中國禪宗第二代祖師慧可，問他師父達摩一個問題，很有名! 問題是我心不安!? 沒錯! 【我心不安】，所以我來找尋安心良方，有什麼問題比這個問題更急迫? 是人，才會不安不是嗎? 理所當然修道要解決的是人性的困難點，唯有修過這一切或通過這些人性考驗的修行者，才能教導別人該如何通過! 甚至是取得戰勝人性病態的勝利!
The second patriarch of Chinese Zen Huike asked his teacher, Bodhidharma, a famous question. The question is: My mind/heart is troubled. That's right, my heart/mind is troubled, so I come to find a cure for it. Is there a question more urgent than this? Only people can be troubled, so it is obvious that the whole point of Practice is to take care of the difficulties of human nature. Only practitioners who have conquer all the challenges of human natures can teach other people how to get through it. Even to claim victory in the war again the human sickness.
人因脆弱的性格無法克服，會期待救世主的降臨，但是人們忽略了一點，重重黑暗的人性加在一起祈求，其結果會呈現什麼狀態? 假如把這些祈求，轉變成實際上的行為努力，佛、菩薩、想拉群眾往前走，也會變得輕鬆許多。
People are hoping for a savior to arrive because they cannot conquer their human weakness. But people forget one thing. When you have a group of people praying, what kind of situation would their collective dark side create? If we took these prayers, and turn them into actual efforts to change our behaviors, Buddha and Bodhisattva will have an easier time pushing everyone forward.
站在神與人之間讓我選擇，個人寧願追隨一個真正有著肉體的修行者，去領略什麼叫做人走出來的路!? 我從來清楚人性的光明面，要顯現出來有多麼的困難，悉達多的偉大在於他是人，試著對付自己的人性看看，爾後你會知道那個高峰長相怎樣!? 攀越上去的修行者，值不值得頂禮。
Standing between God and Human, I rather follow a practitioners who has a real physical body, and to understand the path walked by a human being. I have always know how difficult it is to show the brightness of human nature. Siddhartha is great because he was human. If you try to take care of your human nature, you will know what the summit looks like when you get there, and you will know whether you should to respect the practitioners who can climbed to the top.
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月29日 星期三
2012年2月28日 星期二
佛陀是人 2 Buddha is Human 2
第一次我對修行燃起了絕大的信心，在一個封閉的教育體制下，個人一直不知道該如何看待自己? 自己這個凡人身軀，有著七情六慾，卻想修行，那神聖的殿堂裡怎容得下我? 我只能服侍佛 (神)嗎? 可我是佛教徒，是修行者，不是服侍者，這些存在個人心中激盪的想法，被木村泰賢教授給解救出來!
That was the first time I gain tremendous confidence about Practice of Buddhism. In a closed educational system, I never knew how to view myself. I am an ordinary human, full of emotions, but intended to Practice. How can a saintly palace allow me to stay? I can only be in servitude to Buddha (God)? But I am a Buddhist, a practitioner, not a servant. These conflicting thoughts were answered by professor Kimura Taiken.
往後的歲月裡，個人致力一件事，很會修理自己，懦弱的、虛偽的、各種人性的病態，都在承受的起的範圍盡量去試鍊 自己，慢慢的，隨著時間的過去，驚訝的發現，人性的病態有轉移，昇華的跡象出現，雖然不多! 但已足夠支撐自己在人世間，活的從容，過得像人。
For the years that followed, I worked on one thing, and that is to fix myself. All the sicknesses of human nature, the weak and the fake, I tried to overcome. Slowly, with the passage of time, I was surprised to find that my sicknesses had changed, and had a sense of becoming sublime. Not a lot, but enough to support myself, enough for me to live leisurely, like a human being.
就因為個人很努力在修理自己，才發覺這件事好難 ! 好難 !
It is because I am trying to fix myself, that I found that this is very hard.
佛陀是人! 這個論點有這麼可怕嗎? 他是人卻可以克服那麼多人性的通病，去達到一種理想的人格，就是這樣的人格值得頂禮! 足以供奉在廟堂裡膜拜，佛陀是人! 並無損於他的光華，假使他從頭開始就是神的存在，不僅佛學觀點有問題? 更教千千萬萬的追隨者，何去何從 ?
Buddha is human. Is this idea so horrifying? He was a human being, but he was able to conquer many weakness of human nature, to achieve an ideal. This is what deserve our respect. This is why we pay respect to him in the temples, because he is human. This does not reduce his accomplishments and glory. If he was a god from the beginning, then not only does Buddhism become problematic. The millions of followers, what happens to them? Where would they go?
半寄 Master Ban Ji
That was the first time I gain tremendous confidence about Practice of Buddhism. In a closed educational system, I never knew how to view myself. I am an ordinary human, full of emotions, but intended to Practice. How can a saintly palace allow me to stay? I can only be in servitude to Buddha (God)? But I am a Buddhist, a practitioner, not a servant. These conflicting thoughts were answered by professor Kimura Taiken.
往後的歲月裡，個人致力一件事，很會修理自己，懦弱的、虛偽的、各種人性的病態，都在承受的起的範圍盡量去試鍊 自己，慢慢的，隨著時間的過去，驚訝的發現，人性的病態有轉移，昇華的跡象出現，雖然不多! 但已足夠支撐自己在人世間，活的從容，過得像人。
For the years that followed, I worked on one thing, and that is to fix myself. All the sicknesses of human nature, the weak and the fake, I tried to overcome. Slowly, with the passage of time, I was surprised to find that my sicknesses had changed, and had a sense of becoming sublime. Not a lot, but enough to support myself, enough for me to live leisurely, like a human being.
就因為個人很努力在修理自己，才發覺這件事好難 ! 好難 !
It is because I am trying to fix myself, that I found that this is very hard.
佛陀是人! 這個論點有這麼可怕嗎? 他是人卻可以克服那麼多人性的通病，去達到一種理想的人格，就是這樣的人格值得頂禮! 足以供奉在廟堂裡膜拜，佛陀是人! 並無損於他的光華，假使他從頭開始就是神的存在，不僅佛學觀點有問題? 更教千千萬萬的追隨者，何去何從 ?
Buddha is human. Is this idea so horrifying? He was a human being, but he was able to conquer many weakness of human nature, to achieve an ideal. This is what deserve our respect. This is why we pay respect to him in the temples, because he is human. This does not reduce his accomplishments and glory. If he was a god from the beginning, then not only does Buddhism become problematic. The millions of followers, what happens to them? Where would they go?
半寄 Master Ban Ji
2012年2月27日 星期一
佛陀是人 1 Buddha is Human 1
佛教雖然號稱是無神論者，但是在歷經流傳的過程後，悉達多 (佛陀的名字)這個年輕的修道者，在流傳過程中變成早已是成佛的人，他只是來人間示範如何成佛而已!? 所以不能當他是由凡人修成佛的立場來看待，要認定祂早已成佛，已是神聖體的身軀，就連後期發展出來的大乘佛教，裡面所提到的諸佛、菩薩、也是早就修道成就很久的聖人! 這些話在傳播佛教的場合聽起來名正言順，沒什麼好懷疑的，離開傳教的場所，想一下! 佛法是用來修的，如果! 悉達多早就不是一般人，祂跟我不一樣，我學習他的修法，究竟要修到何年何日才能有點影子?
Although Buddhism is suppose to be atheistic, during the spread of Buddhism, Siddhartha (name of the Buddha), the young practitioner, had achieved God like status. People thought of him as a God that came to the human realm to show us how to become Buddha. Because of this attitude, people think that we cannot look at his experience as those of an ordinary human being. People think that we should think of him as a Buddha at birth, with the body accord a deity. Even the Mahayana Buddhism consider the various Buddhas and Bodhisattva as accomplished saints from a long time ago. All these talks seem normal in most Buddhist gatherings, and no body found that there is anything to be suspicious about. But let's think about it, away from Buddhist gatherings. We are trying to practice Buddhism. If Siddhartha was not an ordinary person, if he is different than me, how would I get anywhere with his method?
一個提出生死看法，及解脫之道那麼多見解的宗教，教主與凡夫有著這麼遠的距離，著實令人恐慌 !
It should make people panic if they realize that a founder of a religion that talked about how to view life and death and how to be liberated is so much different than ordinary people.
日本佛教學者木村泰賢 先生，所著的書裡 : 原始佛教思想論，提出一個看法，悉達多當初決定入森林修道時，應該是恐慌的，森林裡伸手不見五指，他又自己一個人 ......... 看到這一段時，大腦頓時像被打了一下，(是腦被打，不是頭 ) 對啊! 怎麼都沒假設這種情況的可能，許多該有的正確想法都被聖人論吞沒了。
Japanese Buddhist scholar, Kimura Taiken, mentioned a view point in his book: "Genshi Bukkyō shisōron"[Note]. He wrote that when Siddhartha went into the jungle to practice, he should be panicking. The jungle was so dark that he could not see his own hand, and he was by himself.....When I saw this part, I felt my brain was struck (The brain that was struck, not the head). Of course, why didn't we assume that this was a possibility? Many correct ideas were all swallowed by the view that Buddha is a saint.
悉達多會恐慌 ，這個意義太大了! 那代表他走過的路，我也可以走，假使他是聖人，那他走過的路，我是無法到達的，他有恐慌需要克服，我也有恐慌，如果我可以克服，那修道的路就會現出來，不是嗎?
Siddhartha was panicking. This means a lot. It means that the path he had walked is accessible to me. If he is a saint, then I will not be able to walk his path. But he has panic attacks that he needed to overcome, so do I. So if I can overcome my feeling of panic, then the path will appear as well. Isn't that so?
半寄 Master Ban Ji
[Note]原始佛教思想論 "Genshi Bukkyō shisōron": I don't think there is an English translation for this book. It meant "Ideas of the Original Buddhism"
Although Buddhism is suppose to be atheistic, during the spread of Buddhism, Siddhartha (name of the Buddha), the young practitioner, had achieved God like status. People thought of him as a God that came to the human realm to show us how to become Buddha. Because of this attitude, people think that we cannot look at his experience as those of an ordinary human being. People think that we should think of him as a Buddha at birth, with the body accord a deity. Even the Mahayana Buddhism consider the various Buddhas and Bodhisattva as accomplished saints from a long time ago. All these talks seem normal in most Buddhist gatherings, and no body found that there is anything to be suspicious about. But let's think about it, away from Buddhist gatherings. We are trying to practice Buddhism. If Siddhartha was not an ordinary person, if he is different than me, how would I get anywhere with his method?
一個提出生死看法，及解脫之道那麼多見解的宗教，教主與凡夫有著這麼遠的距離，著實令人恐慌 !
It should make people panic if they realize that a founder of a religion that talked about how to view life and death and how to be liberated is so much different than ordinary people.
日本佛教學者木村泰賢 先生，所著的書裡 : 原始佛教思想論，提出一個看法，悉達多當初決定入森林修道時，應該是恐慌的，森林裡伸手不見五指，他又自己一個人 ......... 看到這一段時，大腦頓時像被打了一下，(是腦被打，不是頭 ) 對啊! 怎麼都沒假設這種情況的可能，許多該有的正確想法都被聖人論吞沒了。
Japanese Buddhist scholar, Kimura Taiken, mentioned a view point in his book: "Genshi Bukkyō shisōron"[Note]. He wrote that when Siddhartha went into the jungle to practice, he should be panicking. The jungle was so dark that he could not see his own hand, and he was by himself.....When I saw this part, I felt my brain was struck (The brain that was struck, not the head). Of course, why didn't we assume that this was a possibility? Many correct ideas were all swallowed by the view that Buddha is a saint.
悉達多會恐慌 ，這個意義太大了! 那代表他走過的路，我也可以走，假使他是聖人，那他走過的路，我是無法到達的，他有恐慌需要克服，我也有恐慌，如果我可以克服，那修道的路就會現出來，不是嗎?
Siddhartha was panicking. This means a lot. It means that the path he had walked is accessible to me. If he is a saint, then I will not be able to walk his path. But he has panic attacks that he needed to overcome, so do I. So if I can overcome my feeling of panic, then the path will appear as well. Isn't that so?
半寄 Master Ban Ji
[Note]原始佛教思想論 "Genshi Bukkyō shisōron": I don't think there is an English translation for this book. It meant "Ideas of the Original Buddhism"
2012年2月26日 星期日
地獄在哪裡? 2 Where is Hell? 2
看到非洲某些國家狀況的人們，不必再問地獄到底在哪裡? 答案很明顯，在有些人生存的環境裡，那裡的人們像似被綁著一樣，想為自己爭取一點什麼? 那怕只是一小口水，一小口麵包，都像被詛咒一般，求也求不來，還有兇惡的獄卒把守，百般被摧殘，可見只要條件符合，就會出現地獄的現象。
When we see the living conditions of certain countries in Africa, we don't need to ask where hell is. The answer is obvious. It is in some people's living conditions. People there cannot even get a drink of water or a bite of bread even when they beg and pray. It is like they are tied up in jail. They also have mean jailers, who abuse them in every possible ways. It is clear that if the conditions are satisfied, the appearance of hell will appear.
按佛經的脈絡，人們只要在某個行為達到一定的能量，便會爆發屬於那個能量，所引起的命運，有些人在一夕之間破產，也像似從天堂掉到地獄，而一夕致富的人，該是直升天堂的暢快。
According to Buddhist teachings, if a person's certain behavior achieved a specific level of energy, the fate that belongs to this energy based on the person's behavior will be manifest itself. So some people go bankrupt over night, like falling from heaven to hell. Other people who become wealthy over night should feel the bliss of ascending to heaven.
懂得這些理論就知道，真該畏懼的是自己的創作力，其餘圍繞在自己身邊的，不過是隨著自己已開拓的路線在產生罷了! 有修行經驗的學者，會去看到【自己行為還沒出現前的想法】，假如是不好的，而你自己這個時候有能力，在還沒引發成行動前就自己摧毀它，那才是真正要關心的重點。
If you understand this theory, then you would know that you should fear your own actions. Everything else surrounding you just follows the road that you have paved. An experienced practitioner will see "the thought that precede the behavior." If the thought is not good, and you have the ability, you will destroy the thought before it becomes a behavior. This is what you need to worry about.
半寄 Master Ban Ji
上一篇 Previous Part
When we see the living conditions of certain countries in Africa, we don't need to ask where hell is. The answer is obvious. It is in some people's living conditions. People there cannot even get a drink of water or a bite of bread even when they beg and pray. It is like they are tied up in jail. They also have mean jailers, who abuse them in every possible ways. It is clear that if the conditions are satisfied, the appearance of hell will appear.
按佛經的脈絡，人們只要在某個行為達到一定的能量，便會爆發屬於那個能量，所引起的命運，有些人在一夕之間破產，也像似從天堂掉到地獄，而一夕致富的人，該是直升天堂的暢快。
According to Buddhist teachings, if a person's certain behavior achieved a specific level of energy, the fate that belongs to this energy based on the person's behavior will be manifest itself. So some people go bankrupt over night, like falling from heaven to hell. Other people who become wealthy over night should feel the bliss of ascending to heaven.
懂得這些理論就知道，真該畏懼的是自己的創作力，其餘圍繞在自己身邊的，不過是隨著自己已開拓的路線在產生罷了! 有修行經驗的學者，會去看到【自己行為還沒出現前的想法】，假如是不好的，而你自己這個時候有能力，在還沒引發成行動前就自己摧毀它，那才是真正要關心的重點。
If you understand this theory, then you would know that you should fear your own actions. Everything else surrounding you just follows the road that you have paved. An experienced practitioner will see "the thought that precede the behavior." If the thought is not good, and you have the ability, you will destroy the thought before it becomes a behavior. This is what you need to worry about.
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月25日 星期六
地獄在哪裡? 1 Where is Hell? 1
地獄! 所有的宗教都會提到的地方，有很多人好奇的想知道，究竟在哪裡? 有人認為地球中心是熱的，地獄應該在那裡，很多借現象界有的情形，去說明地獄的所在，以佛教觀點來看地獄不見得在特定的地方，畢竟地獄講的已是最惡劣的苦果，尤其佛教不講神的審判，當然也無需設制地獄的牢籠，來懲罰有罪的人。
Hell, a place mentioned by all religions. Many people are curious about its actual location. Some people think that center of the earth is hot, so hell must be there. Others used the phenomenons of the worlds to explain location of hell. From the point of view of Buddhism, hell does not have to be someplace in particular. Because hell is about the worst possible karmic result that one could get. Since Buddhism is not about the judgement of gods, there is no need to create a jail, like hell, to punish people who made mistakes.
一個佛教徒首先一定要清楚，佛陀看見的世界很多部份是別人給祂的想法，例如: 看見一個有福報的人，用祂的觀察去知道他的福是怎麼形成的，看見一個受苦的人們為什麼這麼痛苦? 也是動用觀察的結果，這裡面有的是現象已存在，借現象去說明它背後的原因而已，所以說佛教是無神論者，除了自己的行為產生的限制外，大時代產生的戰亂，歸類於惡業的共業，大時代的繁榮，是福報聚集的共業，沒有神可以審判誰?!
A Buddhist must understand that most of the world that Buddha saw are result of watching other people's lives and behaviors. For example, when he looked at a person with good karma, his observation would showed how good karma formed. He also observed why people suffered. The phenomenons already exist, and he used his observations to explain the reason for the phenomenons. So Buddhism is atheistic. Other than the restrictions caused by one's own behaviors, the time of wars and conflicts are the collective bad karmic result of the people. But the prosperous era is also the collective good karmic result as well. There is no god to judge.
根據這樣的理論，地獄如果存在，可能是如影隨形的跟著有這種業力的人身上，進而演化成個人的遭遇，成為看得見的苦難，以非洲的苦難情況而言，就算有那麼多的善心人士伸出援手，食物還是送不進去，一定要送就得冒著生命的危險，不是地獄是什麼? 連被救濟都顯得困難!
According to this type of theory, if hell does exist, it should be following the person with bad karmic results. The bad karmic results further manifest itself as personal encounters and become visible sufferings. If we use the suffering of the African continent as an example. Many charitable people and organizations are trying to help, but they must risk their lives to just to sent food to the needed. If this is not hell? What is? Even helping them is difficult.
半寄 Master Ban Ji
Hell, a place mentioned by all religions. Many people are curious about its actual location. Some people think that center of the earth is hot, so hell must be there. Others used the phenomenons of the worlds to explain location of hell. From the point of view of Buddhism, hell does not have to be someplace in particular. Because hell is about the worst possible karmic result that one could get. Since Buddhism is not about the judgement of gods, there is no need to create a jail, like hell, to punish people who made mistakes.
一個佛教徒首先一定要清楚，佛陀看見的世界很多部份是別人給祂的想法，例如: 看見一個有福報的人，用祂的觀察去知道他的福是怎麼形成的，看見一個受苦的人們為什麼這麼痛苦? 也是動用觀察的結果，這裡面有的是現象已存在，借現象去說明它背後的原因而已，所以說佛教是無神論者，除了自己的行為產生的限制外，大時代產生的戰亂，歸類於惡業的共業，大時代的繁榮，是福報聚集的共業，沒有神可以審判誰?!
A Buddhist must understand that most of the world that Buddha saw are result of watching other people's lives and behaviors. For example, when he looked at a person with good karma, his observation would showed how good karma formed. He also observed why people suffered. The phenomenons already exist, and he used his observations to explain the reason for the phenomenons. So Buddhism is atheistic. Other than the restrictions caused by one's own behaviors, the time of wars and conflicts are the collective bad karmic result of the people. But the prosperous era is also the collective good karmic result as well. There is no god to judge.
根據這樣的理論，地獄如果存在，可能是如影隨形的跟著有這種業力的人身上，進而演化成個人的遭遇，成為看得見的苦難，以非洲的苦難情況而言，就算有那麼多的善心人士伸出援手，食物還是送不進去，一定要送就得冒著生命的危險，不是地獄是什麼? 連被救濟都顯得困難!
According to this type of theory, if hell does exist, it should be following the person with bad karmic results. The bad karmic results further manifest itself as personal encounters and become visible sufferings. If we use the suffering of the African continent as an example. Many charitable people and organizations are trying to help, but they must risk their lives to just to sent food to the needed. If this is not hell? What is? Even helping them is difficult.
半寄 Master Ban Ji
2012年2月24日 星期五
梁武帝的功德 3 The Merits of Emperor Wu of Liang 3
一則故事含有許多層面的背景，華人有句話說；無心插柳柳成蔭，沒想到後來的佛教徒從這個故事開始認真的計較起來，自己所做的布施是否是真正的功德? 也就是無相布施，其實人們去做很多的善行為，都屬於勞心勞力的，有付出有果實，也是必然的結果，真心付出的自己，為什麼不能自我肯定? 非得冠上是所謂最高等級的布施，才會心安?
A story has many layers of complex backgrounds and contexts. There is a saying in Chinese, "unintentionally planting willow, and soon willows become shade."(unintended consequences.) It is surprising that Buddhists took this story and began to seriously discuss whether their generosities have real merits or not. And what is the considerations for non-attached generosity? In reality, people's very real charitable behaviors are all results of real labors and efforts. It is obvious that if you give, you will receive the fruit of giving. If you can be sincere about your generosity, why can't you affirm yourself? Why do you need to derive comfort from the label of the highest level of generosity?
