to deny all thoughts and behaviors. This type of misconception is dreadful.
我想要說的是：「空」既為佛教中心思想，那麼架構在它旁邊的思路，當更為寬廣、更為活靈活現！如果說：通向空法之路須學會放下，則該放下什麼？所有感覺嗎？人類所有感覺牽動一切喜、怒、哀、樂的神經，透過喜歡與厭惡，簡單的勾劃出情感，很多人主張，一切放下便成「佛」，
What I want to say is this. If Śūnyatā is the center of Buddhist thoughts, then the ideas and thoughts surrounding Śūnyatā should be broader and more applicable to life. If Śūnyatā is about detachment and letting go, then what should we let go? All the senses? Mankind's senses toggles all the happiness, anger, sadness and joy that are our emotions. Many people promote the idea that if we can let go all these emotions, we will all become Buddha.
然則「佛者，覺也。」這該是比較正確的解釋！既然覺者，便有其內涵可為之討論，並非是完全供在神聖殿堂的聖人！
However, "Buddha, the enlightened" should be the better interpretation. If Buddha is enlightened, then there must be ideas about Buddha that can be discussed, and not someone we put on a pedestal and worship.
這種說法，或許很多人不為接受，且一思及西 方基督教、及教廷至今的權威論，上帝是不容懷疑的，乃至運用政治力作背景，躲在幕後操控一切，或是東方思想每每把有用之人聖人化！聖人化的結果，也是一切 勿庸置疑，只要是大師或聖人所說，一切都是對的。
Many people will not be able to accept this line of thoughts. In Western Christianity, and the Catholic church, the authority of God cannot be questions, they even hide behind politics to control everything behind the scene. Likewise, Eastern culture tends to make everyone who is anyone a saint. The result of sainthood is that nothing ever needs to be questioned. Everything spoken by the Masters or saints must be correct.
夾存在這東、西二大文化下，我想還原「佛陀是覺者」，才是真正的恢復其本來面目！
Caught between the these types of Eastern and the Western cultures, I think returning to "Buddha is someone who was enlightened" is proper, because it is the original Buddhism.
2011年10月15日 星期六
因緣果：還有一個伸展 Karma : One More Extension
So if we apply this teaching of Buddha to ourselves, we can conclude that we can all create a new "I." This new "I" can be whatever we want, within the laws of nature and within our power.
因此，運用這個道理，我們的結論是，每個人都能創造一個新的「我」。
這個新的「我」可以是任何「我」，在自然界的規律和自身能力之內所創造出來的。
The "I" ("I-Now") at this moment is the result of many many Yin (Causes) and Yuan (Conditions) from the past.
現在這一刻的「我」(「現在的我」) 是很多因緣所成的。
"I-Now" is also the Yin (Conditions) for the "I" in the next moment, "I-Next".
「現在的我」也是下一 刻的「我」(「下一個我」) 的因。
As we learn in the previous article, there are many potential "I-Next." If I have enough wisdom, then I'll be able to know the different "I-Next" that I can choose from, and pick the one that I want by choosing and fulfilling the appropriate Yuan. This was illustrated in my previous articles (First Change and Second Change).
從前一篇文章中，我們知道有很多不一樣的「下一個我」可以產生。
如果我有足夠的智慧，那便能完成緣的條件去選擇「下一個我」。這個過程可以從第一個改變跟第二次改變看到。
The more "power" that you have, the more Yuan you can choose from. If you have no "power", then you live day to day according to your habits, and you will not improve because time is a merciless Yuan. Because we grow old and weak and die with the passage of time and that's the way things are.
Also, if you do not or can not choose, then some other factors might choose for you, and their choices might not have your benefits in mind.
您的選擇是根據您的「能力」。如果沒有「能力」，那麼會根據您的習性而生活。您的狀況不會改善，因為時間是一個很無情的「緣」，畢竟我們都會跟隨時間的進行而老、虛弱或死。
此外，如果您沒有「能力」或不想選擇，那麼其他一些因素可能會替您選擇，而他們的選擇不一定會考慮到您的利益。
To improve, you have to have options, and you have to know that you can be changed for the better. You have to empirically understand that "I-Next" doesn't have to be the same as "I-Now", and you have to empirically understand that you can change the Yuan between the "I-Now" and the "I-Next."
要提升自己的高度，您得有所選擇，也必須知道您能變得更好。您必須體會「下一個我」不必像「現在的我」一樣，也必須瞭解您能改變「下一個我」跟「現在的我」的「緣」。
To empirically understand that "I-Next" doesn't have to be the same as "I-Now" and is changeable is to empirically understand anattā , and this comes from practicing the Light Side discussed earlier. "Power" for change also comes from the same place.
若體會了「無我」，就能瞭解：您也能夠改變「下一個我」，這是從光明面而來的。改變「緣」的「能力」也是一樣。
因此，運用這個道理，我們的結論是，每個人都能創造一個新的「我」。
這個新的「我」可以是任何「我」，在自然界的規律和自身能力之內所創造出來的。
The "I" ("I-Now") at this moment is the result of many many Yin (Causes) and Yuan (Conditions) from the past.
