After Master Ban Ji finished "Body and Spirits (Why I Practice Nidānas)," she told me that she's all finished. She felt that she had said everything she wanted to say about Buddhism and the Practice of Buddhism.
半寄師父寫完 『肉體與精神 (我為什麼修因緣法)』後，跟我說她寫完了。她覺得已經說了對佛教和修行所有想說的話。
For me, I am at a point on the path that it is no longer about theoretical understanding. It is now more about daily training to strengthen myself. Just like an athlete who needs to train daily to make himself stronger, faster, more precise and agile, Practice Buddhism is the same. So it is unlikely that I will have much to write about.
而我 ，在這條路上，不需要每天的探討理論的理解，而是訓練，以加強自己。就像一個運動選手需要每天訓練使自己更強，更快，更精確和敏捷，修行也是一樣。因此，我不太會有太多內容可以寫。
If there are any new articles, it will probably only be in the form of reader questions or contributions.
新的文章可能只會是讀者回饋或問題。
All of our articles can be categorized into four sections.
我們所有的文章，可以分為四部。
There is "A Guide to Buddhist Thoughts" that can be consider the background text for our Practice.
《佛法的思向》可以說是我們的法門的指南。
Our Method describes our method, and my personal experiences while Practicing the method.
修行法門說明我們的法門，和我個人的經驗。
Investigation into Practice are articles based on my observations of the Practice while on the Path, and Master Ban Ji's discussions on the subject of Practice.
修行探討的文章是我在修行中的觀察和半寄師父對修行的討論。
Finally, Buddhism Notes contains miscellaneous articles on topics that might interest Buddhists and not necessary relate to Practice.
最後! 佛教雜記有一些主題佛教徒可能會有興趣，但不一定跟修行有關。
We will continue to monitor our emails and blogs for any questions and comments.
我們會繼續留意我們的電子郵件和回答問題。
2012年3月12日 星期一
修行方向 An Approach for Practice
修行方法:
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
2012年3月11日 星期日
善念 Virtuous Thoughts
"Virtuous Thoughts" [Note] can constantly be found in every Buddhist books and teachings. I like to discuss this a bit.
「善念」這兩個字常常出現在佛教書籍和教誨裡。 我們討論看看。
Every Buddhist schools talk about "thoughts". I think many schools talked about be "mindful" of the rise and fall of your thoughts. Don't they ever wonder where it came from? They talk about letting your mind be empty of thoughts, so that you can experience Śūnyatā. If they don't know where the thoughts came from, how would they know they are completely empty of thoughts. They would only know they are no longer able to observe any thoughts, because they have trained their mind not to see them.
每個佛教宗派都談到「念頭」，大部分都要您去「觀」「念頭」的生滅。 但不知道他們有沒有想過它是從哪裡來的呢？ 他們要您的腦海裡沒有「念頭」，來體會「空」。 但如果不知道「念頭」來自何處，怎麼會知道完全沒有「念頭」。 只能知道觀察不到「念頭」，因為他們訓練頭腦不去看。
However, mindfulness of your thought is a good practice for people, because when a thought is raised and observed, you will get a chance to evaluate it before it becomes real. You are given a chance to accept and reject that thought, before "Yuan" is created.
但是，留心您的思想也不錯。 因為當一個想法發生，您會得到一個機會去評估它。 一個機會在緣起之前去接受或拒絕這個想法。
People came to this world equally, only differ in the accumulated Karma. This difference in Karma is reflected in their birth, their family and their encounters in their lives. But everyone is given a new chance in life to improve themselves and to become a great man.
人是平等的來到這個世間，僅差在各人所累積的因果報應。 這些因果報應可以從一個人的出生，家庭和生活經驗查覺。 但是每個人都有機會在生活中提高自己，成為大人相。
Life, is a test of human nature. People are tested every day with every encounter in their lives. Every choices that they made either increase their "good karma" or "bad karma." The problem is that it is hard to read the results, because some results reflect immediate actions, but others are caused by a long forgotten past. But a person only need to look at their encounters and surroundings, to know where they are on their karmic balance sheet. The acts of the past are only useful as a tool for reflection, for learning. It is the acts of this instant that counts.