梁武帝用了近似強迫的手法，讓大臣們捐款，除了是不樂之捐，也說明了古代帝皇專權時，貴為皇帝還是不能為了他的信仰，專制的要別人拿出錢來，這也是身為佛教徒的驕傲，古代國外，含印度本身有多少的信仰是權威的可怕，不容懷疑，宗教的紛爭及戰鬥，奪去了多少人的自由與生命，連人才被冠上妖魔鬼怪的帽子，也是一個個的追殺，而這些痛苦在佛教徒身上，少之又少! 佛教徒從不為別人或與自己不合的教內思想，發動過戰爭，大規模的排除異己，佛教徒大概也不能理解為什麼要為信仰殺人? 因為佛法不是信仰而已! 還要修練的，如果說這世界上有真正的自由，那佛教的精神，該名列第一位。
Emperor Wu of Liang used coercion to make his ministers to donate. Other than the fact that it was done with reluctance, it also illustrated that even in the authoritarian world of ancient empires, an emperor did not choose to directly force other people to give money based on the emperor's belief. This is a pride of Buddhists. In other countries of ancient time, many faiths and beliefs, including India itself, have horrifying authoritarian regimes. Conflicts and wars due to religion took away the freedom and lives of many people. People are even labeled as ghosts and demons and pursued and killed one at a time. But very few of these incidents applied to Buddhists. Buddhists never started war to remove oppositions due to different ideologies. Buddhists cannot also understand why people want to kill in the name of a belief. This is because Buddhism is not a belief, it is also a practice. It there is real freedom in the world, then the spirit of Buddhism should be listed first.
半寄 Master Ban Ji
上一篇 Previous Part
A story has many layers of complex backgrounds and contexts. There is a saying in Chinese, "unintentionally planting willow, and soon willows become shade."(unintended consequences.) It is surprising that Buddhists took this story and began to seriously discuss whether their generosities have real merits or not. And what is the considerations for non-attached generosity? In reality, people's very real charitable behaviors are all results of real labors and efforts. It is obvious that if you give, you will receive the fruit of giving. If you can be sincere about your generosity, why can't you affirm yourself? Why do you need to derive comfort from the label of the highest level of generosity?
梁武帝用了近似強迫的手法，讓大臣們捐款，除了是不樂之捐，也說明了古代帝皇專權時，貴為皇帝還是不能為了他的信仰，專制的要別人拿出錢來，這也是身為佛教徒的驕傲，古代國外，含印度本身有多少的信仰是權威的可怕，不容懷疑，宗教的紛爭及戰鬥，奪去了多少人的自由與生命，連人才被冠上妖魔鬼怪的帽子，也是一個個的追殺，而這些痛苦在佛教徒身上，少之又少! 佛教徒從不為別人或與自己不合的教內思想，發動過戰爭，大規模的排除異己，佛教徒大概也不能理解為什麼要為信仰殺人? 因為佛法不是信仰而已! 還要修練的，如果說這世界上有真正的自由，那佛教的精神，該名列第一位。
Emperor Wu of Liang used coercion to make his ministers to donate. Other than the fact that it was done with reluctance, it also illustrated that even in the authoritarian world of ancient empires, an emperor did not choose to directly force other people to give money based on the emperor's belief. This is a pride of Buddhists. In other countries of ancient time, many faiths and beliefs, including India itself, have horrifying authoritarian regimes. Conflicts and wars due to religion took away the freedom and lives of many people. People are even labeled as ghosts and demons and pursued and killed one at a time. But very few of these incidents applied to Buddhists. Buddhists never started war to remove oppositions due to different ideologies. Buddhists cannot also understand why people want to kill in the name of a belief. This is because Buddhism is not a belief, it is also a practice. It there is real freedom in the world, then the spirit of Buddhism should be listed first.
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月23日 星期四
梁武帝的功德 2 The Merits of Emperor Wu of Liang 2
歷史上沒有說明，達摩是否知道這些事? 假設一、達摩知道他的作為，認為那是強迫性的捐款，所以不加以肯定，假設二 、達摩認為他已非常好，希望他更上一層樓故意講的話，菩提達摩這個修行者，從印度來中國傳大乘佛法，成績斐然，後來被列入中國禪宗第一代祖師，他在跟梁武帝意見不合後，就去了嵩山少林寺面壁，也用一種世人不解的型態，來訴說他想表達的思想，大乘佛學相當重視無上法的修學 (無上法； 是離相不被眼前可看見的一切、牽制 、阻礙的意思)，般若心經是其中最好的一部代表著作，色不異空、空不異色、到不增不減 ............. 短短的經文卻是大乘佛學想要述說的空法精華。
Historically, it is not clear if Bodhidharma knew any of these. If Bodhidharma knew about it and felt that it was forced charity, he obviously would not affirm this behavior. However, if Bodhidharma thought he did very well as a Buddhist, he might say what he did as a way to encourage Emperor Wu of Liang to further height. Bodhidharma came to China from India to spread Mahayana Buddhism with impressive results. He was considered the father of Chinese Zen. After his disagreement with the Emperor, he went to the Shaolin Temple on Mount Song to face a wall. He used a behavior that cannot be understand by people to express his thoughts. Mahayana Buddhism consider "non-attachment" to be an important part of Buddhism. (Non-attachment method: means that practitioner should not let what he can see become an obstacle.) Heart Sutra represents Mahayana Buddhism the best. From form does not differ from Śūnyatā; Śūnyatā does not differ from form, ... to and they neither increase nor diminish.... This short Buddhist Texts is the essence of Śūnyatā that Mahayana Buddhism wants to express.
一個具有空法思想的僧侶，來對待一個想跟他炫耀豐功偉業的帝王，交織的結果，當然是不歡而散，或許達摩剛到中國，知道有這麼一位虔誠信佛的皇帝，一心想對他傳播他學的大乘空法，下猛藥的結果是離題更遠，弄得大家都不了解他，面壁似乎成了不錯的選擇!
The result of an encounter between a monk with knowledge of Śūnyatā, and an emperor that wanted to brag about his works had no choice but to result in the displeasure of both participants. Maybe when Bodhidharma learned of a such devoted emperor when he arrived in China, he was fully prepared to teach him the knowledge of Śūnyatā from Mahayana. The result of such a strong medicine was that people totally misunderstood his intentions, so maybe facing a wall is not such a bad choice.
半寄 Master Ban Ji
Historically, it is not clear if Bodhidharma knew any of these. If Bodhidharma knew about it and felt that it was forced charity, he obviously would not affirm this behavior. However, if Bodhidharma thought he did very well as a Buddhist, he might say what he did as a way to encourage Emperor Wu of Liang to further height. Bodhidharma came to China from India to spread Mahayana Buddhism with impressive results. He was considered the father of Chinese Zen. After his disagreement with the Emperor, he went to the Shaolin Temple on Mount Song to face a wall. He used a behavior that cannot be understand by people to express his thoughts. Mahayana Buddhism consider "non-attachment" to be an important part of Buddhism. (Non-attachment method: means that practitioner should not let what he can see become an obstacle.) Heart Sutra represents Mahayana Buddhism the best. From form does not differ from Śūnyatā; Śūnyatā does not differ from form, ... to and they neither increase nor diminish.... This short Buddhist Texts is the essence of Śūnyatā that Mahayana Buddhism wants to express.
一個具有空法思想的僧侶，來對待一個想跟他炫耀豐功偉業的帝王，交織的結果，當然是不歡而散，或許達摩剛到中國，知道有這麼一位虔誠信佛的皇帝，一心想對他傳播他學的大乘空法，下猛藥的結果是離題更遠，弄得大家都不了解他，面壁似乎成了不錯的選擇!
The result of an encounter between a monk with knowledge of Śūnyatā, and an emperor that wanted to brag about his works had no choice but to result in the displeasure of both participants. Maybe when Bodhidharma learned of a such devoted emperor when he arrived in China, he was fully prepared to teach him the knowledge of Śūnyatā from Mahayana. The result of such a strong medicine was that people totally misunderstood his intentions, so maybe facing a wall is not such a bad choice.
半寄 Master Ban Ji
2012年2月22日 星期三
梁武帝的功德 1 The Merits of Emperor Wu of Liang 1
梁武帝魏晉南北朝時期中國的一個帝王，是一個虔誠的佛教徒，他跟印度來的高僧菩提達摩一場的辯論，掀起中國古代最具爭論的話題，梁武帝有一天問達摩，我一生修造無數的廟宇，渡無數人出家修道，佛教裡能做的都做了，我累積了多少功德? 達摩回答他說並無功德，達摩認為梁武帝做的都是著相的有為法，要修無為法才是最高級的，這場問答為後人留下很大的想像空間， 華人佛教徒都在問，什麼才是無為法?
Emperor Wu of Liang was an emperor during The Period of Disunity in China. He was a devoted Buddhist and his debate with Bodhidharma became one of the most discussed topics of ancient China. The story goes: one day, Emperor Wu of Liang asked Bodhidharma: I constructed and fixed numerous temples, and enabled countless number of people to join sanghas. I did everything that can be done in Buddhism. How much merits (good karmas) did I accumulate? Bodhidharma told him that he had accumulated no merit. Bodhidharma considered all of Emperor Wu of Liang actions was "attached," and non-attachment is the peak of all methods. This story left people with a lot of rooms for imagination. Every Chinese Buddhists asked, how to be non-attached?
這裡的無為法，不是中國老莊的思想，是佛教的空法在中國的另一個翻譯，依照現實的布施行為來看，做了這麼多事情，竟然被評擊到一無是處，還真是心灰意懶，不過梁武帝相當有帝王風度，沒有對達摩做出忤逆者的任何裁決，而這個公案卻為後代華人留下心病，大家都在想著怎樣才可以達到無相布施?
The non-attachment we are discussing here is not Lao-Zhuang's idea of "No Action." It is another explanation of Śūnyatā in China. If we look at the reality of donation, after you did all these and was criticized as doing nothing, wouldn't you be totally dispirited? But Emperor Wu of Liang had some sense of imperial grace, and did not treat Bodhidharma harshly. But this koan left a problem for Chinese. Every one wants to know how to accomplish non-attached generosity.
攤開中國歷史，梁武帝曾經三次捨身同泰寺出家，在皇朝中沒有皇帝的情形下，大臣們只好捐錢給寺廟讓皇帝還俗，這麼奇怪的做法高達四次，每次都是用億元為單位去贖回皇帝的，沒錯! 那些錢都是捐給了寺廟 去做事，可是這樣的做法，該說是梁武帝捐的錢，還是大臣們的不樂之捐。
If we look at Chinese history, Emperor Wu of Liang went to Tong Tai Temple three times to become a monk. When the empire was without its emperor, the ministers and chancellors of the empire had no choice but to donate money to the temple, so the Emperor can return to laity. He did this four times, and every time, it cost these ministers billions of dollars to redeem the emperor. Sure, these money all went to the temples, but did the Emperor donated his own money, or did the ministers donated with reluctance?
半寄 Master Ban Ji
Emperor Wu of Liang was an emperor during The Period of Disunity in China. He was a devoted Buddhist and his debate with Bodhidharma became one of the most discussed topics of ancient China. The story goes: one day, Emperor Wu of Liang asked Bodhidharma: I constructed and fixed numerous temples, and enabled countless number of people to join sanghas. I did everything that can be done in Buddhism. How much merits (good karmas) did I accumulate? Bodhidharma told him that he had accumulated no merit. Bodhidharma considered all of Emperor Wu of Liang actions was "attached," and non-attachment is the peak of all methods. This story left people with a lot of rooms for imagination. Every Chinese Buddhists asked, how to be non-attached?
這裡的無為法，不是中國老莊的思想，是佛教的空法在中國的另一個翻譯，依照現實的布施行為來看，做了這麼多事情，竟然被評擊到一無是處，還真是心灰意懶，不過梁武帝相當有帝王風度，沒有對達摩做出忤逆者的任何裁決，而這個公案卻為後代華人留下心病，大家都在想著怎樣才可以達到無相布施?
The non-attachment we are discussing here is not Lao-Zhuang's idea of "No Action." It is another explanation of Śūnyatā in China. If we look at the reality of donation, after you did all these and was criticized as doing nothing, wouldn't you be totally dispirited? But Emperor Wu of Liang had some sense of imperial grace, and did not treat Bodhidharma harshly. But this koan left a problem for Chinese. Every one wants to know how to accomplish non-attached generosity.
攤開中國歷史，梁武帝曾經三次捨身同泰寺出家，在皇朝中沒有皇帝的情形下，大臣們只好捐錢給寺廟讓皇帝還俗，這麼奇怪的做法高達四次，每次都是用億元為單位去贖回皇帝的，沒錯! 那些錢都是捐給了寺廟 去做事，可是這樣的做法，該說是梁武帝捐的錢，還是大臣們的不樂之捐。
If we look at Chinese history, Emperor Wu of Liang went to Tong Tai Temple three times to become a monk. When the empire was without its emperor, the ministers and chancellors of the empire had no choice but to donate money to the temple, so the Emperor can return to laity. He did this four times, and every time, it cost these ministers billions of dollars to redeem the emperor. Sure, these money all went to the temples, but did the Emperor donated his own money, or did the ministers donated with reluctance?
半寄 Master Ban Ji
2012年2月21日 星期二
咒語 5 Mantra 5
純粹從修行角度來看，既然修行要成就也得累積不可數的資糧，一大群人真心向上集結而成的福報共業，一樣具有抵制黑暗力量的效果，這個方法比咒語、手印、更見陽光、積極、只是人群大都有盲點，不能認識自己生而為人所努力產生的一切善行為，同樣具有威力。
If we look at it purely from the angle of Practice, the amount of capital that is required to have any accomplishment in Practice is uncountable. The collected good karma from a group of people who are truly focused to improve also create powers to defend against the power of darkness. This method is even better than mantras and mudras. It is positive. The problem is that people all have a blind spot. People cannot see the virtuous efforts put forth by a person, have the same power as mantras.
就藏傳密宗而言，達賴喇嘛一直想廢除密宗存在的一些無形世界，他也坦言那是民族性不容易做到，如果佛學的教育， 能讓普羅大眾清楚人性光明面的價值，那才算是成功，佛經裡的一大教育，就是強調人身的尊貴，其他動物都無法有邏輯思考，唯有人可以完全被教育，再憑藉思維攀登精神世界的高峰，人的角色不該消失不見，反而被一大堆儀式取代，沒錯! 人也是很脆弱的，需要儀式的幫助，但人也可以從依賴裡再次重生，重新看待自我的價值。
For Tibetan Buddhism, Dalai Lama has always tried to eliminate the existences of invisible worlds of Tibetan Buddhism. But he was clear that it is difficult to do based on culture. The success of a teaching of Buddhism can only be judged on its effects to let people understand the value of the "Light Side". The biggest teaching of Buddhism is the importance of 'being human'. We have logical reasoning facilities that other animals do not have. Only human beings can be educated, and then use reasons to summit the peak of the world of human spirits. The role of people should not disappear to be replaced by rituals and ceremonies. Sure, people are weak, and need the support of rituals. But people can also be reborn from dependencies, and revisit the value of themselves.
從多種層面探討咒語的面相，讀者想從那個角度切入?
I have discussed many aspects of mantra from different angle. Which angle would you like to think of mantra?
半寄 Master Ban Ji
上一篇 Previous Part
If we look at it purely from the angle of Practice, the amount of capital that is required to have any accomplishment in Practice is uncountable. The collected good karma from a group of people who are truly focused to improve also create powers to defend against the power of darkness. This method is even better than mantras and mudras. It is positive. The problem is that people all have a blind spot. People cannot see the virtuous efforts put forth by a person, have the same power as mantras.
就藏傳密宗而言，達賴喇嘛一直想廢除密宗存在的一些無形世界，他也坦言那是民族性不容易做到，如果佛學的教育， 能讓普羅大眾清楚人性光明面的價值，那才算是成功，佛經裡的一大教育，就是強調人身的尊貴，其他動物都無法有邏輯思考，唯有人可以完全被教育，再憑藉思維攀登精神世界的高峰，人的角色不該消失不見，反而被一大堆儀式取代，沒錯! 人也是很脆弱的，需要儀式的幫助，但人也可以從依賴裡再次重生，重新看待自我的價值。
For Tibetan Buddhism, Dalai Lama has always tried to eliminate the existences of invisible worlds of Tibetan Buddhism. But he was clear that it is difficult to do based on culture. The success of a teaching of Buddhism can only be judged on its effects to let people understand the value of the "Light Side". The biggest teaching of Buddhism is the importance of 'being human'. We have logical reasoning facilities that other animals do not have. Only human beings can be educated, and then use reasons to summit the peak of the world of human spirits. The role of people should not disappear to be replaced by rituals and ceremonies. Sure, people are weak, and need the support of rituals. But people can also be reborn from dependencies, and revisit the value of themselves.
從多種層面探討咒語的面相，讀者想從那個角度切入?
I have discussed many aspects of mantra from different angle. Which angle would you like to think of mantra?
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月20日 星期一
咒語 4 Mantra 4
常跟咒語一起運用的是密宗的手印，手印有加強咒語能力的效果，在很多佛教法會的儀式，尤其是以超度法會為主的儀式，顯教的(大方向是指漢傳佛教) 、密宗的、都可以看到咒語跟手印一起的運用，大概是想借雙重效果，達到超薦、伏魔的目的。
Vajrayāna Buddhism's mudra are often used with mantras. Mudra can amplify the effects of mantra. In many rituals of Buddhist services, especially the services that focused on salvation of the dead, whether it is Chinese Buddhisms or Vajrayāna Buddhism, it is common to see mantras and mudras used together. I guess the idea is to double the effects to reach the goal of salvation or exorcism.
密宗由印度傳入西藏，再結合當地的笨教成為密宗，笨教首重咒語、巫術、而密宗儀軌的前身來自印度婆羅門教，印度釋迦牟尼佛時代，以辯論哲學、八正道、十二因緣，四果的證悟為基礎 (參考阿含經，現今國際的稱呼為原始教典)，這些教法完全看不見咒語的出現，純粹是針對人的修行及可達到的境界做討論與說明，法會的儀式出現是後來，大乘佛法開始的時期，似乎說明佛教從修道與教學的殿堂，走下來遁入人間，開始重視人世間生活的需求，生、離、死、別、的歡樂與哀愁，都須要儀式的慶祝、超度，以達到人性的要求，佛法流傳中，隨著地方性的傳播，也納入當地的習俗。
Indian Vajrayāna Buddhism was spread to Tibet from India, and combined with the local religion, Bon, to become Tibetan Vajrayāna Buddhism. Bon's main focus is mantra and sorcery. The rituals of Indian Vajrayāna's predecessor is Brahmanism from India. At the time of Sakyamuni Buddha's India, Buddhism uses philosophical debates, Noble Eightfold Path, Twelve Niadana and the Four stages of Enlightenment as foundations. (Consult Agama for reference.) These teachings did not show any existence of mantras. At that time, the teaching of Buddhism was simply focused on Practice, and the discussion and clarification on the stages that practitioners can achieve. The rituals and services appeared later, with the start of Mahayana Buddhism. Its appearance seems to imply that Buddhism left the palace of Practice and academic surroundings, to the human world, and started to focus on the need of the people. The joy and sorrows of birth, separation and death, celebration and salvation all needed a ritual. Therefore, the spread of Buddhism also incorporated many local traditions.
古代所有民間的資訊大都是遲緩、黑暗的較多，應運民間需求的宗教，儀軌與儀式一定是佔大部份，甚至是超越佛學本身的。
In ancient time, information that reach the populace tended to be slow, late and dark. To meet the need of the populace, rituals and ceremonies are needed. Sometime, these rituals even exceed the teaching of Buddhism itself.
半寄 Master Ban Ji
Vajrayāna Buddhism's mudra are often used with mantras. Mudra can amplify the effects of mantra. In many rituals of Buddhist services, especially the services that focused on salvation of the dead, whether it is Chinese Buddhisms or Vajrayāna Buddhism, it is common to see mantras and mudras used together. I guess the idea is to double the effects to reach the goal of salvation or exorcism.
密宗由印度傳入西藏，再結合當地的笨教成為密宗，笨教首重咒語、巫術、而密宗儀軌的前身來自印度婆羅門教，印度釋迦牟尼佛時代，以辯論哲學、八正道、十二因緣，四果的證悟為基礎 (參考阿含經，現今國際的稱呼為原始教典)，這些教法完全看不見咒語的出現，純粹是針對人的修行及可達到的境界做討論與說明，法會的儀式出現是後來，大乘佛法開始的時期，似乎說明佛教從修道與教學的殿堂，走下來遁入人間，開始重視人世間生活的需求，生、離、死、別、的歡樂與哀愁，都須要儀式的慶祝、超度，以達到人性的要求，佛法流傳中，隨著地方性的傳播，也納入當地的習俗。
Indian Vajrayāna Buddhism was spread to Tibet from India, and combined with the local religion, Bon, to become Tibetan Vajrayāna Buddhism. Bon's main focus is mantra and sorcery. The rituals of Indian Vajrayāna's predecessor is Brahmanism from India. At the time of Sakyamuni Buddha's India, Buddhism uses philosophical debates, Noble Eightfold Path, Twelve Niadana and the Four stages of Enlightenment as foundations. (Consult Agama for reference.) These teachings did not show any existence of mantras. At that time, the teaching of Buddhism was simply focused on Practice, and the discussion and clarification on the stages that practitioners can achieve. The rituals and services appeared later, with the start of Mahayana Buddhism. Its appearance seems to imply that Buddhism left the palace of Practice and academic surroundings, to the human world, and started to focus on the need of the people. The joy and sorrows of birth, separation and death, celebration and salvation all needed a ritual. Therefore, the spread of Buddhism also incorporated many local traditions.