現在這一刻的「我」(「現在的我」) 是很多因緣所成的。
"I-Now" is also the Yin (Conditions) for the "I" in the next moment, "I-Next".
「現在的我」也是下一 刻的「我」(「下一個我」) 的因。
As we learn in the previous article, there are many potential "I-Next." If I have enough wisdom, then I'll be able to know the different "I-Next" that I can choose from, and pick the one that I want by choosing and fulfilling the appropriate Yuan. This was illustrated in my previous articles (First Change and Second Change).
從前一篇文章中，我們知道有很多不一樣的「下一個我」可以產生。
如果我有足夠的智慧，那便能完成緣的條件去選擇「下一個我」。這個過程可以從第一個改變跟第二次改變看到。
The more "power" that you have, the more Yuan you can choose from. If you have no "power", then you live day to day according to your habits, and you will not improve because time is a merciless Yuan. Because we grow old and weak and die with the passage of time and that's the way things are.
Also, if you do not or can not choose, then some other factors might choose for you, and their choices might not have your benefits in mind.
您的選擇是根據您的「能力」。如果沒有「能力」，那麼會根據您的習性而生活。您的狀況不會改善，因為時間是一個很無情的「緣」，畢竟我們都會跟隨時間的進行而老、虛弱或死。
此外，如果您沒有「能力」或不想選擇，那麼其他一些因素可能會替您選擇，而他們的選擇不一定會考慮到您的利益。
To improve, you have to have options, and you have to know that you can be changed for the better. You have to empirically understand that "I-Next" doesn't have to be the same as "I-Now", and you have to empirically understand that you can change the Yuan between the "I-Now" and the "I-Next."
要提升自己的高度，您得有所選擇，也必須知道您能變得更好。您必須體會「下一個我」不必像「現在的我」一樣，也必須瞭解您能改變「下一個我」跟「現在的我」的「緣」。
To empirically understand that "I-Next" doesn't have to be the same as "I-Now" and is changeable is to empirically understand anattā , and this comes from practicing the Light Side discussed earlier. "Power" for change also comes from the same place.
若體會了「無我」，就能瞭解：您也能夠改變「下一個我」，這是從光明面而來的。改變「緣」的「能力」也是一樣。
2011年10月14日 星期五
因緣果：更多果 Karma : More on Karmic Result
I think a lot of people tend to think of Karmic Result as a single event and indivisible. They might know that some of the Karmic Results might take a long time to finish, but for them, once the Karmic Result starts, they think that it cannot be changed nor stopped.
很多人應該認為「果」是單一的事件。他們也許知道一些果報，是需要很久才能完成；也會想，一旦開始，果報不能改變，也不會停止。
But even after a person has started to feel the effects of the Karmic Result, it can still be changed. Let's use the credit card example from the previous article.
但是，即使一個人已經開始感受到「果」的影響，果報仍可以被改變。
我用前一篇文章中使用信用卡的例子來討論。
In that example, a person have choose to pay only the minimum balance every month until he clears the debt. If we assume that it will take this person 10 years to pay off this debt, then his Karmic Result would run 10 years, if nothing changes.
在那個例子裡，假設一個人選擇每月只付最低金額，若這樣做，這個人可能會需要10年的時間去還這筆債，這個「果」會運作10年。
But at anytime in these 10 years, this person could choose to payoff the debt early. He could choose to charge more purchases on the credit card. He could also choose to stop paying. As soon as this person performs any of these activities, he terminates the original Karmic Result early, and created a new Yin and that will results in additional choices of Karmic Results that will become possible.
但在10年間， 這個人可以隨時把債付清，他可以選擇用信用卡去買更多的東西，也可以選擇停止付款。一旦這個人做了任何一種行為，他停止了原始的「果」，並創建了一個新的「因」，也因此會有新的「果」出現。
What this means is that we don't have to bemoan about our ill fates. Bad fortunes are only bad fortunes if you let it. Likewise, good fortune doesn't have to stay with you forever either. Good fortunes doesn't stay good fortunes if you did something to change it.
所以 ，我們不必哀嘆惡果的發生，也沒必要想，善果會一直跟著我們。有意無意的選擇都會影響我們的果報。
However, as we have mentioned before, you will need to develop the power and the knowledge in order to affect any changes. The steps to do so are the same as always, understand yourself, empirically understand Śūnyatā and Nidānas, and empirically understand Anattā and Anicca
然而，正如之前提過，您需要知識和能力才有辦法改變「果」。這些知識和能力是從了解自己、「空」跟「因缘」，和體會「無我」跟「無常」而來的 。
很多人應該認為「果」是單一的事件。他們也許知道一些果報，是需要很久才能完成；也會想，一旦開始，果報不能改變，也不會停止。
But even after a person has started to feel the effects of the Karmic Result, it can still be changed. Let's use the credit card example from the previous article.
但是，即使一個人已經開始感受到「果」的影響，果報仍可以被改變。
我用前一篇文章中使用信用卡的例子來討論。
In that example, a person have choose to pay only the minimum balance every month until he clears the debt. If we assume that it will take this person 10 years to pay off this debt, then his Karmic Result would run 10 years, if nothing changes.
在那個例子裡，假設一個人選擇每月只付最低金額，若這樣做，這個人可能會需要10年的時間去還這筆債，這個「果」會運作10年。
But at anytime in these 10 years, this person could choose to payoff the debt early. He could choose to charge more purchases on the credit card. He could also choose to stop paying. As soon as this person performs any of these activities, he terminates the original Karmic Result early, and created a new Yin and that will results in additional choices of Karmic Results that will become possible.
但在10年間， 這個人可以隨時把債付清，他可以選擇用信用卡去買更多的東西，也可以選擇停止付款。一旦這個人做了任何一種行為，他停止了原始的「果」，並創建了一個新的「因」，也因此會有新的「果」出現。
What this means is that we don't have to bemoan about our ill fates. Bad fortunes are only bad fortunes if you let it. Likewise, good fortune doesn't have to stay with you forever either. Good fortunes doesn't stay good fortunes if you did something to change it.
所以 ，我們不必哀嘆惡果的發生，也沒必要想，善果會一直跟著我們。有意無意的選擇都會影響我們的果報。
However, as we have mentioned before, you will need to develop the power and the knowledge in order to affect any changes. The steps to do so are the same as always, understand yourself, empirically understand Śūnyatā and Nidānas, and empirically understand Anattā and Anicca
然而，正如之前提過，您需要知識和能力才有辦法改變「果」。這些知識和能力是從了解自己、「空」跟「因缘」，和體會「無我」跟「無常」而來的 。
2011年10月13日 星期四
因緣果：另一種說法 Karma : Rephrased
I worry that my translation of Master Ban Ji's article on Causes, Conditions and Karmic Results (Karma) is not doing it sufficient justice, so I would like to re-say it in my own words.
我擔心沒有把半寄師父的「因緣果」文章翻譯好，所以想用自己的話再把它說一次。
When a Cause (Yin) has occurred, there is an expectation of a Karmic Result. We might be able to per-determine the nature of the result, but we cannot predict the actual realized Karmic Result. Because the actual Karmic Result will depend on the Conditions (Yuan) that will be fulfilled. And a person has the ability to control both the Cause (Yin) and Conditions (Yuan) to obtain the Karmic Result they desire.
當「因」發生之後，「果」的期待就開始。
我們也許能夠預測「果」的性質，但我們無法知道現實生活中實際的「果」會是甚麼。
因為實現的「果」需要「緣」的成熟，可是「緣」是能夠被改變的。
所以一個人可以控制跟選擇「因」跟「緣」去獲得他們所期望的結果。
For example, when you bought an item and charged it on the credit card, you have created a Cause (Yin). From this cause, we can expect that you will somehow need to repay the debt to the bank. So we know what the Karmic Result will look like due to the knowledge about the Yin (Cause). The expected Karmic Result is the repayment of the debt.
例如，當您用信用卡買了一個東西，您創造了一個「因」。從這個「因」可知，您早晚都得需要還這個債。因此知道「果」的性質，那就是還這筆錢。
But the actual Karmic Result will depend on you. There are a large number of possibilities, we will just raise a few here for discussion.
但實現生活中的「果」是您自己的選擇。這個「果」其實會有很多不一樣的發展，我們將在這裡只提出三個比較有可能的。
First, you could pay it off on time. In this case, the Karmic Result is that you pay the bank the money you owe them, and it occurs quickly and rather painlessly.
首先，您可以按時還清這個債。在這個情況下，您付給銀行所欠的錢。「果」的發生跟結束很快，也沒有甚麼不好的影響。
Or, you could pay a minimum amount due every month, and if you don't charge any more on the credit card, you could be paying this debt for a long time. So the Karmic Result will occur over a long time, and you will pay the bank a lot more money; more than what you initially owe.
或者，您可以付每個月的最低應付金額。
如果您不再繼續使用這張信用卡的話，必須會花很多錢跟很多時間還債。
所以「果」會持續很久，也會給銀行比您最初欠的金額還要多。
Alternately, you could choose not to pay the Bank. In this case, the Bank will eventually sue you, or through some actions to collect what you owe.
您也可以選擇不自動還債。這樣的話，銀行最終會告您，或採取其他行動來討債。
「果」會很久才發生，且也會有很多不好的影響。
At the instance that the Yin (Cause) occurred, there are multiple possible results. At that point in time, you have the option to choose the Karmic Result that you want to see. The point is that you are in control. If you made a mistake, you have the ability to reduce the consequence of that mistake. The nature of the result might not change, but through Yuan, you have the ability to mitigate bad Karmic Results and to enhance good Karmic Results.
當「因」發生了，很多不一樣的「果」就有實現的可能。
在那個時間點，您可以選擇您想要的「果」，重點是您有選擇。
如果犯了錯誤，您能將後果的嚴重性降低。
結果的性質，也許不會改變，但通過「緣」，便能減輕不良的「果」或增強好的結果。
The kind of the result that you get is entirely up to you and this is the true teaching of Buddha.