古代所有民間的資訊大都是遲緩、黑暗的較多，應運民間需求的宗教，儀軌與儀式一定是佔大部份，甚至是超越佛學本身的。
In ancient time, information that reach the populace tended to be slow, late and dark. To meet the need of the populace, rituals and ceremonies are needed. Sometime, these rituals even exceed the teaching of Buddhism itself.
半寄 Master Ban Ji
2012年2月19日 星期日
咒語 3 Mantra 3
每個佛、菩薩、都有自己的跟隨者，既然有侵犯的力量出現，保護自己的追隨者，也是必然要做的，咒語就是這種情況下出現的，由修學有成就的諸佛、菩薩、匯集自己修成的福德或智慧能量、演化為保護力量，加持自己的跟隨者。
Every Buddha and Bodhisattva have their own followers. So if there are attackers, they will of course protect their followers. So Buddhas and Bodhisattva used their own good karma or the power of their own Prajñā, and create mantra as a protective force to support their followers.
我在敬鬼神而遠之裡，有提到鬼神如果有機會，使它們自己的力量得到增強，會變成精魅，所謂妖怪，鬼魅之類，它們的力量都已遠勝鬼神，如果無法出現制衡力量，情形就跟現實世界一樣充斥著黑道，想修正道的行者是不可能得到寧靜的，現實世界需要維持正常運作的法則，修道世界也一樣，失去維持正常運作的軌道時，誰都是無法做事情的。
In "Respectfully staying away from gods and ghosts", I mentioned that if ghosts and gods have a chance, they will increase their own power and become demons and devils. The power of these demons and devils are superior than that of ghosts. So if there is no counter force, the world of practitioners will become the same as the real world. There would be full of crimes and gangs, and the practitioner on the right path will never have a moment of quiet. Real world requires laws to be operated normally, the world of practitioners are the same. Once it is off balance, no one can get anything done.
咒語無法解釋，已包含這一層看不見的原因，咒語大有跟看不見的無形世界對話的意思，對話內容為何? 只有擁有咒語能量的修行者清楚，這是我對咒語了解的程度，當然不是所有佛教咒語都是這種情形，但有一點可以肯定，它們代表著有成就的修行者一種專屬的符號。
Mantra was not explained, because it has this layer of reason that is invisible to us. But it is generally a speech to the invisible world. What's the content of the speech? Only a practitioner who possessed the power of the mantra know. This is what I know about mantras. Of course not all Buddhist mantras are like this. But one thing is certain, it is a unique symbol for an accomplished practitioner.
半寄 Master Ban Ji
Every Buddha and Bodhisattva have their own followers. So if there are attackers, they will of course protect their followers. So Buddhas and Bodhisattva used their own good karma or the power of their own Prajñā, and create mantra as a protective force to support their followers.
我在敬鬼神而遠之裡，有提到鬼神如果有機會，使它們自己的力量得到增強，會變成精魅，所謂妖怪，鬼魅之類，它們的力量都已遠勝鬼神，如果無法出現制衡力量，情形就跟現實世界一樣充斥著黑道，想修正道的行者是不可能得到寧靜的，現實世界需要維持正常運作的法則，修道世界也一樣，失去維持正常運作的軌道時，誰都是無法做事情的。
In "Respectfully staying away from gods and ghosts", I mentioned that if ghosts and gods have a chance, they will increase their own power and become demons and devils. The power of these demons and devils are superior than that of ghosts. So if there is no counter force, the world of practitioners will become the same as the real world. There would be full of crimes and gangs, and the practitioner on the right path will never have a moment of quiet. Real world requires laws to be operated normally, the world of practitioners are the same. Once it is off balance, no one can get anything done.
咒語無法解釋，已包含這一層看不見的原因，咒語大有跟看不見的無形世界對話的意思，對話內容為何? 只有擁有咒語能量的修行者清楚，這是我對咒語了解的程度，當然不是所有佛教咒語都是這種情形，但有一點可以肯定，它們代表著有成就的修行者一種專屬的符號。
Mantra was not explained, because it has this layer of reason that is invisible to us. But it is generally a speech to the invisible world. What's the content of the speech? Only a practitioner who possessed the power of the mantra know. This is what I know about mantras. Of course not all Buddhist mantras are like this. But one thing is certain, it is a unique symbol for an accomplished practitioner.
半寄 Master Ban Ji
2012年2月18日 星期六
咒語 2 Mantra 2
依據佛經的說法每一位，佛、菩薩、歷經種種考驗，成就祂們的世界以後，會產生一定的庇蔭能力，而咒語只是其中的一種，為什麼可以這樣?
According to Buddhist Texts, every Buddha and Bodhisattva, created their worlds after many trials, will have some protective powers. Mantra is only one of them. Why does this happen?
可以這麼說成佛是很困難的一件事，修練時期必須具備六波羅蜜(布施、持戒、忍辱、精進、禪定、智慧 ) ，在生命漫長過程中，甚至於是生生世世的去做這些事，佛教承認輪迴的存在，人死後會再一次的投胎轉世，所以可以延續去做上輩子沒完成的事，不過不是每個人 都可以這樣，想做什麼都可以去做，至少是有福報的力量在背後支持的結果，而福報的意義是上輩子有累積存款的代表，今世做的善行為也是。
It is suffice to say that it is very difficult to become a Buddha. On the path, a practitioner must possesses the 6 Pāramitā (Dāna, Sīla, Kṣānti, Viriya, Paññā, Dhyāna) during his lifetime, or even during many many life times. Buddhism recognizes the existence of rebirth. When people die, they will come back to the world so that they can continue with the tasks they did not finish in the previous life time. But not everyone is able to choose. Only people with enough good karma can have a choice. Good karma means that he has accumulated some savings in the previous life, and the virtuous deeds in this life can do the same as well.
想想一種生生世世都造福於人群的舉動，會為修行者累積下多少的福報 ?這恐怕是算不清的 ! 佛經上說諸佛、菩薩、用祂們建立的福報，去成就屬於每個成就者的國度，有國度就有侵犯者 ，咒語便在這種情形下產生。
Let us consider that if a practitioners is doing everything he can to benefit mankind, for many many life times, what kind of good karma would this person possesses? Probably uncountable. Buddhist Texts said that Buddhas and Bodhisattva use their good karma to create their world. But if there is a world, there will be invaders. So mantra was created.
有些諸佛、菩薩、的國度不見得有入侵者，不過現在不是這裡討論範圍。
Some Buddhas and Bodhisattvas' worlds do not have invaders, but that is out of the scope of this discussion.
半寄 Master Ban Ji
According to Buddhist Texts, every Buddha and Bodhisattva, created their worlds after many trials, will have some protective powers. Mantra is only one of them. Why does this happen?
可以這麼說成佛是很困難的一件事，修練時期必須具備六波羅蜜(布施、持戒、忍辱、精進、禪定、智慧 ) ，在生命漫長過程中，甚至於是生生世世的去做這些事，佛教承認輪迴的存在，人死後會再一次的投胎轉世，所以可以延續去做上輩子沒完成的事，不過不是每個人 都可以這樣，想做什麼都可以去做，至少是有福報的力量在背後支持的結果，而福報的意義是上輩子有累積存款的代表，今世做的善行為也是。
It is suffice to say that it is very difficult to become a Buddha. On the path, a practitioner must possesses the 6 Pāramitā (Dāna, Sīla, Kṣānti, Viriya, Paññā, Dhyāna) during his lifetime, or even during many many life times. Buddhism recognizes the existence of rebirth. When people die, they will come back to the world so that they can continue with the tasks they did not finish in the previous life time. But not everyone is able to choose. Only people with enough good karma can have a choice. Good karma means that he has accumulated some savings in the previous life, and the virtuous deeds in this life can do the same as well.
想想一種生生世世都造福於人群的舉動，會為修行者累積下多少的福報 ?這恐怕是算不清的 ! 佛經上說諸佛、菩薩、用祂們建立的福報，去成就屬於每個成就者的國度，有國度就有侵犯者 ，咒語便在這種情形下產生。
Let us consider that if a practitioners is doing everything he can to benefit mankind, for many many life times, what kind of good karma would this person possesses? Probably uncountable. Buddhist Texts said that Buddhas and Bodhisattva use their good karma to create their world. But if there is a world, there will be invaders. So mantra was created.
有些諸佛、菩薩、的國度不見得有入侵者，不過現在不是這裡討論範圍。
Some Buddhas and Bodhisattvas' worlds do not have invaders, but that is out of the scope of this discussion.
半寄 Master Ban Ji
2012年2月17日 星期五
咒語 1 Mantra 1
咒語對佛教徒來說應該都不陌生，可是也說不上來它是什麼? 對初看佛經的人而言，更會被一大串聽都聽不懂的語言，弄得一頭霧水! 不管新進者或久入佛門的信眾，相信對咒語都是有聽沒有懂，為什麼有這麼多不同的咒語? 又為什麼需要這麼多咒語? 稍微來談一下。
Mantras should be something that Buddhists are familiar with. But I think that most Buddhists cannot explain it. Someone who looked at Buddhist Texts for the first time must be confused with a string of incomprehensible sounds. I am sure that most new comers to Buddhism only hear the sounds of mantra and do not understand any of it. Why are there so many mantras, and why are they necessary? Let's discuss.
佛教界最為信眾所知的咒語，莫過於六字大明咒，大悲咒、這兩個咒語都跟觀世音菩薩有關連， 咒語在華人世界一直都是採取音調，字義直接寫上來，也就是翻譯經文，不翻譯咒語， 因為咒語被列入佛、菩薩、心語，屬於神秘世界的語言，每一位佛、菩薩，都擁有自己的心語，所以可以看見每一部佛經，都有屬於那部經典咒語的出現，但意思是什麼自古以來就無解!
The most popular mantras in the world of Buddhism probably are "Om mani padme hum" and the "Mahā Karuṇā Dhāranī ". These two mantras are related to Avalokiteśvarā. In the Chinese culture, mantra are never translated, and only the sound of the mantra is maintained. Mantras are considered to be a mystical language and are part of Buddha, Bodhisattva, and Bodhisattva's own languages. Every Buddha and Bodhisattva have their own languages, so if you read a Buddhist Text, you will see the mantra related to that Buddhist Text. But the meanings of these mantra are never explained.
用神秘的語言來形容咒語，往往讓它更進一步的蒙上神話色彩，如果想要說明它，這方面的資料可說是零，很傷腦筋的，無論如何說一些，總比全然不知好。
Use mysterious languages to explain mantra will let it become even more mystical. Since there are very little information available to explain it, some knowledge of it is better than no knowledge.
半寄 Master Ban Ji
Mantras should be something that Buddhists are familiar with. But I think that most Buddhists cannot explain it. Someone who looked at Buddhist Texts for the first time must be confused with a string of incomprehensible sounds. I am sure that most new comers to Buddhism only hear the sounds of mantra and do not understand any of it. Why are there so many mantras, and why are they necessary? Let's discuss.
佛教界最為信眾所知的咒語，莫過於六字大明咒，大悲咒、這兩個咒語都跟觀世音菩薩有關連， 咒語在華人世界一直都是採取音調，字義直接寫上來，也就是翻譯經文，不翻譯咒語， 因為咒語被列入佛、菩薩、心語，屬於神秘世界的語言，每一位佛、菩薩，都擁有自己的心語，所以可以看見每一部佛經，都有屬於那部經典咒語的出現，但意思是什麼自古以來就無解!
The most popular mantras in the world of Buddhism probably are "Om mani padme hum" and the "Mahā Karuṇā Dhāranī ". These two mantras are related to Avalokiteśvarā. In the Chinese culture, mantra are never translated, and only the sound of the mantra is maintained. Mantras are considered to be a mystical language and are part of Buddha, Bodhisattva, and Bodhisattva's own languages. Every Buddha and Bodhisattva have their own languages, so if you read a Buddhist Text, you will see the mantra related to that Buddhist Text. But the meanings of these mantra are never explained.
用神秘的語言來形容咒語，往往讓它更進一步的蒙上神話色彩，如果想要說明它，這方面的資料可說是零，很傷腦筋的，無論如何說一些，總比全然不知好。
Use mysterious languages to explain mantra will let it become even more mystical. Since there are very little information available to explain it, some knowledge of it is better than no knowledge.
半寄 Master Ban Ji
2012年2月16日 星期四
網路世界 Internet
In the old days, there is the visible realm, the one where people resided, and the invisible ones occupied by ghosts and gods. In those times, people have a tendency to attribute every phenomenons that they could not directly understand to ghosts and gods of the invisible realms.
在古代，有人的有形世界，也有鬼神的無形世界。那時，當人們無法了解一個現象時，他們會用無形的鬼神來解釋。
Today, thanks to our more advance understanding of the physical realms, we can explain many of the phenomenons that were previously attributed to ghosts and gods. But in the process, another realm is created, and that is the Internet.
今天，因為科學的進步，我們可以用物理知識來解釋很多以往被歸於鬼神的現象。但在這過程中，卻創造了另一種世界，那就是網路世界。
Internet shares the properties of the realm of the ghosts and gods, but also properties of the physical world, and is a good analogy of the realm of the ghosts and gods that Master Ban Ji had written about.
網路世界跟鬼神世界很相似，但也有一些有形世界的性質，可以用來比喻半寄師父寫的鬼神世界。
All that you see on your computer are projections of people's will. Some websites are created by a single person, some are by a group of people. But every website's strength is derived by their visitors. Every time you visit a site, you gave your "energy" to the website. The more power a website have, the bigger it is. So every website competes for your "energy." Some does it by trying to offer good products, good services and good contents. While others will use subterfuges to gain your attention, such as spams. Some websites attempts to provide you with valuable services, while some with disinformation, or even attempt to compromise your computer, and take it over as their own. Some websites even release automatons, that are like willpower without a physical body, doing the bidding of their original creators.
您在電腦上看到的網站都是意志的投影。有些網站是由一個人創建的，有些是由一群人。但是，每個網站的力量都是來自他們的訪客，每次您進一個網站，便給它您的「能量」，一個網站的大小端看它的「能量」來決定。 因此，每個網站都在為了您的「能量」而競爭。有些提供好的產品、好的服務，和好的內容來吸引您；但有些會用詭計來吸引您的關注，如：垃圾郵件。某些網站試圖提供有價值的服務，而另一些給您假的信息，甚至企圖侵入您的電腦，想把您的電腦變成它的。甚至有些網站會發布的「機器人」，像沒有身體的意志力來做事 。
Some websites, are so big and powerful, like Google or Facebook, they can almost be consider as gods on the Internet. But they are jealous gods, they compete with each other for your attentions. Many wars are fought between these giants or their subsidiaries out of our views. Because like all websites, they exist only because people want them to exist. Without support of people, even the likes of Google will disappear without a trace, like many gods of old, to become legends and stories for future generations.
一些網站， 像Google或Facebook很強大，幾乎是網路世界的神，但他們是有嫉妒心的神。
為了您的「能量」，他們互相競爭，打很多我們看不見的戰爭。 因為像所有的網站一樣，人的「能量」讓它們存在。沒有人的支持，甚至 Google也會消失，像許多古老的神，成為後代的傳說和故事一般。
We, in the physical realm, use our creativity, our actions, our intellect and our emotions to create contents on the Internet. But these contents can also impact the physical realms. While these contents cannot directly affect physical things, but they can influence people to do so.
我們在有形世界，用創造力、智慧和情緒，來建立網路世界的內容。但是，這些內容也可以影響有形世界，雖然這些內容不能直接牽動有形的東西，卻可以影響人去達成想要的目標。
The world of ghosts and gods is no different than what I have just described about the Internet. Like websites, these ghosts and gods are just trying to survive and grow. Ghosts and gods and websites do not care if you are "good" or "bad", they just want your support and your energy. Some does it above board, while others will lie, beg, steal and rob. Some are aggressive in their approaches, while others are passive. Some will even attempt to eliminate their competitions or their competitions' supports in an aggressive manner.
鬼神世界跟我所寫的網路世界沒有甚麼不同。鬼神跟網站一樣，都只想生存和發展。鬼神和網站都不在乎您是「好人」或「壞人」，祂們只要您的支持和能量。 有些用光明磊落的方法；有些會用乞討、偷竊和搶劫的方式。 有些是積極的，而有些被動的，有些甚至企圖消除祂們的競爭者或支持競爭者的人。
If what I have just written seems like the real world, well, because it is. All three worlds are all projections of human nature; they are all projection of us. To be able to live free in one of this world will allow you to live free in all three. Because they are all intertwined.
我所寫的好像跟現實世界很像，那是當然的。三個世界都是人性的投影，也都是我們的投影。一個人如果能在其中一個世界自在的生活，他也可以很自在的在這三個世界裡。因為他們都是交織在一起的。
There is only one way to live free, and that is to be enlightened. Going into the wilderness to escape from the realm of Internet, or to spent all your time in samadhi, is only locking yourself up in the prison of your own making. It is not what people should do. People should live in the world of people, free and unfettered.
只有一條路能讓您有自由的生活，那就是成為覺者。進深山去避免網路，或時常在定中，只把自身鎖在自己製造的監獄裡，這不是人應該做的。 人應該自在的生活在人群中。
在古代，有人的有形世界，也有鬼神的無形世界。那時，當人們無法了解一個現象時，他們會用無形的鬼神來解釋。
Today, thanks to our more advance understanding of the physical realms, we can explain many of the phenomenons that were previously attributed to ghosts and gods. But in the process, another realm is created, and that is the Internet.
今天，因為科學的進步，我們可以用物理知識來解釋很多以往被歸於鬼神的現象。但在這過程中，卻創造了另一種世界，那就是網路世界。
Internet shares the properties of the realm of the ghosts and gods, but also properties of the physical world, and is a good analogy of the realm of the ghosts and gods that Master Ban Ji had written about.
網路世界跟鬼神世界很相似，但也有一些有形世界的性質，可以用來比喻半寄師父寫的鬼神世界。
All that you see on your computer are projections of people's will. Some websites are created by a single person, some are by a group of people. But every website's strength is derived by their visitors. Every time you visit a site, you gave your "energy" to the website. The more power a website have, the bigger it is. So every website competes for your "energy." Some does it by trying to offer good products, good services and good contents. While others will use subterfuges to gain your attention, such as spams. Some websites attempts to provide you with valuable services, while some with disinformation, or even attempt to compromise your computer, and take it over as their own. Some websites even release automatons, that are like willpower without a physical body, doing the bidding of their original creators.
您在電腦上看到的網站都是意志的投影。有些網站是由一個人創建的，有些是由一群人。但是，每個網站的力量都是來自他們的訪客，每次您進一個網站，便給它您的「能量」，一個網站的大小端看它的「能量」來決定。 因此，每個網站都在為了您的「能量」而競爭。有些提供好的產品、好的服務，和好的內容來吸引您；但有些會用詭計來吸引您的關注，如：垃圾郵件。某些網站試圖提供有價值的服務，而另一些給您假的信息，甚至企圖侵入您的電腦，想把您的電腦變成它的。甚至有些網站會發布的「機器人」，像沒有身體的意志力來做事 。
Some websites, are so big and powerful, like Google or Facebook, they can almost be consider as gods on the Internet. But they are jealous gods, they compete with each other for your attentions. Many wars are fought between these giants or their subsidiaries out of our views. Because like all websites, they exist only because people want them to exist. Without support of people, even the likes of Google will disappear without a trace, like many gods of old, to become legends and stories for future generations.
一些網站， 像Google或Facebook很強大，幾乎是網路世界的神，但他們是有嫉妒心的神。
為了您的「能量」，他們互相競爭，打很多我們看不見的戰爭。 因為像所有的網站一樣，人的「能量」讓它們存在。沒有人的支持，甚至 Google也會消失，像許多古老的神，成為後代的傳說和故事一般。
We, in the physical realm, use our creativity, our actions, our intellect and our emotions to create contents on the Internet. But these contents can also impact the physical realms. While these contents cannot directly affect physical things, but they can influence people to do so.
我們在有形世界，用創造力、智慧和情緒，來建立網路世界的內容。但是，這些內容也可以影響有形世界，雖然這些內容不能直接牽動有形的東西，卻可以影響人去達成想要的目標。
The world of ghosts and gods is no different than what I have just described about the Internet. Like websites, these ghosts and gods are just trying to survive and grow. Ghosts and gods and websites do not care if you are "good" or "bad", they just want your support and your energy. Some does it above board, while others will lie, beg, steal and rob. Some are aggressive in their approaches, while others are passive. Some will even attempt to eliminate their competitions or their competitions' supports in an aggressive manner.