「果」是您完全自己選擇的，這才是佛陀真正說的因緣果。
我擔心沒有把半寄師父的「因緣果」文章翻譯好，所以想用自己的話再把它說一次。
When a Cause (Yin) has occurred, there is an expectation of a Karmic Result. We might be able to per-determine the nature of the result, but we cannot predict the actual realized Karmic Result. Because the actual Karmic Result will depend on the Conditions (Yuan) that will be fulfilled. And a person has the ability to control both the Cause (Yin) and Conditions (Yuan) to obtain the Karmic Result they desire.
當「因」發生之後，「果」的期待就開始。
我們也許能夠預測「果」的性質，但我們無法知道現實生活中實際的「果」會是甚麼。
因為實現的「果」需要「緣」的成熟，可是「緣」是能夠被改變的。
所以一個人可以控制跟選擇「因」跟「緣」去獲得他們所期望的結果。
For example, when you bought an item and charged it on the credit card, you have created a Cause (Yin). From this cause, we can expect that you will somehow need to repay the debt to the bank. So we know what the Karmic Result will look like due to the knowledge about the Yin (Cause). The expected Karmic Result is the repayment of the debt.
例如，當您用信用卡買了一個東西，您創造了一個「因」。從這個「因」可知，您早晚都得需要還這個債。因此知道「果」的性質，那就是還這筆錢。
But the actual Karmic Result will depend on you. There are a large number of possibilities, we will just raise a few here for discussion.
但實現生活中的「果」是您自己的選擇。這個「果」其實會有很多不一樣的發展，我們將在這裡只提出三個比較有可能的。
First, you could pay it off on time. In this case, the Karmic Result is that you pay the bank the money you owe them, and it occurs quickly and rather painlessly.
首先，您可以按時還清這個債。在這個情況下，您付給銀行所欠的錢。「果」的發生跟結束很快，也沒有甚麼不好的影響。
Or, you could pay a minimum amount due every month, and if you don't charge any more on the credit card, you could be paying this debt for a long time. So the Karmic Result will occur over a long time, and you will pay the bank a lot more money; more than what you initially owe.
或者，您可以付每個月的最低應付金額。
如果您不再繼續使用這張信用卡的話，必須會花很多錢跟很多時間還債。
所以「果」會持續很久，也會給銀行比您最初欠的金額還要多。
Alternately, you could choose not to pay the Bank. In this case, the Bank will eventually sue you, or through some actions to collect what you owe.
您也可以選擇不自動還債。這樣的話，銀行最終會告您，或採取其他行動來討債。
「果」會很久才發生，且也會有很多不好的影響。
At the instance that the Yin (Cause) occurred, there are multiple possible results. At that point in time, you have the option to choose the Karmic Result that you want to see. The point is that you are in control. If you made a mistake, you have the ability to reduce the consequence of that mistake. The nature of the result might not change, but through Yuan, you have the ability to mitigate bad Karmic Results and to enhance good Karmic Results.
當「因」發生了，很多不一樣的「果」就有實現的可能。
在那個時間點，您可以選擇您想要的「果」，重點是您有選擇。
如果犯了錯誤，您能將後果的嚴重性降低。
結果的性質，也許不會改變，但通過「緣」，便能減輕不良的「果」或增強好的結果。
The kind of the result that you get is entirely up to you and this is the true teaching of Buddha.
「果」是您完全自己選擇的，這才是佛陀真正說的因緣果。
2011年10月12日 星期三
再論因緣果About Causes, Conditions and Karmic Result (or Karma)
寫貪的修持、讓我再次想起大部分佛法修持的內容、佛學由最初的討論、辯證、延伸成宗教後、為適應人間祈求痛苦的解除、對悲苦做出相當多的解釋、太多的苦難詮釋、讓佛學轉身變成悲情、消極的宗教。
While writing "Methods to Reduce Greed", I thought about some old feelings that I have about various methods of practicing Buddhism. Buddhism, from the initial discussions and debates, transformed to become a religion as a way to reduce human suffering. In this process, Buddhists produced a lot of explanations on the nature of suffering; too much in fact. This transformed Buddhism into a sad, pessimistic and passive religion.
如果還原佛學的教導、內容一定會提到因、緣、果、
If we look at the original teaching of Buddhism, we will definitely be talking about Yin (因,Cause), Yuan (緣,Conditions) and "Karmic Result" (果,Results).
[Note: Typically, 因果 (cause and effect) is normally translated as karma in English. However, our point is that for karma to be possible, Yuan (緣,Condition) is a necessity. So instead of using karma to translate some of these concepts, I have chosen to translate the individual components. For meaning of Yin and Yuan, please consult the Glossary entry on Nidānas.]
由對果的了解 (痛苦的果、不想再嘗、美好的果實、不願失去) 進而推展到因的討論。 討論自己為什麼一再是苦果、或自己為什麼是幸運兒、通過探討激發因的改造或維持。再來是助力的加入、也就是耕耘、灌溉、這是緣的完成。
Starting with understanding of "Karmic Result" (There is a tendency for us to avoid the painful and suffering results; while wishing to maintain fortunate ones.), we can proceed to consider the Yin (Causes). Which will lead to discussions on why one is always suffering vs. why one is always fortunate. Furthermore, it will lead to investigations on ways to change or maintain the Yin (Causes). Once an Yin has occurred, it awaits the efforts to create the Karmic Result, and these efforts are the completion of Yuan (Conditions).
這三個程序、是佛學的特殊論點、佛法是不能只講因果的、只講因果、那會變成絕對論、這樣的說法、意味著一種行動就會決定人的一生、更嚴重的是無法更改、因為有因便有果(有因不一定有果、因為還沒努力、果實沒有成熟機會)、所以佛法一定得加入緣的條件、緣的納入不僅是學理的具備、更是修法的齊全。
These three steps are unique to Buddhism. Buddhism is not only about Yin(Cause) and Karmic Result(Effect). Because if Karmic Result is the direct consequence of an Yin(Cause), life will be deterministic. This approach means that a Yin(Cause) will determine a person's destiny. To make matters worse, the Karmic Result cannot be changed. Because if there is a Yin(Cause), there must be a Karmic Result(Effect). (If there is a Yin without a Karmic Result, it just mean that the Karmic Result has not manifest itself yet due to lack of efforts.) Therefore, Buddhism must have Yuan(Conditions). With inclusion of Yuan(Conditions), the Buddhism's theory becomes more complete and the Practice become practical.
試想如果所有的條件都是不能改變的、那一切物質、精神、人生 、馬上死寂、所有的努力都是無意義的、那人會想活嗎? 會想動嗎? 就因有創造力、也可以變動、才能喚起生命最大的泉源、起而追求人生、錯誤的可以修正、正確的加以延續、而且是有空間這樣做的、那就是緣、通過緣的努力造就自己想要的果實。
If all the conditions cannot be changed, then all physical items, spirits and life will immediately become dead silent. All the efforts will be meaningless. Why would any one wants to live in that condition? Would a person be motivated? Only creativity, and the ability to change, are able to motive people to pursue life. Mistakes can be corrected, and the Correctness can be extended, and the way to accomplish this is through Yuan. Through the efforts of Yuan, one can create a Karmic Result one hopes for.
這才是佛學想表達的
This is what Buddhism is trying to express.
半寄 Master Ban Ji
While writing "Methods to Reduce Greed", I thought about some old feelings that I have about various methods of practicing Buddhism. Buddhism, from the initial discussions and debates, transformed to become a religion as a way to reduce human suffering. In this process, Buddhists produced a lot of explanations on the nature of suffering; too much in fact. This transformed Buddhism into a sad, pessimistic and passive religion.
如果還原佛學的教導、內容一定會提到因、緣、果、
If we look at the original teaching of Buddhism, we will definitely be talking about Yin (因,Cause), Yuan (緣,Conditions) and "Karmic Result" (果,Results).
[Note: Typically, 因果 (cause and effect) is normally translated as karma in English. However, our point is that for karma to be possible, Yuan (緣,Condition) is a necessity. So instead of using karma to translate some of these concepts, I have chosen to translate the individual components. For meaning of Yin and Yuan, please consult the Glossary entry on Nidānas.]
由對果的了解 (痛苦的果、不想再嘗、美好的果實、不願失去) 進而推展到因的討論。 討論自己為什麼一再是苦果、或自己為什麼是幸運兒、通過探討激發因的改造或維持。再來是助力的加入、也就是耕耘、灌溉、這是緣的完成。
Starting with understanding of "Karmic Result" (There is a tendency for us to avoid the painful and suffering results; while wishing to maintain fortunate ones.), we can proceed to consider the Yin (Causes). Which will lead to discussions on why one is always suffering vs. why one is always fortunate. Furthermore, it will lead to investigations on ways to change or maintain the Yin (Causes). Once an Yin has occurred, it awaits the efforts to create the Karmic Result, and these efforts are the completion of Yuan (Conditions).
這三個程序、是佛學的特殊論點、佛法是不能只講因果的、只講因果、那會變成絕對論、這樣的說法、意味著一種行動就會決定人的一生、更嚴重的是無法更改、因為有因便有果(有因不一定有果、因為還沒努力、果實沒有成熟機會)、所以佛法一定得加入緣的條件、緣的納入不僅是學理的具備、更是修法的齊全。
These three steps are unique to Buddhism. Buddhism is not only about Yin(Cause) and Karmic Result(Effect). Because if Karmic Result is the direct consequence of an Yin(Cause), life will be deterministic. This approach means that a Yin(Cause) will determine a person's destiny. To make matters worse, the Karmic Result cannot be changed. Because if there is a Yin(Cause), there must be a Karmic Result(Effect). (If there is a Yin without a Karmic Result, it just mean that the Karmic Result has not manifest itself yet due to lack of efforts.) Therefore, Buddhism must have Yuan(Conditions). With inclusion of Yuan(Conditions), the Buddhism's theory becomes more complete and the Practice become practical.