鬼神世界跟我所寫的網路世界沒有甚麼不同。鬼神跟網站一樣，都只想生存和發展。鬼神和網站都不在乎您是「好人」或「壞人」，祂們只要您的支持和能量。 有些用光明磊落的方法；有些會用乞討、偷竊和搶劫的方式。 有些是積極的，而有些被動的，有些甚至企圖消除祂們的競爭者或支持競爭者的人。
If what I have just written seems like the real world, well, because it is. All three worlds are all projections of human nature; they are all projection of us. To be able to live free in one of this world will allow you to live free in all three. Because they are all intertwined.
我所寫的好像跟現實世界很像，那是當然的。三個世界都是人性的投影，也都是我們的投影。一個人如果能在其中一個世界自在的生活，他也可以很自在的在這三個世界裡。因為他們都是交織在一起的。
There is only one way to live free, and that is to be enlightened. Going into the wilderness to escape from the realm of Internet, or to spent all your time in samadhi, is only locking yourself up in the prison of your own making. It is not what people should do. People should live in the world of people, free and unfettered.
只有一條路能讓您有自由的生活，那就是成為覺者。進深山去避免網路，或時常在定中，只把自身鎖在自己製造的監獄裡，這不是人應該做的。 人應該自在的生活在人群中。
2012年2月15日 星期三
第三個變化 Third Change
Today, we observed the third round of our on-going saga of husband vs. wife match.
今天，我們又有了夫妻戰，第三輪。
The background of our fight was not important. But it was kitchen-scraps that caused the fight.
吵架的背景不是很重要，只能說是「廚餘」所引發的。
I was making dinner, and generated some kitchen-scrap. In Taiwan, kitchen-scraps must be placed into a different container in the trash collection area, and I find it a pain and annoyance to do so. It was not one of my favorite things to do.
當時，我正在煮飯，產生一些廚餘。在台灣，有專用容器在我們住的大樓回收廚餘。我覺得倒廚餘很煩，不是我喜愛做的事。
I found the mess in the kitchen annoying, so I asked my wife to take the kitchen-scrap to the trash area. She did not want to do so, because I had not finish making dinner, and if I generated more kitchen-scrap, she might need to go one more time. She obviously does not like to visit the trash area either.
我覺得廚房很亂，所以問我太太能不能幫我先下樓倒掉廚餘。當時她不想，因為我還沒煮完飯，可能會產生更多廚餘，所以她也許要再跑一 趟。她顯然也不喜歡倒廚餘。
She said something. Then I said something. She said something more. I raised my voice and said something more. This continued for a while, until I got angry and threw the sponge in the sink. At that point, we stopped. I said we are done arguing because I got angry. She took the trash out and I finished making dinner.
她說了一些話，我回她；她說更多，我更大聲的回，說比她多。這種情況持續了一段時間，直到我生氣了，把手上洗碗盤的海綿丟進水槽裡。那時，我們停下來，我說不可以吵了，因為我生氣了！最後，她去倒廚餘，我完成晚餐。
This might seem like a typical fight between couples. But what you did not see was the important aspect of the fight. Between the time we started the fight, and by the time that I threw the sponge, neither one of us had anger in our heart. We raised our voices not because we were angry. We raised our voices because we strengthened our will. I thought that I was right, and she thought that she was right, and neither of us were willing to back down. It was really a battle of will, more than fighting. When I threw down the sponge, I was angry, so we stopped.
這看起來像是一個典型的吵架。但您看不到的是：在吵架過程中，我們都沒有生氣。我們提高說話的聲音，不是因為生氣，而是去強化意志力。我認為我對，她認為她對，我們都不認輸。這是意志的戰鬥，不是吵架。當我丟下海綿時，我真的生氣了！所以停止戰鬥。
The anger that I expressed lasted about a second, and it was gone. Because I was able to immediately reflect on the fight, and made the observation that I just wrote. When she came back, I told her my observations and a few jokes later, it was like the fight never existed.
我的憤怒1秒內就不見了，因為我能夠立即反省剛寫的這個過程。我太太回來時，我告訴她自己的觀察，大笑幾聲後，這場吵架似乎從沒發生過。
Furthermore, she told me that when she was taking out the trash, she thought she should cry, because I yelled at her. But she told me that she could not cry because she didn't have sorrow within her. She did not cry because she could not think of a reason to cry.
此外，她告訴我，當她在倒廚餘時，覺得應該要哭，因為我對她大吼。但其實她並沒有哭，因為心裡沒有受傷。 她無法哭，因為她想不出需要哭的理由。（以前，她超愛哭的）
I think this is another measure of our progress on the Path.
我想，這應該是另一個進步的表示。
今天，我們又有了夫妻戰，第三輪。
The background of our fight was not important. But it was kitchen-scraps that caused the fight.
吵架的背景不是很重要，只能說是「廚餘」所引發的。
I was making dinner, and generated some kitchen-scrap. In Taiwan, kitchen-scraps must be placed into a different container in the trash collection area, and I find it a pain and annoyance to do so. It was not one of my favorite things to do.
當時，我正在煮飯，產生一些廚餘。在台灣，有專用容器在我們住的大樓回收廚餘。我覺得倒廚餘很煩，不是我喜愛做的事。
I found the mess in the kitchen annoying, so I asked my wife to take the kitchen-scrap to the trash area. She did not want to do so, because I had not finish making dinner, and if I generated more kitchen-scrap, she might need to go one more time. She obviously does not like to visit the trash area either.
我覺得廚房很亂，所以問我太太能不能幫我先下樓倒掉廚餘。當時她不想，因為我還沒煮完飯，可能會產生更多廚餘，所以她也許要再跑一 趟。她顯然也不喜歡倒廚餘。
She said something. Then I said something. She said something more. I raised my voice and said something more. This continued for a while, until I got angry and threw the sponge in the sink. At that point, we stopped. I said we are done arguing because I got angry. She took the trash out and I finished making dinner.
她說了一些話，我回她；她說更多，我更大聲的回，說比她多。這種情況持續了一段時間，直到我生氣了，把手上洗碗盤的海綿丟進水槽裡。那時，我們停下來，我說不可以吵了，因為我生氣了！最後，她去倒廚餘，我完成晚餐。
This might seem like a typical fight between couples. But what you did not see was the important aspect of the fight. Between the time we started the fight, and by the time that I threw the sponge, neither one of us had anger in our heart. We raised our voices not because we were angry. We raised our voices because we strengthened our will. I thought that I was right, and she thought that she was right, and neither of us were willing to back down. It was really a battle of will, more than fighting. When I threw down the sponge, I was angry, so we stopped.
這看起來像是一個典型的吵架。但您看不到的是：在吵架過程中，我們都沒有生氣。我們提高說話的聲音，不是因為生氣，而是去強化意志力。我認為我對，她認為她對，我們都不認輸。這是意志的戰鬥，不是吵架。當我丟下海綿時，我真的生氣了！所以停止戰鬥。
The anger that I expressed lasted about a second, and it was gone. Because I was able to immediately reflect on the fight, and made the observation that I just wrote. When she came back, I told her my observations and a few jokes later, it was like the fight never existed.
我的憤怒1秒內就不見了，因為我能夠立即反省剛寫的這個過程。我太太回來時，我告訴她自己的觀察，大笑幾聲後，這場吵架似乎從沒發生過。
Furthermore, she told me that when she was taking out the trash, she thought she should cry, because I yelled at her. But she told me that she could not cry because she didn't have sorrow within her. She did not cry because she could not think of a reason to cry.
此外，她告訴我，當她在倒廚餘時，覺得應該要哭，因為我對她大吼。但其實她並沒有哭，因為心裡沒有受傷。 她無法哭，因為她想不出需要哭的理由。（以前，她超愛哭的）
I think this is another measure of our progress on the Path.
我想，這應該是另一個進步的表示。
2012年2月14日 星期二
三十三天 5 Trayastriṃśa 5
時間轉至今日，跟現今科學做個相互比較，依然不能懂? 印度人連微塵土都討論過，相當於最小單位的探討， 為什麼那時沒有印度人有興趣把它用實驗表現出來?
Indians had discussed the concepts of "microscopic dusts" back in the time of Buddha, which is the investigation of the smallest units. This concept is comparable with what the scientists are doing today with investigation into quantum particles and beyond. So why were there no Indians at that time even interested in the discovery of these "microscopic dusts"?
三十三天看過資料的讀者，一定會覺得我寫的好少，沒錯! 是寫得很少，關於三十三天的記載內容是非常豐富的，也許是這樣的緣故讓它顯得龐雜難懂，看不懂的讀者會把它當神話來對待，神話世界是虛構的，可是印度人的宇宙觀有很大部份是觀察得來的，所以我選擇從三十三天形成的路徑，概念去說明，有興趣的讀者可以自己找來看看，把我的說法當索引就好。
Readers who had read about Trayastriṃśa must think I have not written much on the topic. They are right. There are a lot of materials written on Trayastriṃśa already, and maybe why Trayastriṃśa seems complex and hard to understand. So people tend to treat it as a mythology. Mythologies are fictional stories, but the cosmology of Indians were observed. So I choose to use Trayastriṃśa as an example to explain how it came about. People who are interested in Trayastriṃśa can find out more about it on their own, but they can use this article as a guide.
再有印度人發現的人體功能問題，跟少林拳一樣， 有一套一定的修練程序，只是內容得加上理論配合，這些我想我們在文章裡都介紹過，沒什麼好奇怪的?!
Furthermore, the human abilities that Indians discovered are like Shaolin martial art, they both have a well defined set of trainings. But the contents of the trainings are complemented with theories. I think we have explained these trainings in previous articles, so there is nothing strange about it.
只要你變成這方面的專家，鑽研以後也會懂，
If you become an expert in this area, you will understand all these after some research.
補充一點 ，三十三天為印度古老年代就形成的一套宇宙看法，不是佛陀創造的，佛陀本身是當時的貴族兼知識份子，除了承襲印度哲學外，又加上自己的開創，閱讀世界上所有的學問一定要看到背後支持的文化架構，才能了解整個過程，也容易清楚為什麼這個學問會這麼說。
One more point, Trayastriṃśa was an established cosmological view of Indian prior to Buddha. It was not created by Buddha. Buddha was a royalty and an intellectual at the time, other than inherited the philosophy of India, he added his own creations. So when you read the knowledge of the world, you need to see the cultural framework in the background in order to be able to understand how the knowledge came to be. So you can also understand why knowledge is the way it is.
半寄 Master Ban Ji
上一篇 Previous Part
Indians had discussed the concepts of "microscopic dusts" back in the time of Buddha, which is the investigation of the smallest units. This concept is comparable with what the scientists are doing today with investigation into quantum particles and beyond. So why were there no Indians at that time even interested in the discovery of these "microscopic dusts"?
三十三天看過資料的讀者，一定會覺得我寫的好少，沒錯! 是寫得很少，關於三十三天的記載內容是非常豐富的，也許是這樣的緣故讓它顯得龐雜難懂，看不懂的讀者會把它當神話來對待，神話世界是虛構的，可是印度人的宇宙觀有很大部份是觀察得來的，所以我選擇從三十三天形成的路徑，概念去說明，有興趣的讀者可以自己找來看看，把我的說法當索引就好。
Readers who had read about Trayastriṃśa must think I have not written much on the topic. They are right. There are a lot of materials written on Trayastriṃśa already, and maybe why Trayastriṃśa seems complex and hard to understand. So people tend to treat it as a mythology. Mythologies are fictional stories, but the cosmology of Indians were observed. So I choose to use Trayastriṃśa as an example to explain how it came about. People who are interested in Trayastriṃśa can find out more about it on their own, but they can use this article as a guide.
再有印度人發現的人體功能問題，跟少林拳一樣， 有一套一定的修練程序，只是內容得加上理論配合，這些我想我們在文章裡都介紹過，沒什麼好奇怪的?!
Furthermore, the human abilities that Indians discovered are like Shaolin martial art, they both have a well defined set of trainings. But the contents of the trainings are complemented with theories. I think we have explained these trainings in previous articles, so there is nothing strange about it.
只要你變成這方面的專家，鑽研以後也會懂，
If you become an expert in this area, you will understand all these after some research.
補充一點 ，三十三天為印度古老年代就形成的一套宇宙看法，不是佛陀創造的，佛陀本身是當時的貴族兼知識份子，除了承襲印度哲學外，又加上自己的開創，閱讀世界上所有的學問一定要看到背後支持的文化架構，才能了解整個過程，也容易清楚為什麼這個學問會這麼說。
One more point, Trayastriṃśa was an established cosmological view of Indian prior to Buddha. It was not created by Buddha. Buddha was a royalty and an intellectual at the time, other than inherited the philosophy of India, he added his own creations. So when you read the knowledge of the world, you need to see the cultural framework in the background in order to be able to understand how the knowledge came to be. So you can also understand why knowledge is the way it is.
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月13日 星期一
三十三天 4 Trayastriṃśa 4
用眼睛去觀察世界，也會是一種具體的見解，以福報來說一件事能付出多少， 造就的福份也不同，付出20%得到的是20%， 同理30%、 50%、90%、都是不同的回報，這些不一樣的條件造就每一層天的世界，印度人觀察到人群的行為有非常多不同的形態，所以用了那麼多天來當界定說明。
The worlds that are observed by eyes are a concrete point of view to some degrees. If we discuss this in term of good karma (merit), how much you receive in term of good karma depends on how much you paid. If you paid 20%, you will received 20%. Similarly, 30%, 50%, 90% are all different returns. Every level of "heaven" are created with these different type of conditions. Indians observed that people have many different type of behaviors, so they used these many heavens to explain them.
我們從現今資訊的發達更知道，人群的所有行為的確是人人不同! 一群人有一群人的特色，及個人堅持的看法、做法， 用這些相互交叉比較， 就知道很多修行者入定後， 所看到的世界應該不是天方夜譚! 跟科學一樣，修行者的看法是否正確 ? 雖然不具實體， 卻仍然可以檢視。
Today, we know everyone behaves differently. Each group of people have their own uniqueness, in additional to individual views and methods. If you use these to cross reference and compare, you should understand that the world that practitioners of jhana see is not hallucinations. Like science, what the practitioners of jhana say about what they saw, might not be concrete, but still can be checked.
印度人可能是耗費最多精神、體力、從事人體實驗，及修練的國家，中國同樣也發展拳術武功，中醫，道家養生，也都把人體使用到極端，但還是不及印度人的投入，人體所能發揮的異能極限，像一道密碼，一、一被印度人瓦解，哲學在東方世界變成無止無盡的人體探討! 還不見得是為了醫學的治療，對西方人來說應該是不可思議的。
In all the cultures, Indians might spent more efforts and energies on the experimentation of human body and training, that all other cultures. Chinese also developed martial arts, Chinese medicines, Taoist's methods of health and medicine and used human body to the limits. But Chinese is not as involved as Indians. All the extra-normal abilities that human body can create are like secrete codes that were decodes by Indians one at a time. In Eastern world, philosophy was about unlimited investigation of human body, and not necessary for medicine. This point of view Westerners will probably find very inconceivable.
半寄 Master Ban Ji
The worlds that are observed by eyes are a concrete point of view to some degrees. If we discuss this in term of good karma (merit), how much you receive in term of good karma depends on how much you paid. If you paid 20%, you will received 20%. Similarly, 30%, 50%, 90% are all different returns. Every level of "heaven" are created with these different type of conditions. Indians observed that people have many different type of behaviors, so they used these many heavens to explain them.
我們從現今資訊的發達更知道，人群的所有行為的確是人人不同! 一群人有一群人的特色，及個人堅持的看法、做法， 用這些相互交叉比較， 就知道很多修行者入定後， 所看到的世界應該不是天方夜譚! 跟科學一樣，修行者的看法是否正確 ? 雖然不具實體， 卻仍然可以檢視。
Today, we know everyone behaves differently. Each group of people have their own uniqueness, in additional to individual views and methods. If you use these to cross reference and compare, you should understand that the world that practitioners of jhana see is not hallucinations. Like science, what the practitioners of jhana say about what they saw, might not be concrete, but still can be checked.
印度人可能是耗費最多精神、體力、從事人體實驗，及修練的國家，中國同樣也發展拳術武功，中醫，道家養生，也都把人體使用到極端，但還是不及印度人的投入，人體所能發揮的異能極限，像一道密碼，一、一被印度人瓦解，哲學在東方世界變成無止無盡的人體探討! 還不見得是為了醫學的治療，對西方人來說應該是不可思議的。
In all the cultures, Indians might spent more efforts and energies on the experimentation of human body and training, that all other cultures. Chinese also developed martial arts, Chinese medicines, Taoist's methods of health and medicine and used human body to the limits. But Chinese is not as involved as Indians. All the extra-normal abilities that human body can create are like secrete codes that were decodes by Indians one at a time. In Eastern world, philosophy was about unlimited investigation of human body, and not necessary for medicine. This point of view Westerners will probably find very inconceivable.
半寄 Master Ban Ji
2012年2月12日 星期日
三十三天 3 Trayastriṃśa 3
讀者不要誤會看見一次人群就冠上一層天的稱呼，天的稱呼，畢竟是有福報的代表，要被列入一層天，必得是那一群人有著同樣的一種福份，才能集合在一起，所以可以聚集在一起，並不是一件容 易的事，印度人把沒有在現實發展的行動，都拿去觀察這些世界，不是透過方程式，也沒有去做假設、實驗、直接就訓練人體達到某種異能狀態，去看大千世 界。
Please do not think that they named any group of people a "heaven" without reason. They used the term "heaven" because it represented good karma (merit). To be included into a level of "heaven", these people need to share the same type of good karma. So to be grouped together is not an easy matter. Indian took all the energies that they did not spent in reality to observe these worlds. They did not do so through equations, nor did they try scientific methods. They simply trained human body to a have a certain abnormal ability to see at these worlds.
在今日的文獻裡，可以發現佛陀當時就已經親眼看見其他世界的存在 ! (四大洲的說法) 那個時候還是西洋數學家、哲學家、在推論地球長什麼樣子的年代，很少人從科學的角度去研究佛陀看見的世界，是如何開拓的? 那不是一種神秘經驗，反而是人群透過另一層次的方法，去過他們想要過的日子。 也許你可以說 : 沉默是另一種聲音。
In today's writings, you can see that Buddha was able to see the existences of other worlds (The talk of four continents.) At that time, western mathematicians and philosophers are still debating about the shape of the earth. So very few people will investigate the worlds that Buddha saw and how he did it through scientific inquiries. This is not a mystical experience, but people used different methods to live the lives that they want to live. May be you can say that silence is another voice.
註一:佛陀修的入定方法，不只是單一的定力，祂突破印度人的傳統修法，所成就的世界更寬、更廣、而且更具有條理方法，旁人依據這些理論方法，一樣可以走到。 這是佛教相當不同的論點。
Note: The jhana that Buddha practiced was not simply one type of jhana. He made a break through in Indian's traditional methods, and is able to see bigger, wider worlds. His method is also more coherent. Other people can arrive at the same place following his methods and theories. This is where Buddhism differs.
半寄 Master Ban Ji
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Please do not think that they named any group of people a "heaven" without reason. They used the term "heaven" because it represented good karma (merit). To be included into a level of "heaven", these people need to share the same type of good karma. So to be grouped together is not an easy matter. Indian took all the energies that they did not spent in reality to observe these worlds. They did not do so through equations, nor did they try scientific methods. They simply trained human body to a have a certain abnormal ability to see at these worlds.
在今日的文獻裡，可以發現佛陀當時就已經親眼看見其他世界的存在 ! (四大洲的說法) 那個時候還是西洋數學家、哲學家、在推論地球長什麼樣子的年代，很少人從科學的角度去研究佛陀看見的世界，是如何開拓的? 那不是一種神秘經驗，反而是人群透過另一層次的方法，去過他們想要過的日子。 也許你可以說 : 沉默是另一種聲音。
In today's writings, you can see that Buddha was able to see the existences of other worlds (The talk of four continents.) At that time, western mathematicians and philosophers are still debating about the shape of the earth. So very few people will investigate the worlds that Buddha saw and how he did it through scientific inquiries. This is not a mystical experience, but people used different methods to live the lives that they want to live. May be you can say that silence is another voice.
註一:佛陀修的入定方法，不只是單一的定力，祂突破印度人的傳統修法，所成就的世界更寬、更廣、而且更具有條理方法，旁人依據這些理論方法，一樣可以走到。 這是佛教相當不同的論點。
Note: The jhana that Buddha practiced was not simply one type of jhana. He made a break through in Indian's traditional methods, and is able to see bigger, wider worlds. His method is also more coherent. Other people can arrive at the same place following his methods and theories. This is where Buddhism differs.
半寄 Master Ban Ji
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2012年2月11日 星期六
三十三天 2 Trayastriṃśa 2
在很多佛教的文獻裡(大藏經)類似的討論不勝枚舉，不僅是罔顧現實而已，重點是應該在討論內容中佔第一位的人不見了! 這些需要人去遵循 實踐的、方法、戒律、竟然不需要考慮人體能承受的範疇，彷彿人已成仙了，人世間要有的飲食、醫藥、都可以非常非常簡單、可是諷刺的很它又是針對人所做的規範，既然生活已被降到最冰點，還有熱量可燃燒嗎? 沒有熱量的結果，再好的理論都自然凍結!