試想如果所有的條件都是不能改變的、那一切物質、精神、人生 、馬上死寂、所有的努力都是無意義的、那人會想活嗎? 會想動嗎? 就因有創造力、也可以變動、才能喚起生命最大的泉源、起而追求人生、錯誤的可以修正、正確的加以延續、而且是有空間這樣做的、那就是緣、通過緣的努力造就自己想要的果實。
If all the conditions cannot be changed, then all physical items, spirits and life will immediately become dead silent. All the efforts will be meaningless. Why would any one wants to live in that condition? Would a person be motivated? Only creativity, and the ability to change, are able to motive people to pursue life. Mistakes can be corrected, and the Correctness can be extended, and the way to accomplish this is through Yuan. Through the efforts of Yuan, one can create a Karmic Result one hopes for.
這才是佛學想表達的
This is what Buddhism is trying to express.
半寄 Master Ban Ji
2011年10月11日 星期二
佛法的思向 5 A Guide to Buddhist Thoughts 5
設使能把善根的「根」，加入更寬廣的思想、更正確的思考方向，一旦紮對了地方，則向上成長，自當生機無限！
If we can take the "root" of our virtuous root, adding broader ideas, and pointing it at a better reasoning direction. Once we set the root in the right place, once it starts to grow, it can have unlimited potentials.
比如說：戒律是規範人在一定的範圍內，不致做出太離譜的事來。但如能由外在的戒條看見，甚而摸索到自己內心對這條戒律的清楚度、及其存在的必要、乃至時空背景對它產生的變化性，新時代、舊時代間又如何折衷？倘使摸清楚這些，就其過程來說，經過自己反復的思索，當然戒條便已不是宗教上的規範，不是強迫性、是自發性，甚至是一種涵養！
For example, precepts restrict people's behavior within a certain limit, so people will not attempt anything that is too out of the norm.
If we can take the precepts, and discover for ourselves how we feel about the them; how clear do we understand them; and determine for ourselves if the precepts even necessary.
If we can be clear about the answers to these questions, and even go as far as to understand the historical and cultural backgrounds of the development of these precepts, and how they evolved through space and time; and figure out how to calibrate the precepts between new era and olden days.
Then, these precepts will no longer be religious limits. The Precepts will no longer be compulsive, but voluntary, even become part of one's nature.
再者已不合時代或根本就錯的想法，有無勇氣突破權威、加以承認？如無法突破權威，縱使想了又想，又如何？人終其一生不敢為自己認為對的事負責，不敢為自己的思想背書，真的可稱為修法者？
Furthermore, if a precept is no longer relevant to the new age, or are incorrect in the first place, do we have the courage to rebel against authority? If we are unable to do so, what's the point of thinking about these rules. If a person is never willing to be responsible for what he believes to be right, not willing to stand behind his ideas, how can we call him a practitioner?
很多時候弄不懂敢大聲急呼的想法，都屬權威式的要求，理性的思考反而怯怯的站一旁休息，當然理性勿需狂呼於市集！
Many times, incomprehensible, but the most urgent and loudest ideas are all authoritarian in nature. Rational ideas tend to calmly stand beside, because rational ideas don't need to be sold by street hawkers.
但修法者到底得為自己的想法負責。 這不但是宣誓自己敢跨出第一步，也為來日的追隨者，做一理性的背書！倘使無法跨出這一步，所謂大人相安在？大人者當有所承擔也，亦是自然之事。
But a practitioner still needs to be responsible for his own ideas. Not only does this tell everyone that he has the courage to take that first step, it also means that he will take responsibilities for his teachings for his followers. If a practitioner cannot take this step, where is the great man? It is only natural that a great man has responsibilities.
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If we can take the "root" of our virtuous root, adding broader ideas, and pointing it at a better reasoning direction. Once we set the root in the right place, once it starts to grow, it can have unlimited potentials.
比如說：戒律是規範人在一定的範圍內，不致做出太離譜的事來。但如能由外在的戒條看見，甚而摸索到自己內心對這條戒律的清楚度、及其存在的必要、乃至時空背景對它產生的變化性，新時代、舊時代間又如何折衷？倘使摸清楚這些，就其過程來說，經過自己反復的思索，當然戒條便已不是宗教上的規範，不是強迫性、是自發性，甚至是一種涵養！
For example, precepts restrict people's behavior within a certain limit, so people will not attempt anything that is too out of the norm.
If we can take the precepts, and discover for ourselves how we feel about the them; how clear do we understand them; and determine for ourselves if the precepts even necessary.
If we can be clear about the answers to these questions, and even go as far as to understand the historical and cultural backgrounds of the development of these precepts, and how they evolved through space and time; and figure out how to calibrate the precepts between new era and olden days.
Then, these precepts will no longer be religious limits. The Precepts will no longer be compulsive, but voluntary, even become part of one's nature.
再者已不合時代或根本就錯的想法，有無勇氣突破權威、加以承認？如無法突破權威，縱使想了又想，又如何？人終其一生不敢為自己認為對的事負責，不敢為自己的思想背書，真的可稱為修法者？
Furthermore, if a precept is no longer relevant to the new age, or are incorrect in the first place, do we have the courage to rebel against authority? If we are unable to do so, what's the point of thinking about these rules. If a person is never willing to be responsible for what he believes to be right, not willing to stand behind his ideas, how can we call him a practitioner?