There are many similar discussions about this topic in many Buddhist Texts (Dàzàngjīng, Great Treasury of Sūtras). Not only does these discussions ignore reality, it also made the most important thing in the discussion irrelevant, and that is the people. These methods and precepts that wanted people to practice and perform did not consider the tolerance of human body. They seem to consider people as gods. It is ironic that these rules are focused on people, because people need food, water and medicine, even thought these needs can be very simple. If life is reduced to absolute zero, is there still any energy left? The result of no energy is that all theories will freeze as well.
發展食物理念，比較容易產生的修法是入定，入定以後肉體消耗的熱量很低，因為強力的定力讓身體處於不動狀態，所有肉體的需要就不是問題，常處於入定的人某些能力會轉強，但不是去思考，所以大腦不須要用力，只需要眼睛去看就行。眼睛能看到的也是很多，坐著不動卻可以看見這群人在幹什麼 ! 那群人又是在幹什麼! 一群一群的人所組成的世界，一個群體是一層天的代表，一直往上疊。
This type of treatment of food is the result of the practice of jhana (meditation.) Once a person is in jhana, his body will use less energy. Because strong jhana let body be stationary, and all the needs of the body will no longer be a problem. Also, a person who spent most of his time in jhana will increase his ability in certain area. But that area is not reasoning or thinking, so it requires no efforts from the brain. He just has to look with his eyes and see a lot of things. He can sit there, without moving, and see what these group of people are doing, and what that other group of people are doing. He will see the worlds created by groups of people. One group represent a "heaven" (world), and pile on top of another.
半寄 Master Ban Ji
There are many similar discussions about this topic in many Buddhist Texts (Dàzàngjīng, Great Treasury of Sūtras). Not only does these discussions ignore reality, it also made the most important thing in the discussion irrelevant, and that is the people. These methods and precepts that wanted people to practice and perform did not consider the tolerance of human body. They seem to consider people as gods. It is ironic that these rules are focused on people, because people need food, water and medicine, even thought these needs can be very simple. If life is reduced to absolute zero, is there still any energy left? The result of no energy is that all theories will freeze as well.
發展食物理念，比較容易產生的修法是入定，入定以後肉體消耗的熱量很低，因為強力的定力讓身體處於不動狀態，所有肉體的需要就不是問題，常處於入定的人某些能力會轉強，但不是去思考，所以大腦不須要用力，只需要眼睛去看就行。眼睛能看到的也是很多，坐著不動卻可以看見這群人在幹什麼 ! 那群人又是在幹什麼! 一群一群的人所組成的世界，一個群體是一層天的代表，一直往上疊。
This type of treatment of food is the result of the practice of jhana (meditation.) Once a person is in jhana, his body will use less energy. Because strong jhana let body be stationary, and all the needs of the body will no longer be a problem. Also, a person who spent most of his time in jhana will increase his ability in certain area. But that area is not reasoning or thinking, so it requires no efforts from the brain. He just has to look with his eyes and see a lot of things. He can sit there, without moving, and see what these group of people are doing, and what that other group of people are doing. He will see the worlds created by groups of people. One group represent a "heaven" (world), and pile on top of another.
半寄 Master Ban Ji
2012年2月10日 星期五
三十三天 1 Trayastriṃśa 1
世界上很少有國家像印度人一樣，有著嚴格的種族階級，加上他們對數字的天份，演化出多到令人眼花撩亂一層層屬於他們的世界觀。三十三天只是其中一個數據代表，剛看佛經的那幾年，經常被一大堆的數字搞得昏頭轉向，原以為那只是印度人的文化問題，一直不當一回事，這幾年有點發現那些數字，並不是完全沒有根據，就我的理解範圍來談一下。
India, unlike most other countries, had a very strict caste system. In addition, their natural talent with numbers produced confusing layers upon layers of their world view. Trayastriṃśa (Thirty-Three Worlds) are only one representation out of many. When I started reading Buddhist Texts, I was often bewildered by a large amount of numerical values used in these Texts the first few years. Originally, I thought it was only an idiosyncrasy of the Indian culture. But these few years, I found that these numbers are not without reason. I'll discuss them based on my understandings.
在古老的國家裡，許多國家在人文方面有著自己的成就，哲學的、數學、醫藥、宗教、印度也一樣有著這方面的成就，以他們對數字的能力，按常理應該會發展出更好的科學才對，可是卻很相反，不但沒有先進的科學，連日常生活都貧瘠的可以，那他們的能力都跑去哪裡了?
In many ancient cultures, many countries have accomplishment in humanities, philosophy, mathematics, medical and religion. India is the same, they have the same type of accomplishment as well. Plus, given their ability with numbers, they should have created better science than their history indicated. Furthermore, instead of advance science, they lived a barren lives, so where did all their abilities went?
從宗教來說，印度教本身就是多神教，不但多神還把每個問題討論到無法喘息的地步，光以食物去探討什麼可吃跟不可吃? 就從動物到植物一件件的算起，動物不能吃的討論大致還好，植物也從大小的量去研究能不能吃，大的還有感覺、小的比較沒有，看到這裡差不多就要窒息! 難不成印度人都不是人，不用吃飯也不用消耗體力，所以不需要任何的熱量。
From the standpoint of religion, Hindu is a polytheism. Not only does it have many gods, it also discussed every problem to death. On food alone, not only do they investigate what should and should not be eaten, they do so from animals to vegetation, one at a time. Discussion about not eating animals might be understandable, but they did the same with vegetation as well. From large vegetation to small, they argued that large vegetation might have feelings, but smaller ones might not. I about fainted when I got to this point. Are Indians all non-human? Don't they need to eat? Don't they spent any energy, so they don't need calories?
半寄 Master Ban Ji
[Note]For some explanation of Trayastriṃśa , please see Buddhist cosmology.
India, unlike most other countries, had a very strict caste system. In addition, their natural talent with numbers produced confusing layers upon layers of their world view. Trayastriṃśa (Thirty-Three Worlds) are only one representation out of many. When I started reading Buddhist Texts, I was often bewildered by a large amount of numerical values used in these Texts the first few years. Originally, I thought it was only an idiosyncrasy of the Indian culture. But these few years, I found that these numbers are not without reason. I'll discuss them based on my understandings.
在古老的國家裡，許多國家在人文方面有著自己的成就，哲學的、數學、醫藥、宗教、印度也一樣有著這方面的成就，以他們對數字的能力，按常理應該會發展出更好的科學才對，可是卻很相反，不但沒有先進的科學，連日常生活都貧瘠的可以，那他們的能力都跑去哪裡了?
In many ancient cultures, many countries have accomplishment in humanities, philosophy, mathematics, medical and religion. India is the same, they have the same type of accomplishment as well. Plus, given their ability with numbers, they should have created better science than their history indicated. Furthermore, instead of advance science, they lived a barren lives, so where did all their abilities went?
從宗教來說，印度教本身就是多神教，不但多神還把每個問題討論到無法喘息的地步，光以食物去探討什麼可吃跟不可吃? 就從動物到植物一件件的算起，動物不能吃的討論大致還好，植物也從大小的量去研究能不能吃，大的還有感覺、小的比較沒有，看到這裡差不多就要窒息! 難不成印度人都不是人，不用吃飯也不用消耗體力，所以不需要任何的熱量。
From the standpoint of religion, Hindu is a polytheism. Not only does it have many gods, it also discussed every problem to death. On food alone, not only do they investigate what should and should not be eaten, they do so from animals to vegetation, one at a time. Discussion about not eating animals might be understandable, but they did the same with vegetation as well. From large vegetation to small, they argued that large vegetation might have feelings, but smaller ones might not. I about fainted when I got to this point. Are Indians all non-human? Don't they need to eat? Don't they spent any energy, so they don't need calories?
半寄 Master Ban Ji
[Note]For some explanation of Trayastriṃśa , please see Buddhist cosmology.
2012年2月9日 星期四
敬鬼神而遠之? 6 Respectfully Staying Away from gods and ghosts 6
看不見的世界，有時候是一種集體的意識圖騰，類似每一個民族的代表物，這樣說似乎很難理解，舉個例子； 上帝算不算是大部份西洋人的圖騰? 就像龍是華人的圖騰一樣，一種集體意識認同的存在，這種認同也不需要具體的人物，但是被質疑的成分不多，同樣是通過意識而有的無形世界，一個廣受歡迎，一個被列入異端邪說。
Sometimes, invisible world is a group's symbol of collective consciousness, like a representation of a culture. Let me try to say it differently, with an example. Is Christian God a symbol of most westerners? Just like dragon is the symbol of Chinese? The existence of a group conscious' symbolic representation does not have to be a concrete person or things, but the existence of these symbols are not usually disputed. These are all manifestation of conscious in invisible worlds, but one (group symbol) is accepted while the others (ghosts and gods) are considered to be heresy.
當然人都喜歡冠冕堂皇的事，我也無意要引導別人去注意無形的世界，只是我一向願意把事情盡量講清楚，如果可以的範圍，鬼與神也一樣，就算祇是幽暗人口，知道它的來龍去脈，總比無知或強力排斥來得好，對鬼神存在的問題，個人也是從不相信到了解，進而願意談談它，這其中促成我清楚它的，反而是由於對人性的理解所觸發，人性深入愈多，愈能明白人群由意志、願力、所交織的世界有多麼的錯綜複雜，所以什麼事會是不可能的? 要下評斷前，得想想自己的經歷夠嗎?
Of course people all like grandiose things, and it is not my intention to lead people to pay attention to the world of unseen. I only want to explain issues as clearly as possible. Topic of ghosts and gods is the same. Even if they are the unseen population, knowing their causes is better than ignorance and strong rejection. Regarding the existence of ghosts and gods, I evolved from unbelieving to understanding to willing to discuss them. What made me understand them are due to my understanding of human nature. The more I understood human nature, the more I understand the complexity of the world that people create using willpower and wishes. If you want to judge whether something is possible or not, please consider whether you have enough experiences first.
華人世界有一句話這麼說； 未經漫漫長夜者不可與之云云，意思是沒遭受過痛苦的人，不要跟他說話，因為沒有經歷過人事的人，說了也不懂 什麼叫做痛苦! 人世間許多事大約都是這樣，人與人的鴻溝會這麼的深，是太輕易指責別人的後果!
There is a saying in Chinese culture, " Don't talk with someone who has never experienced a long night." What this mean is that you shouldn't talk with someone who has never experienced suffering. Because someone who has not experienced life will never understand what suffering means. Many things are like this in the world. The gaps between people are the result of our willingness to accuse others.
我個人至今仍然保有對事情持探討的態度。
I still maintain an attitude toward investigation of all matters.
半寄 Master Ban Ji
上一篇 Previous Part
Sometimes, invisible world is a group's symbol of collective consciousness, like a representation of a culture. Let me try to say it differently, with an example. Is Christian God a symbol of most westerners? Just like dragon is the symbol of Chinese? The existence of a group conscious' symbolic representation does not have to be a concrete person or things, but the existence of these symbols are not usually disputed. These are all manifestation of conscious in invisible worlds, but one (group symbol) is accepted while the others (ghosts and gods) are considered to be heresy.
當然人都喜歡冠冕堂皇的事，我也無意要引導別人去注意無形的世界，只是我一向願意把事情盡量講清楚，如果可以的範圍，鬼與神也一樣，就算祇是幽暗人口，知道它的來龍去脈，總比無知或強力排斥來得好，對鬼神存在的問題，個人也是從不相信到了解，進而願意談談它，這其中促成我清楚它的，反而是由於對人性的理解所觸發，人性深入愈多，愈能明白人群由意志、願力、所交織的世界有多麼的錯綜複雜，所以什麼事會是不可能的? 要下評斷前，得想想自己的經歷夠嗎?
Of course people all like grandiose things, and it is not my intention to lead people to pay attention to the world of unseen. I only want to explain issues as clearly as possible. Topic of ghosts and gods is the same. Even if they are the unseen population, knowing their causes is better than ignorance and strong rejection. Regarding the existence of ghosts and gods, I evolved from unbelieving to understanding to willing to discuss them. What made me understand them are due to my understanding of human nature. The more I understood human nature, the more I understand the complexity of the world that people create using willpower and wishes. If you want to judge whether something is possible or not, please consider whether you have enough experiences first.
華人世界有一句話這麼說； 未經漫漫長夜者不可與之云云，意思是沒遭受過痛苦的人，不要跟他說話，因為沒有經歷過人事的人，說了也不懂 什麼叫做痛苦! 人世間許多事大約都是這樣，人與人的鴻溝會這麼的深，是太輕易指責別人的後果!
There is a saying in Chinese culture, " Don't talk with someone who has never experienced a long night." What this mean is that you shouldn't talk with someone who has never experienced suffering. Because someone who has not experienced life will never understand what suffering means. Many things are like this in the world. The gaps between people are the result of our willingness to accuse others.
我個人至今仍然保有對事情持探討的態度。
I still maintain an attitude toward investigation of all matters.
半寄 Master Ban Ji
上一篇 Previous Part
2012年2月8日 星期三
敬鬼神而遠之? 5 Respectfully Staying Away from gods and ghosts 5
有句話說太陽底下無新鮮事，是很貼切的形容，再奇怪的事一旦了解它的脈絡，反而清楚該怎麼面對它，現實世界用鬼來形容一個人，都已代表那個人不是窮死了的窮鬼，就是懂得壓榨別人的吸血鬼，鬼有凡事已到盡頭的不堪，看不見的靈魂也一樣，一旦無所依附 ! 也是窮其所有的想延續自己，可是已經盡了力在延盪，無法如願時，一樣會窮兇惡極。
"There is nothing new under the sun" is a very apt illustration of the world. No matter how strange a phenomenon is, once you understand its context, you will know how to face it. If people use ghost to describe a person in real life, the person is either a poor soul, or a vampire who knows how to extract from other people. Ghosts and invisible souls have the same unbearable pain regarding their potential end. When they have nothing left to loss, they will do anything to continue their existences, and can become very aggressive.
許多意外事故的場合，戰亂過後的悲痛，除了生者的無法釋懷，情感需要撫平，已逝者的安魂也是一項重要任務， 死者何堪! 在肉體尚沒反應過來時，( 意識到自己的死亡 )靈魂已無所依靠，驚懼魂散! 不足以形容其痛苦於萬一， 是靈魂也好，是鬼也罷 ! 此時恐怕只剩下伏惟尚饗了。
Accident, wars and chaos can create pain and suffering for many people. The survivors need to be consoled, but the dead also need to comforted. Before their body had a chance to react, the soul (once it noticed its death) will have nothing to rely on, and will be frightened. There is no words that can explain the pain of a soul or ghost when it realized all that it has left is the offerings left on the altar.
對失去至親的人而言，親人就算是鬼，也依戀難捨，那種想念不是旁人可以理解的。鬼神到底有沒有? ! 不是很重要， 重要的是人生活圈交集的情感，在有形與無形之間相互激盪，有形是肉體，無形是情感，而後者的份量所佔亦不在少數，以致於無形世界所延伸的範圍，超乎想像的多與大，鬼神論一直難登大雅之堂，上面的引述還會讓所謂知識界，敬鬼神而遠之? 知識再豐富也是人，總有一天，誰都得面臨生離死別。
For people who lost a love one, they will still not be able to let their love ones go, even if they are ghosts. This type of longings cannot be comprehended by people from the outside. It is not important if ghosts or gods really exist. What is important in the emotions of human that goes back and forth between the visible and invisible worlds. Body is visible, emotion is invisible, and the latter is a large components of our world. So the boundary of the invisible world is bigger than we can imagine. Formal discussion of ghosts and gods have never been possible. After reading this article, would the intellectuals still "respectfully staying away from gods and ghosts?" No matter how much knowledge an intellect has, he is still human, and will one day faces the separation of life.
半寄 Master Ban Ji
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"There is nothing new under the sun" is a very apt illustration of the world. No matter how strange a phenomenon is, once you understand its context, you will know how to face it. If people use ghost to describe a person in real life, the person is either a poor soul, or a vampire who knows how to extract from other people. Ghosts and invisible souls have the same unbearable pain regarding their potential end. When they have nothing left to loss, they will do anything to continue their existences, and can become very aggressive.
許多意外事故的場合，戰亂過後的悲痛，除了生者的無法釋懷，情感需要撫平，已逝者的安魂也是一項重要任務， 死者何堪! 在肉體尚沒反應過來時，( 意識到自己的死亡 )靈魂已無所依靠，驚懼魂散! 不足以形容其痛苦於萬一， 是靈魂也好，是鬼也罷 ! 此時恐怕只剩下伏惟尚饗了。
Accident, wars and chaos can create pain and suffering for many people. The survivors need to be consoled, but the dead also need to comforted. Before their body had a chance to react, the soul (once it noticed its death) will have nothing to rely on, and will be frightened. There is no words that can explain the pain of a soul or ghost when it realized all that it has left is the offerings left on the altar.
對失去至親的人而言，親人就算是鬼，也依戀難捨，那種想念不是旁人可以理解的。鬼神到底有沒有? ! 不是很重要， 重要的是人生活圈交集的情感，在有形與無形之間相互激盪，有形是肉體，無形是情感，而後者的份量所佔亦不在少數，以致於無形世界所延伸的範圍，超乎想像的多與大，鬼神論一直難登大雅之堂，上面的引述還會讓所謂知識界，敬鬼神而遠之? 知識再豐富也是人，總有一天，誰都得面臨生離死別。
For people who lost a love one, they will still not be able to let their love ones go, even if they are ghosts. This type of longings cannot be comprehended by people from the outside. It is not important if ghosts or gods really exist. What is important in the emotions of human that goes back and forth between the visible and invisible worlds. Body is visible, emotion is invisible, and the latter is a large components of our world. So the boundary of the invisible world is bigger than we can imagine. Formal discussion of ghosts and gods have never been possible. After reading this article, would the intellectuals still "respectfully staying away from gods and ghosts?" No matter how much knowledge an intellect has, he is still human, and will one day faces the separation of life.
半寄 Master Ban Ji
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2012年2月7日 星期二
敬鬼神而遠之? 4 Respectfully Staying Away from gods and ghosts 4
前面幾篇說的都是在正常範圍的靈魂，有家族可以依靠、祭祀、縱使有所執念，也不至於太離譜，
The souls that I talked about in the previous parts are all typical souls. These souls have families that they can rely on. Families worship them, so even if these souls still have obsessions, these souls will not do anything too outrageous.
然而人群中有一大塊區域，處於流離失所的狀態，這些人往生的靈魂也會彼此互相取暖，好一點的變成乞丐，四處搜求，不好的跟地痞流氓沒兩樣，到處打劫，佛經稱它們是精魅，比鬼更有力氣，也具有腦力，可以在人旁邊說話，也可以讓人產生幻覺! 它們為了食物[人的力氣]使盡本領讓人甘心為它提供食物，人氣愈多養出的它力量愈強，反而可以回頭操控人的生死。
But there is a large parts of humanity that are the displaced and the lost.When they depart, these people's souls will help each other. The good ones become beggars, the bad ones become gangs, robbing and attacking everywhere. Buddhist Texts call these devils, and they are more powerful than ghosts.[Note] Devils also have ability to think, and can speak to people and cause people to hallucinate. For food (which is the energy of human beings), they do everything they can so that people will provide food for them willingly. The more energy it acquires, the more powerful these devils will become. If they are strong enough, they can even dictate the life and death of men.
無形的世界有這麼強大的力量，真教人難以相信，但是許多時候我們可以看見，有些人確實被無形的世界掌控，以致於刀劍入侵都不覺得痛，更可怕的有一轉眼一個人變成另外一個人，他們一樣有神經系統、肉體，為什麼會不覺得痛? 為什麼可以轉變得這麼快? 答案在於看不見的那雙手，被一大群力量入侵的身體，神經系統被把持，不痛了! 一大群力量擠進人體，人體對它們而言不過是一張道具，想怎麼擺動隨心所欲，令看得見的眼睛目不暇給，想多精彩都沒問題，因為是一大群人在表演。
It is hard to believe that the invisible world wields such a strength. But we can clearly see that a lot of people are controlled by the invisible world, such that they don't even feel the pain of being impaled by knifes and swords. Some are even more terrifying, they can change a person to another with a blink of an eye. These people still have nervous system and physical body, why don't they feel pain? Why can they changed so fast? The answer is the invisible pair of hands. A body that is invaded by a powerful force and the nervous system of the body has been controlled, it will feel no pain. Human body is nothing but a prop to these forces, it can be easily manipulated. It can be as exciting and outrageous as one can imagine, because there are a lot of people involved.
半寄 Master Ban Ji
[Note] 精魅: I translate this as devils, but I am not sure if they are the same types of devils that the west is normally familiar with.There are a lot of specific names for invisible beings in Chinese culture, while there are very few words for these beings in English. So there might be some translation mismatch here.
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The souls that I talked about in the previous parts are all typical souls. These souls have families that they can rely on. Families worship them, so even if these souls still have obsessions, these souls will not do anything too outrageous.
然而人群中有一大塊區域，處於流離失所的狀態，這些人往生的靈魂也會彼此互相取暖，好一點的變成乞丐，四處搜求，不好的跟地痞流氓沒兩樣，到處打劫，佛經稱它們是精魅，比鬼更有力氣，也具有腦力，可以在人旁邊說話，也可以讓人產生幻覺! 它們為了食物[人的力氣]使盡本領讓人甘心為它提供食物，人氣愈多養出的它力量愈強，反而可以回頭操控人的生死。
But there is a large parts of humanity that are the displaced and the lost.When they depart, these people's souls will help each other. The good ones become beggars, the bad ones become gangs, robbing and attacking everywhere. Buddhist Texts call these devils, and they are more powerful than ghosts.[Note] Devils also have ability to think, and can speak to people and cause people to hallucinate. For food (which is the energy of human beings), they do everything they can so that people will provide food for them willingly. The more energy it acquires, the more powerful these devils will become. If they are strong enough, they can even dictate the life and death of men.
無形的世界有這麼強大的力量，真教人難以相信，但是許多時候我們可以看見，有些人確實被無形的世界掌控，以致於刀劍入侵都不覺得痛，更可怕的有一轉眼一個人變成另外一個人，他們一樣有神經系統、肉體，為什麼會不覺得痛? 為什麼可以轉變得這麼快? 答案在於看不見的那雙手，被一大群力量入侵的身體，神經系統被把持，不痛了! 一大群力量擠進人體，人體對它們而言不過是一張道具，想怎麼擺動隨心所欲，令看得見的眼睛目不暇給，想多精彩都沒問題，因為是一大群人在表演。
It is hard to believe that the invisible world wields such a strength. But we can clearly see that a lot of people are controlled by the invisible world, such that they don't even feel the pain of being impaled by knifes and swords. Some are even more terrifying, they can change a person to another with a blink of an eye. These people still have nervous system and physical body, why don't they feel pain? Why can they changed so fast? The answer is the invisible pair of hands. A body that is invaded by a powerful force and the nervous system of the body has been controlled, it will feel no pain. Human body is nothing but a prop to these forces, it can be easily manipulated. It can be as exciting and outrageous as one can imagine, because there are a lot of people involved.
半寄 Master Ban Ji
[Note] 精魅: I translate this as devils, but I am not sure if they are the same types of devils that the west is normally familiar with.There are a lot of specific names for invisible beings in Chinese culture, while there are very few words for these beings in English. So there might be some translation mismatch here.
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2012年2月6日 星期一
敬鬼神而遠之? 3 Respectfully Staying Away from gods and ghosts 3
前2篇介紹沒有肉體的生命是如何可以脫離肉體的! 再來看脫離以後如何生存著，按常理來說，靈魂脫離肉體只能獨立一陣子，想長久維持沒肉體的日子，不太可能，它跟人一樣會有生活需求，不過這種需求是假性的層面居多，因為沒有肉體了消耗也少，維持它們還在的主因，反而是活著的親屬或有緣的人，提供人的力氣讓它們有供給。
In the previous two parts, I described how life with out physical body can separate from the body. Let's now look at how it survives after it separated from the body. Normally, soul can only be independent for a brief period after it separates from the body, it cannot continue an existence without a body for long. Like human beings, it has certain requirements of survival. However, their requirements are mostly spurious in nature. Because it doesn't have a body, it consumes little. But the main reason that they are able to survive is because the living relatives or other related people continue to provide the souls with the energy of human beings.
說到這裡順道談談祖墳風水，有經驗的人從墳墓或骨灰罈便可看出別人的家族變化，或者是認為此處風水極佳，又補充說擁有者如果沒有福報，地理風水的地氣會跑，( 民間看風水地理的說法 )
Here, I will talk about feng shui of the ancestral graves. [Note] Based on normal understand of feng shui, people with experience can see how a family's fortune will change from the grave or the location of the cinerary urn. Or these people will say the feng shui is very good here, and if the family that owns this place does not have good karma, how the energy of feng shui will travel. (These are all how traditional people who practice feng shui talk about it.)
造成這些現象的原因 ，其實是血緣的關聯，一個腐朽的肉體再怎麼說 ，都已不可能有能力照應一大堆人，哪怕人還活著時是貢獻人群很多的造福者，往生了還能有庇蔭的作用，
The reason for these phenomenons is the relationship of the bloodline. A decayed body does not have the ability to take care of a lot of people, not even the ability to protect. Even if that person contributed to many people's well beings.
它的原理在於，一、是生前積的福，二、是其子孫延續他的行為而保有福份，在生者與過往者的血緣脈絡裡，交織出一切乍看像似地理風水的世界。而隱藏這一切的背後真正主導者 ，是血緣交織出的密碼，也是個人行為的禍福，從墳墓知道家族興衰，其實是血緣的顯現(示)，家族血緣是一道密碼軌跡。
It's principle came from: 1. the good karma accumulated before birth, 2. His offspring are continuing his actions and is able to keep this fortune. In the bloodlines between the dead and the living weaved a world that seems like feng shui. But hidden behind this is the secret codes weaved by the blood relationships. In other words, the personal good and bad fortunes, the rise and fall of a family's fortunes are all a manifestation of blood relationships. Family blood lines is the track of this secret code.
半寄 Master Ban Ji
[Note] Chinese are very concern about the Feng Shui of their ancestors' graves. They feel that good Feng Shui can provide them and their offspring with lasting good fortune.
In the previous two parts, I described how life with out physical body can separate from the body. Let's now look at how it survives after it separated from the body. Normally, soul can only be independent for a brief period after it separates from the body, it cannot continue an existence without a body for long. Like human beings, it has certain requirements of survival. However, their requirements are mostly spurious in nature. Because it doesn't have a body, it consumes little. But the main reason that they are able to survive is because the living relatives or other related people continue to provide the souls with the energy of human beings.
說到這裡順道談談祖墳風水，有經驗的人從墳墓或骨灰罈便可看出別人的家族變化，或者是認為此處風水極佳，又補充說擁有者如果沒有福報，地理風水的地氣會跑，( 民間看風水地理的說法 )
Here, I will talk about feng shui of the ancestral graves. [Note] Based on normal understand of feng shui, people with experience can see how a family's fortune will change from the grave or the location of the cinerary urn. Or these people will say the feng shui is very good here, and if the family that owns this place does not have good karma, how the energy of feng shui will travel. (These are all how traditional people who practice feng shui talk about it.)
造成這些現象的原因 ，其實是血緣的關聯，一個腐朽的肉體再怎麼說 ，都已不可能有能力照應一大堆人，哪怕人還活著時是貢獻人群很多的造福者，往生了還能有庇蔭的作用，
The reason for these phenomenons is the relationship of the bloodline. A decayed body does not have the ability to take care of a lot of people, not even the ability to protect. Even if that person contributed to many people's well beings.
它的原理在於，一、是生前積的福，二、是其子孫延續他的行為而保有福份，在生者與過往者的血緣脈絡裡，交織出一切乍看像似地理風水的世界。而隱藏這一切的背後真正主導者 ，是血緣交織出的密碼，也是個人行為的禍福，從墳墓知道家族興衰，其實是血緣的顯現(示)，家族血緣是一道密碼軌跡。
It's principle came from: 1. the good karma accumulated before birth, 2. His offspring are continuing his actions and is able to keep this fortune. In the bloodlines between the dead and the living weaved a world that seems like feng shui. But hidden behind this is the secret codes weaved by the blood relationships. In other words, the personal good and bad fortunes, the rise and fall of a family's fortunes are all a manifestation of blood relationships. Family blood lines is the track of this secret code.
半寄 Master Ban Ji
[Note] Chinese are very concern about the Feng Shui of their ancestors' graves. They feel that good Feng Shui can provide them and their offspring with lasting good fortune.
2012年2月5日 星期日
敬鬼神而遠之? 2 Respectfully Staying Away from gods and ghosts 2
靈魂如果變成一雙看不見的手去做壞事是鬼 、惡神，去做好事是善神，很多人會質疑看不見的世界，真的存在嗎?
If a soul becomes a pair of invisible hands and does bad deeds, we call it ghost or devil. If it performs good deeds, we call it gods. Many people are naturally suspicious of invisible worlds. Does it really exist?
倘使能了解人性意志堅強的一面，這個問題會自然化解，人對生命賦予的意志，如果無法親眼見證是很難理解的，生命裡肉體是脆弱的，稍有什麼閃失就沒了，可是在人群裡又處處可見，人為達成想望所展現的生命韌力，那種韌性經常越過一般軌則，產生驚人能量。
If we can understand the strength of human willpower, then this question will naturally be resolved. It is hard to comprehend the willpower people give to life without seeing it with your own eyes. In life, human body is very fragile, it will be gone with a little bit of accident. But we can see the resilience and indomitable will of human beings in order to accomplish their wishes. This type of resiliency will normally exceed what is normally acceptable and create incredible power.
就像至今人們也不熟悉普通動物，為繁衍下一代的長途遷移是如何辦到的 ? 一隻鳥、一隻蝴蝶、都可以成就這樣的事，人的意志力更不用談，多少人為未了的心願，焦慮心血的想設法完成，又有多少幽暗的靈魂，等不到救贖，企圖自己復 仇，不管其中原委如何 ? 都足以構成意志脫離肉體的延續。這其中有肉體還好，沒了肉體只會促使靈魂更加焦慮，擺盪在肉眼不見處哭泣，痛苦! 甚至於令還活著的肉體不安。
Just like people are not familiar with the ordeals of distance migration a typical animal will go through in order to produce the next generation. A bird, a butterfly can all do something like this, not to mention the willpower of mankind. How many people are putting forth incredible efforts to realize their dreams? How many gloomy souls that cannot find salvation are trying to find revenge, regardless of the original reason? All these can create a continuation of the willpower after it separate from a physical body. In all these, the one with body is still the fortunate one. However, the soul with out a body will only be more anxious, and we cannot see their crying and suffering. Their anxiety can even let the living bodies feel uneasy.
半寄 Master Ban Ji
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If a soul becomes a pair of invisible hands and does bad deeds, we call it ghost or devil. If it performs good deeds, we call it gods. Many people are naturally suspicious of invisible worlds. Does it really exist?
倘使能了解人性意志堅強的一面，這個問題會自然化解，人對生命賦予的意志，如果無法親眼見證是很難理解的，生命裡肉體是脆弱的，稍有什麼閃失就沒了，可是在人群裡又處處可見，人為達成想望所展現的生命韌力，那種韌性經常越過一般軌則，產生驚人能量。
If we can understand the strength of human willpower, then this question will naturally be resolved. It is hard to comprehend the willpower people give to life without seeing it with your own eyes. In life, human body is very fragile, it will be gone with a little bit of accident. But we can see the resilience and indomitable will of human beings in order to accomplish their wishes. This type of resiliency will normally exceed what is normally acceptable and create incredible power.
就像至今人們也不熟悉普通動物，為繁衍下一代的長途遷移是如何辦到的 ? 一隻鳥、一隻蝴蝶、都可以成就這樣的事，人的意志力更不用談，多少人為未了的心願，焦慮心血的想設法完成，又有多少幽暗的靈魂，等不到救贖，企圖自己復 仇，不管其中原委如何 ? 都足以構成意志脫離肉體的延續。這其中有肉體還好，沒了肉體只會促使靈魂更加焦慮，擺盪在肉眼不見處哭泣，痛苦! 甚至於令還活著的肉體不安。
Just like people are not familiar with the ordeals of distance migration a typical animal will go through in order to produce the next generation. A bird, a butterfly can all do something like this, not to mention the willpower of mankind. How many people are putting forth incredible efforts to realize their dreams? How many gloomy souls that cannot find salvation are trying to find revenge, regardless of the original reason? All these can create a continuation of the willpower after it separate from a physical body. In all these, the one with body is still the fortunate one. However, the soul with out a body will only be more anxious, and we cannot see their crying and suffering. Their anxiety can even let the living bodies feel uneasy.
半寄 Master Ban Ji
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2012年2月4日 星期六
修行探討的留言 Comments for Investigation into Practice
From: 因緣果：還有一個伸展 Karma : One More Extension
電蚊燈 提到...
我試著用科學家的宇宙觀來詮釋因緣果。21世紀有科學決定論與多重宇宙的想法：只要給定某個時刻宇宙的狀態（因的確立），我們宇宙的法則（緣）便會決定系 統的演進，便可推算出宇宙日後發展的結果（果）。（參考霍金一大設計一書）。不同宇宙有不同的法則（緣是可努力可改變的），若法則固定（習性不變），宇宙 演進的結果必可確定（習性的果）。
電蚊燈 said he will try to use scientists' view of universe to explain Karma. He said that 21st century has the idea of scientific determinism and multiple universe. If we are given a specific universe at a given time (Yin), the law of physic (Yuan) will dictate the evolution of the universe, and we can calculate the result (Result) (Consult Hawking's The Grand Design. Different universe has different laws (Yuan is changeable), but if the law is the same (habit does not change), the result of the universe's evolution can be determined (Result of habits.)
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電蚊燈 提到...
再補充一點，近代宇宙學與統一場論的研究觀察證實：宇宙的開始與演進，並不需要上帝來啟動，連惡魔也沒有插手的餘地。（對於身在英國的科學家-霍金而言， 提出這個觀點是不是很令人敬佩！）科學家已告訴我們大尺度的宇宙行為，做為宇宙的一份子，就如半寄師父與版主元所闡述的，自己設定的因，自己催動的緣，自 己熟成的果！不是老天爺，也沒有上帝來獎賞惩罰你。
電蚊燈 said that he would like to add a point. Recent researches in cosmology and unified field theory proved that the beginning and the evolution of the universe does not need a God, it doesn't even need a devil. Scientists already told us that behavior of the universe, at least the big picture. As part of the universe, we created our own Yin, we pushed our own Yuan and obtain our own results. God will not reward nor punish you.
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丫頭 提到...
請問空法也在因緣果裡嗎?還是因緣果在空法裡?
丫頭 asked is Śūnyatā part of Karma, or is Karma part of Śūnyatā ?
半寄 提到...
ㄚ頭: 中觀家認為存在是不可能成立的 ，比方{ 因}是:我活著，假設活著可以存在，就不需要緣，也就是活著的基礎條件，就因需要緣的成立才能活 ，所以不認為存在可成立， 因為是緣在支撐，緣一消失，{果}活著的肉體立刻沒有，中觀論認為緣是變動的，可以被變動的條件是{空}當背景，空是不固定存在的另一個解釋，所以因緣果的成立是融合空的結果。沒有空第一個條件{因}就已無法成立。這是一個大論點，先這樣解釋，不能清楚再討論。
Master Ban Ji answered:
Mūlamadhyamakakārikā thinks "existence" cannot be established. For example, if Yin (Cause) is I am alive. If we assume living can "exist", then it doesn't need Yuan (Conditions). In other words, the basic requirements for been alive need the establishment of Yuan (Conditions). Because been alive needs the support of Yuan (Conditions), once Yuan vanishes, Result, which is the body will cease to exist. So we don't think "existence" can be established. Mūlamadhyamakakārikā thinks Yuan (Condition) is changeable. The reason it is changeable is because of Śūnyatā. Śūnyatā is another explanation of non-permanent existence. So Karma is the result of fusing Śūnyatā. If there is no Śūnyatā , then Yin (Cause) cannot be established. This is a big argument. If this is not clear, we can discuss further.
元, Yuan 提到...
Humbly presenting another way to answer:
You can think of Śūnyatā as a theory and Karma as an application. Śūnyatā is like cosmology that scientists that thinks about, and the Karma is what the engineers at Apple uses to design iPads.
謙虛地提出另一種說法：
空是理論，因緣果是應用。 空像是科學家在探討的宇宙學，因緣果是蘋果公司的工程師用來設計iPad 的知識。
------------------------------------------
電蚊燈 提到...
疑？空不就是一切的可能性嗎？沒有固定不變的自我特性稱為空。＜因＞是一切的可能，＜緣＞也是一切的可能，在所有的可能中做了抉擇，就產生果，所以， ＜果＞，是從一切的可能中産生，那麼，＜果＞,也是一切的可能！因此，因緣果可説是空法的表現，繞圈圈的因緣果就是空法要表達的。卑微地提供拙見，請小聲 笑。
電蚊燈 said Huh? Doesn't Śūnyatā mean everything is possible? Don't we call the characteristic of all things is changing at all time Śūnyatā ? Yin (Cause) is that everything is possible. Yuan (Condition) also means that everything is possible. If you choose a possibility, than Result will occur. Therefore, Result is products from all the possibilities. Then it means that Result is everything is possible as well.Therefore, Karma can be said as the manifestation of Śūnyatā , and repetition of Yin, Yuan and Result is what Śūnyatā is trying to show. Humbly presenting my opinion.
半寄 提到...
電蚊燈說的只對一小部份， 空法的理論架構， 還需要很多說法才能完備!有機會再寫。
Master Ban Ji said:
Only partially right. there is more to Śūnyatā's theory and framework. I will write more about it given a chance later.
-----------
From: 放下 1 Detachment or Letting Go 1
匿名 提到...
想了一下，但不太懂最後一段
控制變化的空間～跟是否放下，放下什麼的關連，可否說得再詳細一些？
元, Yuan 提到...
Anonymous wrote:
I don't really under the last part. Does "a mean to control the change" a connection between letting go and what to let go? Can you please explain in more detail?
Hi! It will be explained in tomorrow's article. In this article, it is not about what to let go. I actually have another article that will appear later that will talk about what to let go.
嗨！這明天的文章會解釋。放下什麼不是這篇文章的重點。我已經寫了另一篇文章將會提到放下什麼。以後會出現。
-----------------------------------------
From: 再論苦 Dukkha Again
ang5 提到...
非常同意"了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。"
但是,在今天台灣,苦是非常普遍的,只有極少數的人不為基本生活所苦.您所接觸的弱勢或許太少了!
洪宏元敬上
ang5 said: "I agree with 'Understand yourself and your own weaknesses. Know how to eliminate these weaknesses and you will be closer to the Truth.'
But in today's Taiwan, suffering is very common, only very few people do not suffer for basic life's necessity.
You probably do not know too many disadvantaged people."
半寄 提到...
ang5:謝謝宏元的說法， 你提的基本生活 ，已是多層面問題 ， 含國家政策導向 ，公司經營方向 ，貧富差距的成立 ，已遠非我們討論範圍 ， 我們討論的是各人困境的喘息! 我承認大環境的影響很大。但論點太大， 也會模糊焦點， 換個觀點 ，各人得以喘息時， 才有能力做其他事。
半寄
Master Ban Ji responded.
"Thank you for your point of view. The basic life necessity is a complex issue. It involves the policies of a country, management of a company, the growing gap between the rich and the poor. This issue is beyond the scope of our discussion.
What we want to discuss is how an individual can get a rest in his/her own difficulties. I agree that a person's life can be influenced greatly by his/her environment, but this is a big topic and will cloud the issue. I think that by change the point of view, when people can take a break, then they can think about and have the ability to do other things."
元, Yuan 提到...
To Ang5:
Maybe so. But the point that I was trying to make is that people should not be obsessed about suffering.
也許。但是，我的重點是人不應該痴迷在苦中。
Maybe my article today on "Why Search For the Truth." can help clarify my point.
也許今天的文章『為什麼要探討真相』可以幫助闡明我的觀點。
電蚊燈 提到...
我認為，佛法是講給「生人」聽的，教導生人修持的，而絕大部分活生生的人最大的困境，就是「死」。沒有修行的人，當死亡困境來臨，沒有喘息的餘地，只有無 奈。或許寄予上帝，期盼救贖，或者看望來世，希望重生。殊不知，混沌的業力導向，誰都不知會去何方。生命的無常演進，神通再廣大，終究得死。所以我認為， 佛說「無常故苦」，佛是真的在闡明生生死死的生命苦處。因此，生命的解脫，從苦處下手，我認為是必修的課題。所以「無常故苦」，但值得慶幸的是，佛又說 「苦故無我」。從無常的苦中看清真相，在無常中得以解脫。
電蚊燈 wrote:
"I think that Buddhism is for the living. Its purpose is to teach the living how to live. But the biggest problem most people face is death. A person who had never Practiced have no chance for a relaxing breath when facing death, only frustration. Maybe he will pray to God for salvation. Maybe look forward to the next life for another chance. But no one knows where they would end up due to their Karma. No matter how much supernatural power you have, you will die one day, because life is impermanent.
So I think that when Buddha said 'anicca therefore dukkha', he really wanted us to know the suffering of our lives. So liberation need to start with dukkha, and I think it is a must. So 'anicca therefore dukkha' but fortunately, Buddha also said 'dukkha therefore anatta.'
From impermanent suffering to find the Truth, and from impermanence to find liberation."
半寄 提到...
電蚊燈 : 我們尊重你的看法
半寄
Master Ban Ji responded:
"電蚊燈, we respect your point of view."
半寄 提到...
再補充苦的說法， 每一個人會因為各人的痛苦，挫折， 而跟生命是苦的想法連結， 卻忽略了如果都是苦的一切， 誰也活不下去 !
人在苦難中， 如無法再學習， 再成長， 去談再多的苦也無任何意義!? 真要談生命是苦， 也得看從那個點談起 ，我個人也曾歷經苦難， 也曾認為生命是苦， 後來發覺那都不是被束縛的原因! 反而是自己陷入自我苦的糾纏罷了!，這是我想提的。
半寄
Master Ban Ji wrote:
"I like to supplement a point about Dukkha. Everyone thinks life is suffering because of their own individual pain, difficulties and frustrations. But people forget that if everything is suffering, then no one can live in this world.