很多時候弄不懂敢大聲急呼的想法，都屬權威式的要求，理性的思考反而怯怯的站一旁休息，當然理性勿需狂呼於市集！
Many times, incomprehensible, but the most urgent and loudest ideas are all authoritarian in nature. Rational ideas tend to calmly stand beside, because rational ideas don't need to be sold by street hawkers.
但修法者到底得為自己的想法負責。 這不但是宣誓自己敢跨出第一步，也為來日的追隨者，做一理性的背書！倘使無法跨出這一步，所謂大人相安在？大人者當有所承擔也，亦是自然之事。
But a practitioner still needs to be responsible for his own ideas. Not only does this tell everyone that he has the courage to take that first step, it also means that he will take responsibilities for his teachings for his followers. If a practitioner cannot take this step, where is the great man? It is only natural that a great man has responsibilities.
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2011年10月8日 星期六
雙十節快樂 Happy Double Ten Day!
Wish everyone a happy Double Ten Day! (At least for the Taiwanese readers. For non-Taiwanese readers, Bet you didn't think you will learn about Taiwanese holidays on this blog.)
We will rest a few days as well.
祝大家有一個愉悅的雙十國慶假期！
本部落格也將休息幾天。
We will rest a few days as well.
祝大家有一個愉悅的雙十國慶假期！
本部落格也將休息幾天。
2011年10月7日 星期五
悟 Epiphany
Epiphany is a process and not a destination.
「悟」是一個過程，不是終點。
In many books on Buddhism, there are countless number of stories of Buddhist monks that had some sort of epiphany from a hit on the head, a spoken word, or a look and a smile. These stories made it seems like they go from knowing nothing, to know everything in a blink of the eye with no cause that can make any sense.
不少佛教典籍寫了很多佛教僧侶，因為被打了一下、一句話或一顰一笑而頓悟的故事。
從這些故事裡，我們都會覺得很神奇，這些僧侶怎麼會因為這種事而「悟」到？好像他們不是人一般。
But what these stories don't tell you is that these monks had been contemplating the issues and concepts for a long time before the epiphany. They had been assembling pieces of the puzzle for a long time, and at the final moment, the last piece was delivered in the form of a hit on the head, a spoken, or a look and a smile.
他們當然是人！這些故事沒有告訴您，他們在「悟」到之前的努力和用功。
他們好像花了很多時間在做拼圖。
然後在「悟」的那當下、那一擊、那一句、那一眼、那一笑給他們最後一小塊拼圖，
而完成了整幅圖畫。
I know as I worked in my high-tech job many years ago, these were how a lot of difficult problems were solved. I am sure other people have the same sort of experiences in their own job. I think about the problem day and night, even in my sleep, and one day, while in the shower, or eating lunch, the solution all of the sudden became clear.
我很多年前在美國的高科技公司工作，遇到許多困難，然而很多問題也是像這樣子，
突然悟到答案的。
我相信其他人也有工作上類似的經驗。
日夜夢裡都在思考一個問題，然後，某天，也許在淋浴時，或吃飯間，
答案自己跑出來便頓時瞭解了。
Epiphany in Buddhism occurs in the same way; through hard work.
「悟」在佛學上也是這樣來的，需要不斷的精進用功。
And sometimes, the moment of epiphany pass you by with you even realize it. It is not until you have to explain it to other people, and amazed at the clarity of your explanation, that you realized that you had the epiphany.
有時，您也不會知道「悟」的那瞬間，直到您要解釋想法給人家聽，才明白原來您有了頓悟。
But, the ideas that resulted from epiphany are not always correct. They might be close, but they still need refinement. Or they might be totally wrong. Just because it is an "epiphany" doesn't mean its true. We need to think like scientists; to test and validate our "epiphany".
但是， 悟到的道理不見得都是正確的。
那些道理也許可以被改得更精準，也有可能是完全錯的。
「悟」不代表正確，我們需要有科學家的精神去不斷的驗證「悟」。
After the epiphany, all that remains are the work involved to validate it and realize it.
「悟」了之後， 還是需要精進用功，才能驗證跟實踐所悟到的道理。
「悟」是一個過程，不是終點。
In many books on Buddhism, there are countless number of stories of Buddhist monks that had some sort of epiphany from a hit on the head, a spoken word, or a look and a smile. These stories made it seems like they go from knowing nothing, to know everything in a blink of the eye with no cause that can make any sense.
不少佛教典籍寫了很多佛教僧侶，因為被打了一下、一句話或一顰一笑而頓悟的故事。
從這些故事裡，我們都會覺得很神奇，這些僧侶怎麼會因為這種事而「悟」到？好像他們不是人一般。
But what these stories don't tell you is that these monks had been contemplating the issues and concepts for a long time before the epiphany. They had been assembling pieces of the puzzle for a long time, and at the final moment, the last piece was delivered in the form of a hit on the head, a spoken, or a look and a smile.
他們當然是人！這些故事沒有告訴您，他們在「悟」到之前的努力和用功。
他們好像花了很多時間在做拼圖。
然後在「悟」的那當下、那一擊、那一句、那一眼、那一笑給他們最後一小塊拼圖，
而完成了整幅圖畫。
I know as I worked in my high-tech job many years ago, these were how a lot of difficult problems were solved. I am sure other people have the same sort of experiences in their own job. I think about the problem day and night, even in my sleep, and one day, while in the shower, or eating lunch, the solution all of the sudden became clear.
我很多年前在美國的高科技公司工作，遇到許多困難，然而很多問題也是像這樣子，
突然悟到答案的。
我相信其他人也有工作上類似的經驗。
日夜夢裡都在思考一個問題，然後，某天，也許在淋浴時，或吃飯間，
答案自己跑出來便頓時瞭解了。
Epiphany in Buddhism occurs in the same way; through hard work.
「悟」在佛學上也是這樣來的，需要不斷的精進用功。
And sometimes, the moment of epiphany pass you by with you even realize it. It is not until you have to explain it to other people, and amazed at the clarity of your explanation, that you realized that you had the epiphany.
有時，您也不會知道「悟」的那瞬間，直到您要解釋想法給人家聽，才明白原來您有了頓悟。
But, the ideas that resulted from epiphany are not always correct. They might be close, but they still need refinement. Or they might be totally wrong. Just because it is an "epiphany" doesn't mean its true. We need to think like scientists; to test and validate our "epiphany".
但是， 悟到的道理不見得都是正確的。
那些道理也許可以被改得更精準，也有可能是完全錯的。
「悟」不代表正確，我們需要有科學家的精神去不斷的驗證「悟」。
After the epiphany, all that remains are the work involved to validate it and realize it.
「悟」了之後， 還是需要精進用功，才能驗證跟實踐所悟到的道理。
2011年10月6日 星期四
光明面 2 The Light Side 2
Let's not forget that ultimate reason for Buddha's teaching is to reach enlightenment and understand the Truth.
不要忘記：佛陀教導我們的是如何覺悟、如何了解真相。
Everything Buddha had said have only one goal, and that is to get us from here to there. The road from here to there is paved with 4 concepts that we need to empirically understand: Śūnyatā, Nidānas, Anicca (commonly translated as impermanence) and Anattā (commonly translated as not-self).
We have already introduced the concept of Śūnyatā and Nidānas, and we will not attempt to discuss much about Anicca and Anattā.
佛陀只有一個目標，那就是讓我們從此岸走到彼岸。
從此岸到彼岸的路有4個概念我們必須完全體會：「空 」、「因緣 」、「無常 」和「無我」。
我們已經介紹過「空 」跟「因緣 」，但不會在這裡討論「無常」和「無我 」。
With these ideas, we can put the benefits of "detached generosity" in context.
If we can perform these acts in a detached manner, in a way, we are doing it with a perfect empirical understanding of Anicca and Anattā. But of course no body can do this from day one. So the practical advice is to perform acts of generosity continually and consistently. The hope here is that one day, after years of work, you will one day perform these acts with total detachment because these acts have become a force of habit. With this one experience, you might have a little empirical understanding of Anicca and Anattā.
有了這些想法，就能瞭解為什麼「若菩薩不住相布施，其福德不可思量。」
因為能夠完全「不住相布施」，需要從「無常」和「無我」的觀點做起，
但沒有人一生出來就能這樣做。
所以，實際的建議是常常布施。這個建議的希望是有一天，經過許多年的「有住相布施」，
一個人某天會突然做出「不住相布施」，畢竟「布施」已成為一個習性，
因而有了一點點「無常」和「無我」的體會。
This is not unlike the Percepts that Buddhist traditions expect monks and students of Buddhism to keep.
傳統佛教要出家人持戒，是希望從長期的持戒去改變自我。
Our method of self-reflection also applied the same principle.
我們的「自我反省」法門也是利用同樣的道理。
The goal of these methods are all the same, they keep trying to force one self to change from within in an attempt to gain some empirical understanding of Anicca and Anattā.
「布施」、「持戒」跟「自我反省」這三個法門的目的都相同，
都是不斷的嘗試從一個人的內心去改變自己。
再從這個改變去接近「無常」和「無我」的體會。
Once one have a slight empirical understanding of Anicca and Anattā, then it becomes easier to empirically understand Śūnyatā and Nidānas.
只要一個人開始有「無常」和「無我 」的體會，對「空 」跟「因緣」的瞭解就會變成簡單許多。
This is why Buddha said that "Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha." (Translation from www.diamon-sutra.com)
因此：佛陀說：「若菩薩不住相布施，其福德不可思量。 」
So you have choices in the "Light Side" as well. Which path you choose will probably be depended on your inclinations. However, regardless of the path, once you have some success in one, the work to reach enlightenment will really start. At that point, it is important to continue to work on fully empirically understand the 4 concepts of Śūnyatā, Nidānas, Anicca and Anattā in order to get closer to the Truth.
也就是說，您也可以選擇「光明面」，您大可依據喜好跟個性去選擇適合您的路。
但無論如何，一旦有些成功，了解真相的工作才會真正開始。
重點是要持續努力，充分體會「空 」跟「因緣」、「無常 」和「無我 」才能接近真相。
光明面是名光明 Light Side is called light
一切路因它而明 Because all paths are lit by it
黑暗面是名黑暗 Dark Side is called dark
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