When a person is distressed, if he does not learn and grow, it is pointless to talk about suffering. If you really want to say that life is suffering, you will also need to start from a specific point.
I, personally, had experienced many difficulties in life, and also thought that life is suffering. But later, I found that these sufferings are not the reason of my own imprisonment. But that I fell into the trap of the struggle with myself, thinking that suffering is myself.
This is the point that I like to raise."
電蚊燈 wrote:
生命最大的苦處，就是「邁向死亡」，貧富貴賤都不可免除。最大的苦，並不表示全部是苦，全部是苦就與「緣起」抵觸。佛陀用生 老病死苦來啟發我們去明白諸行無常，讓我們培養諸法無我的積極向上的人生態度，使得在生命的無常中，晦溺恐懼在苦裡的眾生得以解脫。這是我認為正視 「苦」、體會「苦」，是重要課題的看法。
"Life's biggest suffering is the 'path toward death.' The riches and the poor, celebrities and commoners, none can avoid it. The biggest suffering does not mean all is suffering. All is suffering will conflict with 'dependent origination.' Buddha used the sufferings of birth, old age, sickness and death to let us understand that all phenomenons are impermanent, and let us develop a positive attitude that all is anatta, so that humanity that are mired in suffering, mired in life's impermanence can find liberation. This is how I think 'dukkha' and empirically experience dukkha is an important topic."
-----------------------
From: 如理思維 3 Reasoning 3
電蚊燈 提到...
師父講的如理思維，使我在眾多學派的思想中開始思考，比如說儒家，老莊，華嚴，天台，淨土等；絕對不敢說自己對眾多學派有多深入研究，但我要講的是，一個 思想對我來說，要我能用，而且好下手去修。我現在常用師父講的因緣果來思考事情，當時或當下如何決定，當中如何揀擇運作，最後怎樣面對結果。然後再檢視自 己的情感與事情的變化如何應對，看看過往的經驗與現況的連結。近期面對喪母之痛，我發現用因緣果來處理悲痛不捨的情緒，竟能讓我的情感緩緩釋放，有從游泳 池慢慢起身的感覺。用因緣果作為如理思維的「理」，能有效地平息情感與釐清事情。小心得分享。
電蚊燈 wrote:
"Master Ban Ji's article on 'Reasoning' lets me start to think about different schools of thoughts, such as Confucian, Tao, Huayuan, Tiantai, Pure Land...etc. I cannot say that I understand all these schools deeply. But what I want to say is that I need to be able to use and practice an idea. Now, I often used the idea of Yin (Cause), Yuan(Conditions) and Karmic results to think about an issue. How I made the decision, how I implemented the decision and how I faced the results. Then I looked at my own feelings, and how I react to the changes, to look at the relationships between my past experiences and my current situation. Recently, I encountered the pain of losing my mother. I found that using Yin,Yuan and Karmic Result to handle the feeling of sad dismay helped released my emotions. I have a feeling of slowing rising from bottom of a swimming pool. I just want to share with everyone that using the idea of Yin,Yuan and Karmic Result as the 'reason' in Reasoning can help calm your emotions and clarify issues."
半寄 提到.
恭喜電蚊燈， 跨出不小的一步!
半寄
Master Ban Ji responded:
"Congratulation, you have made a big step."
----------------
From: 一即一切 3 One is All 3
半寄 提到...
前幾回的留言， 有說要再補充空的說法， 我說電蚊燈領悟的空法 ， 只說對了一小部份 ， 其實電蚊燈的想法大部份都在一即一切圍繞 ， 空法是廣泛的一切可能 ，卻不是全部， 空法依然在法性之中 ， 法性是一種規則， 假使一種不可能存在的因 ， 再怎麼努力也創造不出成果來， 這種不能存在的事實， 再談空也無意義 。
這篇一即一切來自上回留言的靈感
半寄
Master Ban Ji wrote:
I want to add some comments to 電蚊燈's concept of sunyata from a previous comment. He was only partially right, but a lot of his ideas are all about "One is All." Sunyata is about the possibility of everything, but sunyata still must operate under the laws of nature. An Yin (Cause) that cannot possibly exist can never create a result, regardless of efforts. So it is useless to talk about Sunyata of impossible things. The idea for this article, "One is All," was triggered by his comment.
Master Ban Ji
元, Yuan 提到...
Ｔhe comment that Master Ban Ji mentioned is here:
半寄師父說的留言在這裡
因緣果：還有一個伸展 Karma : One More Extension
電蚊燈 提到...
我試著用科學家的宇宙觀來詮釋因緣果。21世紀有科學決定論與多重宇宙的想法：只要給定某個時刻宇宙的狀態（因的確立），我們宇宙的法則（緣）便會決定系 統的演進，便可推算出宇宙日後發展的結果（果）。（參考霍金一大設計一書）。不同宇宙有不同的法則（緣是可努力可改變的），若法則固定（習性不變），宇宙 演進的結果必可確定（習性的果）。
電蚊燈 said he will try to use scientists' view of universe to explain Karma. He said that 21st century has the idea of scientific determinism and multiple universe. If we are given a specific universe at a given time (Yin), the law of physic (Yuan) will dictate the evolution of the universe, and we can calculate the result (Result) (Consult Hawking's The Grand Design. Different universe has different laws (Yuan is changeable), but if the law is the same (habit does not change), the result of the universe's evolution can be determined (Result of habits.)
--------------------------------
電蚊燈 提到...
再補充一點，近代宇宙學與統一場論的研究觀察證實：宇宙的開始與演進，並不需要上帝來啟動，連惡魔也沒有插手的餘地。（對於身在英國的科學家-霍金而言， 提出這個觀點是不是很令人敬佩！）科學家已告訴我們大尺度的宇宙行為，做為宇宙的一份子，就如半寄師父與版主元所闡述的，自己設定的因，自己催動的緣，自 己熟成的果！不是老天爺，也沒有上帝來獎賞惩罰你。
電蚊燈 said that he would like to add a point. Recent researches in cosmology and unified field theory proved that the beginning and the evolution of the universe does not need a God, it doesn't even need a devil. Scientists already told us that behavior of the universe, at least the big picture. As part of the universe, we created our own Yin, we pushed our own Yuan and obtain our own results. God will not reward nor punish you.
--------------------------
丫頭 提到...
請問空法也在因緣果裡嗎?還是因緣果在空法裡?
丫頭 asked is Śūnyatā part of Karma, or is Karma part of Śūnyatā ?
半寄 提到...
ㄚ頭: 中觀家認為存在是不可能成立的 ，比方{ 因}是:我活著，假設活著可以存在，就不需要緣，也就是活著的基礎條件，就因需要緣的成立才能活 ，所以不認為存在可成立， 因為是緣在支撐，緣一消失，{果}活著的肉體立刻沒有，中觀論認為緣是變動的，可以被變動的條件是{空}當背景，空是不固定存在的另一個解釋，所以因緣果的成立是融合空的結果。沒有空第一個條件{因}就已無法成立。這是一個大論點，先這樣解釋，不能清楚再討論。
Master Ban Ji answered:
Mūlamadhyamakakārikā thinks "existence" cannot be established. For example, if Yin (Cause) is I am alive. If we assume living can "exist", then it doesn't need Yuan (Conditions). In other words, the basic requirements for been alive need the establishment of Yuan (Conditions). Because been alive needs the support of Yuan (Conditions), once Yuan vanishes, Result, which is the body will cease to exist. So we don't think "existence" can be established. Mūlamadhyamakakārikā thinks Yuan (Condition) is changeable. The reason it is changeable is because of Śūnyatā. Śūnyatā is another explanation of non-permanent existence. So Karma is the result of fusing Śūnyatā. If there is no Śūnyatā , then Yin (Cause) cannot be established. This is a big argument. If this is not clear, we can discuss further.
元, Yuan 提到...
Humbly presenting another way to answer:
You can think of Śūnyatā as a theory and Karma as an application. Śūnyatā is like cosmology that scientists that thinks about, and the Karma is what the engineers at Apple uses to design iPads.
謙虛地提出另一種說法：
空是理論，因緣果是應用。 空像是科學家在探討的宇宙學，因緣果是蘋果公司的工程師用來設計iPad 的知識。
------------------------------------------
電蚊燈 提到...
疑？空不就是一切的可能性嗎？沒有固定不變的自我特性稱為空。＜因＞是一切的可能，＜緣＞也是一切的可能，在所有的可能中做了抉擇，就產生果，所以， ＜果＞，是從一切的可能中産生，那麼，＜果＞,也是一切的可能！因此，因緣果可説是空法的表現，繞圈圈的因緣果就是空法要表達的。卑微地提供拙見，請小聲 笑。
電蚊燈 said Huh? Doesn't Śūnyatā mean everything is possible? Don't we call the characteristic of all things is changing at all time Śūnyatā ? Yin (Cause) is that everything is possible. Yuan (Condition) also means that everything is possible. If you choose a possibility, than Result will occur. Therefore, Result is products from all the possibilities. Then it means that Result is everything is possible as well.Therefore, Karma can be said as the manifestation of Śūnyatā , and repetition of Yin, Yuan and Result is what Śūnyatā is trying to show. Humbly presenting my opinion.
半寄 提到...
電蚊燈說的只對一小部份， 空法的理論架構， 還需要很多說法才能完備!有機會再寫。
Master Ban Ji said:
Only partially right. there is more to Śūnyatā's theory and framework. I will write more about it given a chance later.
-----------
From: 放下 1 Detachment or Letting Go 1
匿名 提到...
想了一下，但不太懂最後一段
控制變化的空間～跟是否放下，放下什麼的關連，可否說得再詳細一些？
元, Yuan 提到...
Anonymous wrote:
I don't really under the last part. Does "a mean to control the change" a connection between letting go and what to let go? Can you please explain in more detail?
Hi! It will be explained in tomorrow's article. In this article, it is not about what to let go. I actually have another article that will appear later that will talk about what to let go.
嗨！這明天的文章會解釋。放下什麼不是這篇文章的重點。我已經寫了另一篇文章將會提到放下什麼。以後會出現。
-----------------------------------------
From: 再論苦 Dukkha Again
ang5 提到...
非常同意"了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。"
但是,在今天台灣,苦是非常普遍的,只有極少數的人不為基本生活所苦.您所接觸的弱勢或許太少了!
洪宏元敬上
ang5 said: "I agree with 'Understand yourself and your own weaknesses. Know how to eliminate these weaknesses and you will be closer to the Truth.'
But in today's Taiwan, suffering is very common, only very few people do not suffer for basic life's necessity.
You probably do not know too many disadvantaged people."
半寄 提到...
ang5:謝謝宏元的說法， 你提的基本生活 ，已是多層面問題 ， 含國家政策導向 ，公司經營方向 ，貧富差距的成立 ，已遠非我們討論範圍 ， 我們討論的是各人困境的喘息! 我承認大環境的影響很大。但論點太大， 也會模糊焦點， 換個觀點 ，各人得以喘息時， 才有能力做其他事。
半寄
Master Ban Ji responded.
"Thank you for your point of view. The basic life necessity is a complex issue. It involves the policies of a country, management of a company, the growing gap between the rich and the poor. This issue is beyond the scope of our discussion.
What we want to discuss is how an individual can get a rest in his/her own difficulties. I agree that a person's life can be influenced greatly by his/her environment, but this is a big topic and will cloud the issue. I think that by change the point of view, when people can take a break, then they can think about and have the ability to do other things."
元, Yuan 提到...
To Ang5:
Maybe so. But the point that I was trying to make is that people should not be obsessed about suffering.
也許。但是，我的重點是人不應該痴迷在苦中。
Maybe my article today on "Why Search For the Truth." can help clarify my point.
也許今天的文章『為什麼要探討真相』可以幫助闡明我的觀點。
電蚊燈 提到...
我認為，佛法是講給「生人」聽的，教導生人修持的，而絕大部分活生生的人最大的困境，就是「死」。沒有修行的人，當死亡困境來臨，沒有喘息的餘地，只有無 奈。或許寄予上帝，期盼救贖，或者看望來世，希望重生。殊不知，混沌的業力導向，誰都不知會去何方。生命的無常演進，神通再廣大，終究得死。所以我認為， 佛說「無常故苦」，佛是真的在闡明生生死死的生命苦處。因此，生命的解脫，從苦處下手，我認為是必修的課題。所以「無常故苦」，但值得慶幸的是，佛又說 「苦故無我」。從無常的苦中看清真相，在無常中得以解脫。
電蚊燈 wrote:
"I think that Buddhism is for the living. Its purpose is to teach the living how to live. But the biggest problem most people face is death. A person who had never Practiced have no chance for a relaxing breath when facing death, only frustration. Maybe he will pray to God for salvation. Maybe look forward to the next life for another chance. But no one knows where they would end up due to their Karma. No matter how much supernatural power you have, you will die one day, because life is impermanent.
So I think that when Buddha said 'anicca therefore dukkha', he really wanted us to know the suffering of our lives. So liberation need to start with dukkha, and I think it is a must. So 'anicca therefore dukkha' but fortunately, Buddha also said 'dukkha therefore anatta.'
From impermanent suffering to find the Truth, and from impermanence to find liberation."
半寄 提到...
電蚊燈 : 我們尊重你的看法
半寄
Master Ban Ji responded:
"電蚊燈, we respect your point of view."
半寄 提到...
再補充苦的說法， 每一個人會因為各人的痛苦，挫折， 而跟生命是苦的想法連結， 卻忽略了如果都是苦的一切， 誰也活不下去 !
人在苦難中， 如無法再學習， 再成長， 去談再多的苦也無任何意義!? 真要談生命是苦， 也得看從那個點談起 ，我個人也曾歷經苦難， 也曾認為生命是苦， 後來發覺那都不是被束縛的原因! 反而是自己陷入自我苦的糾纏罷了!，這是我想提的。
半寄
Master Ban Ji wrote:
"I like to supplement a point about Dukkha. Everyone thinks life is suffering because of their own individual pain, difficulties and frustrations. But people forget that if everything is suffering, then no one can live in this world.
When a person is distressed, if he does not learn and grow, it is pointless to talk about suffering. If you really want to say that life is suffering, you will also need to start from a specific point.
I, personally, had experienced many difficulties in life, and also thought that life is suffering. But later, I found that these sufferings are not the reason of my own imprisonment. But that I fell into the trap of the struggle with myself, thinking that suffering is myself.
This is the point that I like to raise."
電蚊燈 wrote:
生命最大的苦處，就是「邁向死亡」，貧富貴賤都不可免除。最大的苦，並不表示全部是苦，全部是苦就與「緣起」抵觸。佛陀用生 老病死苦來啟發我們去明白諸行無常，讓我們培養諸法無我的積極向上的人生態度，使得在生命的無常中，晦溺恐懼在苦裡的眾生得以解脫。這是我認為正視 「苦」、體會「苦」，是重要課題的看法。
"Life's biggest suffering is the 'path toward death.' The riches and the poor, celebrities and commoners, none can avoid it. The biggest suffering does not mean all is suffering. All is suffering will conflict with 'dependent origination.' Buddha used the sufferings of birth, old age, sickness and death to let us understand that all phenomenons are impermanent, and let us develop a positive attitude that all is anatta, so that humanity that are mired in suffering, mired in life's impermanence can find liberation. This is how I think 'dukkha' and empirically experience dukkha is an important topic."
-----------------------
From: 如理思維 3 Reasoning 3
電蚊燈 提到...
師父講的如理思維，使我在眾多學派的思想中開始思考，比如說儒家，老莊，華嚴，天台，淨土等；絕對不敢說自己對眾多學派有多深入研究，但我要講的是，一個 思想對我來說，要我能用，而且好下手去修。我現在常用師父講的因緣果來思考事情，當時或當下如何決定，當中如何揀擇運作，最後怎樣面對結果。然後再檢視自 己的情感與事情的變化如何應對，看看過往的經驗與現況的連結。近期面對喪母之痛，我發現用因緣果來處理悲痛不捨的情緒，竟能讓我的情感緩緩釋放，有從游泳 池慢慢起身的感覺。用因緣果作為如理思維的「理」，能有效地平息情感與釐清事情。小心得分享。
電蚊燈 wrote:
"Master Ban Ji's article on 'Reasoning' lets me start to think about different schools of thoughts, such as Confucian, Tao, Huayuan, Tiantai, Pure Land...etc. I cannot say that I understand all these schools deeply. But what I want to say is that I need to be able to use and practice an idea. Now, I often used the idea of Yin (Cause), Yuan(Conditions) and Karmic results to think about an issue. How I made the decision, how I implemented the decision and how I faced the results. Then I looked at my own feelings, and how I react to the changes, to look at the relationships between my past experiences and my current situation. Recently, I encountered the pain of losing my mother. I found that using Yin,Yuan and Karmic Result to handle the feeling of sad dismay helped released my emotions. I have a feeling of slowing rising from bottom of a swimming pool. I just want to share with everyone that using the idea of Yin,Yuan and Karmic Result as the 'reason' in Reasoning can help calm your emotions and clarify issues."
半寄 提到.
恭喜電蚊燈， 跨出不小的一步!
半寄
Master Ban Ji responded:
"Congratulation, you have made a big step."
----------------
From: 一即一切 3 One is All 3
半寄 提到...
前幾回的留言， 有說要再補充空的說法， 我說電蚊燈領悟的空法 ， 只說對了一小部份 ， 其實電蚊燈的想法大部份都在一即一切圍繞 ， 空法是廣泛的一切可能 ，卻不是全部， 空法依然在法性之中 ， 法性是一種規則， 假使一種不可能存在的因 ， 再怎麼努力也創造不出成果來， 這種不能存在的事實， 再談空也無意義 。
這篇一即一切來自上回留言的靈感
半寄
Master Ban Ji wrote:
I want to add some comments to 電蚊燈's concept of sunyata from a previous comment. He was only partially right, but a lot of his ideas are all about "One is All." Sunyata is about the possibility of everything, but sunyata still must operate under the laws of nature. An Yin (Cause) that cannot possibly exist can never create a result, regardless of efforts. So it is useless to talk about Sunyata of impossible things. The idea for this article, "One is All," was triggered by his comment.
Master Ban Ji
元, Yuan 提到...
Ｔhe comment that Master Ban Ji mentioned is here:
半寄師父說的留言在這裡
因緣果：還有一個伸展 Karma : One More Extension
敬鬼神而遠之? 1 Respectfully Staying Away from gods and ghosts 1
自中國孔夫子開始，鬼神一直是不入流的妖魔，談都不想談，乾脆採取敬而遠之的做法，佛教是一定會提到鬼神的，但因它們不具真實肉體，也常被世人持質疑態度，鬼與神不只佛教講，國外的信仰也講，他們用的稱呼是惡靈，既然有不少聲音去說鬼神的存在，我們來探討一下它的形成路線。
Since the time of Confucius, ghosts and gods has always been unfashionable demons that cannot break into the mainstream Buddhism, so they are not discussed much. Buddhists treat ghosts and gods with the attitude of "Respectfully Staying Away." Buddhism mentioned ghosts and gods, but because they don't have physical bodies, people usually treat these talks with suspicion. But ghosts and gods are mentioned by other religions in the world as well, not just Buddhism. Since they are many voices that talked about the existence of ghosts and gods, let's discuss how they are formed.
人在哪個地方都是被列入高級動物的，有愛與被愛能力、有思考能力、人有這麼多其他動物不具備的條件，一旦讓這些條件落入一種情形，就可以用上天堂跟下地獄來形容它，什麼背景呢 ? 一種非常強烈的意志。
Human beings has always been considered as the most developed animals, with the ability to love and to be loved, the ability to think and to reason. Mankind has so much more traits than other animals. Under certain conditions, these traits can be described as going to heaven or hell. What kind of condition? A very strong willpower.
好的意志去執行完成好的事，惡毒的意志也一樣去執行惡毒的事，意志這個感官看起來 是屬於大腦的運作，那如果有一個可能! 假設它還可以暫時脫離人體活著，這個假設如可以成立，代表意志有時間做它想執行的事，問題來了，意志本來就是無具體的存在，現在可以單獨行動，卻又沒有肉體賦予的力量，哪它叫什麼名字? 有人稱它是靈魂。
Good willpower is used to accomplish good deeds, and like wise, bad willpower is used to perform bad deeds. Willpower might belong to the brain. But if we assume that willpower can exist without human body, it means that willpower has the time to do what it wants to do. Since willpower never has a concrete existence, if it can perform tasks independently without a body, why would we call this willpower? Some people call it soul or spirit instead.
半寄 Master Ban Ji
Since the time of Confucius, ghosts and gods has always been unfashionable demons that cannot break into the mainstream Buddhism, so they are not discussed much. Buddhists treat ghosts and gods with the attitude of "Respectfully Staying Away." Buddhism mentioned ghosts and gods, but because they don't have physical bodies, people usually treat these talks with suspicion. But ghosts and gods are mentioned by other religions in the world as well, not just Buddhism. Since they are many voices that talked about the existence of ghosts and gods, let's discuss how they are formed.
人在哪個地方都是被列入高級動物的，有愛與被愛能力、有思考能力、人有這麼多其他動物不具備的條件，一旦讓這些條件落入一種情形，就可以用上天堂跟下地獄來形容它，什麼背景呢 ? 一種非常強烈的意志。
Human beings has always been considered as the most developed animals, with the ability to love and to be loved, the ability to think and to reason. Mankind has so much more traits than other animals. Under certain conditions, these traits can be described as going to heaven or hell. What kind of condition? A very strong willpower.
好的意志去執行完成好的事，惡毒的意志也一樣去執行惡毒的事，意志這個感官看起來 是屬於大腦的運作，那如果有一個可能! 假設它還可以暫時脫離人體活著，這個假設如可以成立，代表意志有時間做它想執行的事，問題來了，意志本來就是無具體的存在，現在可以單獨行動，卻又沒有肉體賦予的力量，哪它叫什麼名字? 有人稱它是靈魂。
Good willpower is used to accomplish good deeds, and like wise, bad willpower is used to perform bad deeds. Willpower might belong to the brain. But if we assume that willpower can exist without human body, it means that willpower has the time to do what it wants to do. Since willpower never has a concrete existence, if it can perform tasks independently without a body, why would we call this willpower? Some people call it soul or spirit instead.
半寄 Master Ban Ji
2012年2月3日 星期五
終點 2 Destination 2
For us, we have made it very clear what our goal is in the article "Science and Buddhism." What our destination looks like in the article "Liberated." We also have been very clear on how to get there.
在〈科學與佛學〉說過我們的目標，也在〈解脫〉描述了我們的目的地，修行法門已經很清楚的解釋了。
Buddhism's important concepts can all be encapsulated in Śūnyatā, Nidānas. anicca, anattā. These are really simple concepts. You don't need to consider them to be transcendental, mystical or even divine. These are simple observations about us and the world around us using archaic words from thousands of years ago. We could have used "Programmable", "State Diagrams", "Clocked Mealy Machine" and "Self-modifying program" to describe these observations just as well. (These words probably makes more sense for software engineers.) Or we could use "Changeable", "Laws of Changes", "Changes of the World", "Changes of Self". It doesn't matter what words we use, it's all the same.
佛學的重要概念都可放在「空」、「因缘」、「無常」和「無我」裡。這些都是非常簡單的概念，您不需對它們有任何超然、神秘，甚至神聖的感覺。它們都只是對我們和世界的觀察，用幾千年前古老文化寫出來的字。現在，我們可以用「可編程式」、「狀態圖」、「同步米利型狀態機」和「自我修改程式碼」來形容這些觀察 （這些詞對軟體工程師較有意義）或用「易變」、「變的規律」、「世界的變」和「我的變」來替換，其實都一樣。
These concepts are not hard to understand, but hard to empirically understand.
這些概念很容易了解，但很難體會。
Philosophy of Buddhism is unlike other philosophy in the world. It is meant to be practiced and realized in the real world. We encourage everyone to try to understand this and to live it.
佛教哲學不同於世上其他哲學，在於它是可以在現實世界中實行的，我們鼓勵大家去嘗試明白這一點。
At this point in our Blog, Master Ban Ji and I have agreed that we have written enough about the theoretical aspects of Practice and our views. To write any more will probably only obfuscate the simple concepts of Buddhism and Practice further.
在這個階段，半寄師父和我都同意，此部落格已經有足夠佛教修行方面的理論了，再寫下去，可能會把簡單的概念反而混淆了。
After today, the articles will mostly be Master Ban Ji's miscellaneous notes, and my personal experiences. Unless there are specific questions, we will probably not talk too much about the theory.
所以，之後的文章將會是半寄師父的雜記，和我個人的經驗分享，除非讀者有疑問，我們盡可能不寫太多理論。
上一篇 Ｐrevious Part
在〈科學與佛學〉說過我們的目標，也在〈解脫〉描述了我們的目的地，修行法門已經很清楚的解釋了。
Buddhism's important concepts can all be encapsulated in Śūnyatā, Nidānas. anicca, anattā. These are really simple concepts. You don't need to consider them to be transcendental, mystical or even divine. These are simple observations about us and the world around us using archaic words from thousands of years ago. We could have used "Programmable", "State Diagrams", "Clocked Mealy Machine" and "Self-modifying program" to describe these observations just as well. (These words probably makes more sense for software engineers.) Or we could use "Changeable", "Laws of Changes", "Changes of the World", "Changes of Self". It doesn't matter what words we use, it's all the same.
佛學的重要概念都可放在「空」、「因缘」、「無常」和「無我」裡。這些都是非常簡單的概念，您不需對它們有任何超然、神秘，甚至神聖的感覺。它們都只是對我們和世界的觀察，用幾千年前古老文化寫出來的字。現在，我們可以用「可編程式」、「狀態圖」、「同步米利型狀態機」和「自我修改程式碼」來形容這些觀察 （這些詞對軟體工程師較有意義）或用「易變」、「變的規律」、「世界的變」和「我的變」來替換，其實都一樣。
These concepts are not hard to understand, but hard to empirically understand.
這些概念很容易了解，但很難體會。
Philosophy of Buddhism is unlike other philosophy in the world. It is meant to be practiced and realized in the real world. We encourage everyone to try to understand this and to live it.
佛教哲學不同於世上其他哲學，在於它是可以在現實世界中實行的，我們鼓勵大家去嘗試明白這一點。
At this point in our Blog, Master Ban Ji and I have agreed that we have written enough about the theoretical aspects of Practice and our views. To write any more will probably only obfuscate the simple concepts of Buddhism and Practice further.
在這個階段，半寄師父和我都同意，此部落格已經有足夠佛教修行方面的理論了，再寫下去，可能會把簡單的概念反而混淆了。
After today, the articles will mostly be Master Ban Ji's miscellaneous notes, and my personal experiences. Unless there are specific questions, we will probably not talk too much about the theory.
所以，之後的文章將會是半寄師父的雜記，和我個人的經驗分享，除非讀者有疑問，我們盡可能不寫太多理論。
上一篇 Ｐrevious Part
2012年2月2日 星期四
讀者回饋 ： 沒有固定的狀態，是名「無生」 Reader Contributions: There is No Fixed State, therefore it is call "No Creation"
我們喝的紅茶湯，不會自己產生，不是從熱水來，不是從硬硬的紅茶葉來，更不是從茶壺自己跑出來，也不是從時間來（熱水，紅茶葉，茶壺擺久了，也不會有紅茶湯）。 因為我把三者放在一起，一段時間，硬的紅茶葉因為熱水而變軟，已不是原來的紅茶葉，熱水因為紅茶葉而降溫，已不是原來的熱水，熱茶壼也不是原來的冷茶壼。三者因彼此而改變，紅茶湯是三者變化的結果。（若三者堅持不變，不會有紅茶湯）。 產生紅茶湯是條件式的因緣法，三者能泡出紅茶湯，是謂法性。
The tea that we drink does not create itself. It does not come from hot water. It does not come from hard and dry tea leaves. It also does not come from the teapot. It also cannot come from time. (Hot water, tea leaves, teapots if left along, will not create tea by themselves.)
If I put these three together, after some time, the hard and dry tea leaves became soft because of hot water, and are no longer the original tea leaves. Hot water becomes not as hot because of tea leaves, and is no longer the original hot water. Hot teapot is not the original cold teapot. These three things changes because of each other, and tea is the result of the changes to these three things. (If these three things do not change, there will be no tea.)
Creation of tea is the result of the conditional Nidānas. It is their natures (or characteristics) that allows these three items to create tea.
諸法不自生，亦不從它生（除非改變），不共（除非因彼此而改變）不無因，是故知無生（石頭不會變成馬鈴薯）。[Translator's Note]
Phenomenons do not create themselves.
Phenomenons also are not created by other phenomenons (but can be changed).
Nor by combining them together (but can be changed due to each other), and not without cause.
Therefore we know that phenomenons are not created (rock cannot be turned into potatoes.)
[Translator's Note:]諸法不自生，亦不從它生，不共不無因，是故知無生 is from Mūlamadhyamakakārikā. This is my translation of the phrase. Text in parentheses are comments added by the reader.
The tea that we drink does not create itself. It does not come from hot water. It does not come from hard and dry tea leaves. It also does not come from the teapot. It also cannot come from time. (Hot water, tea leaves, teapots if left along, will not create tea by themselves.)
If I put these three together, after some time, the hard and dry tea leaves became soft because of hot water, and are no longer the original tea leaves. Hot water becomes not as hot because of tea leaves, and is no longer the original hot water. Hot teapot is not the original cold teapot. These three things changes because of each other, and tea is the result of the changes to these three things. (If these three things do not change, there will be no tea.)
Creation of tea is the result of the conditional Nidānas. It is their natures (or characteristics) that allows these three items to create tea.
諸法不自生，亦不從它生（除非改變），不共（除非因彼此而改變）不無因，是故知無生（石頭不會變成馬鈴薯）。[Translator's Note]
Phenomenons do not create themselves.
Phenomenons also are not created by other phenomenons (but can be changed).
Nor by combining them together (but can be changed due to each other), and not without cause.
Therefore we know that phenomenons are not created (rock cannot be turned into potatoes.)
[Translator's Note:]諸法不自生，亦不從它生，不共不無因，是故知無生 is from Mūlamadhyamakakārikā. This is my translation of the phrase. Text in parentheses are comments added by the reader.
終點 1 Destination 1
I have been reading some Buddhist teachings from English teachers and found some very wonderful writings. However, I felt that something is missing. After some thoughts, I believe what is missing is a clear idea of what the destination of Buddhism Practice is. In some cases, where the idea of the destination is clear, I felt that it fell short of what it could be.
我讀了些西方人寫的佛教文章，發現部分非常好的作品，不過總覺得缺少什麼的感覺。經過一番思考，我認為他們少了一個非常清楚的修行目的地。雖然有些修行的目的地很清楚，但不夠遠。
If you ask most Buddhists what's the purpose of practicing Buddhism, the standard response would be to be liberated from suffering and from samsara. Some seek to go to the Pure Land promised by Amitābha Buddha, but that just delayed the enlightenment by one lifetime. Some responses might be more secular, like looking for long-term well-being and happiness, or peace of mind.
如果問大多數佛教徒，修行的目的是什麼？標準的回答是從苦和輪迴中找到解脫。有些人會想去阿彌陀佛承諾的西方極樂世界，但這只把「目的地」的解釋推到下一世。有些人的反應可能更世俗，那就是只想要有永恆的幸福，或心平氣和。
The reason that I am bring this up is that your destination is going to affect your path, which is your Practice. And if you are not clear on where your destination is, you will never know if you are going the right way.
提這個問題出來的原因是：您的目的地會影響修行的方向，如果您不明確知道目的地在哪裡，您永遠不會知道走的路對不對。
For example, the Pure Land school's goal is to go to the Pure Land, so their method is simply "fully focused on the name of Amitābha." This is a very difficult task as discussed by Master Ban Ji in previous articles, but the Practice is simple to describe and the destination is clear. Every one can try it, and there are many articles written about how to be fully focused. All that remain is for you to decide if this is the right place for you and can you get there.
例如，淨土宗的目的地是去淨土，所以他們的法門是「一心念阿彌陀佛」。半寄師父有寫過，這是一個非常艱鉅的方法，但這法門可以很簡單描述且目標是很明確的。每個人都可以嘗試，當然也有很多文章來教您如何做到「一心念佛」，您只需要知道自己要不要去淨土，跟走不走得到。
But for other answers, the destination does not seem as clear. For example, liberating from suffering is the reward for getting to the destination, but it is not the destination. Why do I say that? Because it tells me nothing about your quality, about who you are and how you will function in the real world. You could be liberated from all sufferings if you are brain dead, but I am sure none of us wish that. (at least for this lifetime.) You could tell me that once you achieve anattā, you will be liberated. But then you would have to tell me what it means to achieve anattā, because I am sure our definitions differ.
其他回答並不是很明確。例如，「從苦中解脫」是到達目的地的獎勵，但它並不是目的地。 為什麼這樣說？因為我沒有辦法知道「從苦解脫」的人，會變成怎樣的人？他（她）將如何面對現實生活中所有的挑戰、變化？一個腦死的人也是「解脫苦」（最少這一輩子）但沒有人會希望這樣。您也許會說達到「無我」的境界就是終點，但您要能告訴我「無我」是什麼意思？我想我跟您的定義不會一樣。
For the destination to be clear, you need to know exactly the type of person you will be. If the reward is your main concern, then you need to determine if the reward fits the destination. For example, if you said that the person that has reached anattā has unlimited compassion, then you need to explain why a person with only unlimited compassion will be liberated from suffering in the real world. Yes, it is the real world that matters, because we all have to live in this. The other choice, is to go into seclusion and spent all your time in Samadhi. But if you go into seclusion, you will not be practicing your compassion, so what's the point?
一個明確的終點，會讓您知道自己將成為怎樣的人。如果達到終點的獎勵很重要，那麼您需要確定：到了終點，是否真能得到您想要的獎勵？例如，您說達到「無我」的人會有無限的慈悲心，那麼您需要了解：一個只有無限慈悲心的人，如何在現實世界中 「從苦解脫」？這是一個現實的問題，因為一位覺者（不僅只有無限慈悲心的特質），也是在現實生活中「從苦解脫」。或許有人會說，我可以選擇隱居，常常在禪定中；但如此一來，便不會用到無限的慈悲心，那有什麼意義呢？
Where you want to go is your choice, we just want you to understand your destination with better clarity.
要去哪裡是您的選擇，我們只要您對自己的終點很清楚。
我讀了些西方人寫的佛教文章，發現部分非常好的作品，不過總覺得缺少什麼的感覺。經過一番思考，我認為他們少了一個非常清楚的修行目的地。雖然有些修行的目的地很清楚，但不夠遠。
If you ask most Buddhists what's the purpose of practicing Buddhism, the standard response would be to be liberated from suffering and from samsara. Some seek to go to the Pure Land promised by Amitābha Buddha, but that just delayed the enlightenment by one lifetime. Some responses might be more secular, like looking for long-term well-being and happiness, or peace of mind.
如果問大多數佛教徒，修行的目的是什麼？標準的回答是從苦和輪迴中找到解脫。有些人會想去阿彌陀佛承諾的西方極樂世界，但這只把「目的地」的解釋推到下一世。有些人的反應可能更世俗，那就是只想要有永恆的幸福，或心平氣和。
The reason that I am bring this up is that your destination is going to affect your path, which is your Practice. And if you are not clear on where your destination is, you will never know if you are going the right way.
提這個問題出來的原因是：您的目的地會影響修行的方向，如果您不明確知道目的地在哪裡，您永遠不會知道走的路對不對。
For example, the Pure Land school's goal is to go to the Pure Land, so their method is simply "fully focused on the name of Amitābha." This is a very difficult task as discussed by Master Ban Ji in previous articles, but the Practice is simple to describe and the destination is clear. Every one can try it, and there are many articles written about how to be fully focused. All that remain is for you to decide if this is the right place for you and can you get there.
例如，淨土宗的目的地是去淨土，所以他們的法門是「一心念阿彌陀佛」。半寄師父有寫過，這是一個非常艱鉅的方法，但這法門可以很簡單描述且目標是很明確的。每個人都可以嘗試，當然也有很多文章來教您如何做到「一心念佛」，您只需要知道自己要不要去淨土，跟走不走得到。
But for other answers, the destination does not seem as clear. For example, liberating from suffering is the reward for getting to the destination, but it is not the destination. Why do I say that? Because it tells me nothing about your quality, about who you are and how you will function in the real world. You could be liberated from all sufferings if you are brain dead, but I am sure none of us wish that. (at least for this lifetime.) You could tell me that once you achieve anattā, you will be liberated. But then you would have to tell me what it means to achieve anattā, because I am sure our definitions differ.
其他回答並不是很明確。例如，「從苦中解脫」是到達目的地的獎勵，但它並不是目的地。 為什麼這樣說？因為我沒有辦法知道「從苦解脫」的人，會變成怎樣的人？他（她）將如何面對現實生活中所有的挑戰、變化？一個腦死的人也是「解脫苦」（最少這一輩子）但沒有人會希望這樣。您也許會說達到「無我」的境界就是終點，但您要能告訴我「無我」是什麼意思？我想我跟您的定義不會一樣。
For the destination to be clear, you need to know exactly the type of person you will be. If the reward is your main concern, then you need to determine if the reward fits the destination. For example, if you said that the person that has reached anattā has unlimited compassion, then you need to explain why a person with only unlimited compassion will be liberated from suffering in the real world. Yes, it is the real world that matters, because we all have to live in this. The other choice, is to go into seclusion and spent all your time in Samadhi. But if you go into seclusion, you will not be practicing your compassion, so what's the point?
一個明確的終點，會讓您知道自己將成為怎樣的人。如果達到終點的獎勵很重要，那麼您需要確定：到了終點，是否真能得到您想要的獎勵？例如，您說達到「無我」的人會有無限的慈悲心，那麼您需要了解：一個只有無限慈悲心的人，如何在現實世界中 「從苦解脫」？這是一個現實的問題，因為一位覺者（不僅只有無限慈悲心的特質），也是在現實生活中「從苦解脫」。或許有人會說，我可以選擇隱居，常常在禪定中；但如此一來，便不會用到無限的慈悲心，那有什麼意義呢？
Where you want to go is your choice, we just want you to understand your destination with better clarity.
要去哪裡是您的選擇，我們只要您對自己的終點很清楚。
2012年2月1日 星期三
空的正確觀點 3 The Right View of Śūnyatā 3
中觀論這三個字翻譯的名詞用法，讓華人世界一直以為跟中庸的思想一 樣，中庸是中國儒家思想一個相當重要的理念，講究凡事不極端，不偏不倚，不論是人的行為，或者是思想都包含在裡面，這個觀點影響華人思想、生活很深，佔重要地位，算是一個主軸思想。
Mūlamadhyamakakārikā's Chinese translation is "Theory of Middle View". This translation let Chinese people always thought that it is the same as "Doctrine of the Mean." [Note] Doctrine of the Mean is an important concepts in Confucian philosophy, it means "all things in moderation", including behavior and reasoning and thinking. This concept influenced the Chinese people deeply and can be considered as a major factor in Chinese culture.
可是空法講的是邏輯概念，這跟中道是兩回事，儒家思想對人，對事敘述很多，所謂齊家、治國、平天下、 無一不詳盡的分析，唯這其中最缺乏的就是辯論邏輯。
But Śūnyatā is a logical concept and has nothing to do with the "Middle". Confucian philosophy has many narratives on people and related issues, such as "managing a family", "ruling a country" and "calm the world". These topics have all been analyzed in detail in Confucian philosophy. The only thing missing is logical debates.
空的思想是佛教後期大乘佛法的一個重要論點，由龍樹菩薩所建構完成的思想，當時就已傳遍整個印度，幾個世紀已過去時間證明它到現在，仍然具有一定的吸引力，魅力、 吸引成千上萬的修學者想一窺它的面貌。
Śūnyatā is a major theory in the later period of Mahayana Buddhism. The concept completed by Nāgārjuna has already spread across the entire India, and after the passage of centuries, it still has its attractions and charms that attracts tens of thousands of practitioners, trying to have a peak at its truth.
想進一步了解的讀者，可以研究龍樹菩薩相關作品，網路、書店應該都有，祈願修學者早入空法大海。
For readers who are interested in understand Śūnyatā, I encourage them to read Nāgārjuna's works, these should be available on line or in books. I sincerely wish practitioners who are interested can quickly enter into the ocean of Śūnyatā.
半寄 Master Ban Ji
[Note] 中觀 literally means "Middle View", 中庸 literally means "Middle Needs".
上一篇 Ｐrevious Part
Mūlamadhyamakakārikā's Chinese translation is "Theory of Middle View". This translation let Chinese people always thought that it is the same as "Doctrine of the Mean." [Note] Doctrine of the Mean is an important concepts in Confucian philosophy, it means "all things in moderation", including behavior and reasoning and thinking. This concept influenced the Chinese people deeply and can be considered as a major factor in Chinese culture.
可是空法講的是邏輯概念，這跟中道是兩回事，儒家思想對人，對事敘述很多，所謂齊家、治國、平天下、 無一不詳盡的分析，唯這其中最缺乏的就是辯論邏輯。
But Śūnyatā is a logical concept and has nothing to do with the "Middle". Confucian philosophy has many narratives on people and related issues, such as "managing a family", "ruling a country" and "calm the world". These topics have all been analyzed in detail in Confucian philosophy. The only thing missing is logical debates.
空的思想是佛教後期大乘佛法的一個重要論點，由龍樹菩薩所建構完成的思想，當時就已傳遍整個印度，幾個世紀已過去時間證明它到現在，仍然具有一定的吸引力，魅力、 吸引成千上萬的修學者想一窺它的面貌。
Śūnyatā is a major theory in the later period of Mahayana Buddhism. The concept completed by Nāgārjuna has already spread across the entire India, and after the passage of centuries, it still has its attractions and charms that attracts tens of thousands of practitioners, trying to have a peak at its truth.
想進一步了解的讀者，可以研究龍樹菩薩相關作品，網路、書店應該都有，祈願修學者早入空法大海。
For readers who are interested in understand Śūnyatā, I encourage them to read Nāgārjuna's works, these should be available on line or in books. I sincerely wish practitioners who are interested can quickly enter into the ocean of Śūnyatā.
半寄 Master Ban Ji
[Note] 中觀 literally means "Middle View", 中庸 literally means "Middle Needs".
上一篇 Ｐrevious Part
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