生命，是人性的考驗。 每一件事都是一個測試。 在每一個測試，每一個選擇，一個人可以增加自 己的「善業」或「惡業」。 問題是，「果」很難了解。 因為有些「果」馬上發生，而有些是被人遺忘的「業」所造成。 一個人只需要看看自己的遭遇和周圍，就知道自己的「業報」的資產負債表。 忘記的「業」不是很重要，唯一有用的是用過去的行為作為自我反省的工具。 「當下」的行為是最重要的。
On the surface, an act either can be labeled virtuous or not on the surface. But while that act has its own karmic results, it is more important for people to understand the thoughts behind the act. A virtuous act can manifest from an un-virtuous thought, while an un-virtuous act can came from a virtuous thought.
表面上，一個行為可以分為「善行」或「惡行」。 雖然行為有其自身的「果」，更重要的是行為後面的「念頭」。 一件「善行」可以從「惡念」而生，一個「惡行」也可以來自「善念」。
Thoughts came from our human nature. Virtuous thoughts are the result of the matured human emotions, while un-virtuous thoughts are the results of weaknesses. Doing a virtuous act because of an un-virtuous thought will only reinforce the weakness. Why? Because virtuous acts are often applauded by the society, if un-virtuous thoughts are rewarded, would the weakness not be reinforced?
「念頭」來自於「人性」。 「善念」是成熟的情緒的果。 「惡念」來自於我們的弱點。 因為「惡念」來做「善行」只會加強的 一個人的弱點。 為什麼呢？ 因為「善行」會受到社會的歡迎。 如果「惡念」有獎勵，弱點不會更弱嗎？
For example, people love to do charity works. Everyone knows that doing charity works can bring them good karma. There is nothing wrong with this, because we all have to work for good karma, just like we all have to go to work to make money. But for some people, there are additional reasons deep within them, maybe its a need for "love and attention", "companionship" or "prestige". On the surface, it doesn't look like such a bad thing, but if this need represents a weakness, usually greed, "for love", "for attention" or "for flattery", than it needs to be discovered and eliminated. It requires self-reflection to do so. People know. They just don't want to see it.
例如，大家都喜歡做慈善工作。 大家都知道，做慈善工作，能夠為他們帶來好人緣跟「福報」。 這樣想沒有錯，因為我們都需要努力來得「福報」，就像我們都為了錢去工作。 但對某些人來說，還有其他原因，深在其中，也許他渴望「愛」，「伴」或「名譽」。 表面上看起來還好，但如果這個渴望是一個弱點，通常是貪，「貪愛」，「貪關注」或「貪奉承」，那這個弱點也需要被發現和消除。 一個 人需要自我反省來發現這種弱點。 大家自己心裡都有數，只不想看。
Here, virtuous and un-virtuous acts are what the recipient of the act or some member of society might think of as virtuous or un-virtuous. For example, when you punished a child for misdeeds, the child might think you have performed an un-virtuous act because the child does not understand why. Some people might think your punishment does not fit the misdeed, therefore un-virtuous. If you don't punish a child for misdeeds, other people might think you are un-virtuous for not educating your child. Another example is that a solider, in order to protect his people, might have do a lot of un-virtuous acts.
這裡，「善行」和「惡行」是某些社會或受者所認定的「善」與「惡」。 例如，懲罰一個小孩，小孩會認為您做了「惡行」，因為他不明白為什麼要被懲罰。 某些人會認為您懲罰不適當，所以也認定您做的是「惡行」。 如果不懲罰，某些人會認為這也是「惡行」，因為他們覺得您沒有在教小孩。 另一個例子， 一個軍人，為了保護家人，也許需要做很多「公認」的「惡行」。
Like school, the tests of life are not consists of just quiz. There are occasional major tests. These tests are easy to detect, because they are dramatic. You will know when they occur because of the emotional highs and lows. The result of this test could be a turning point. The biggest test of your life is when you have a need to perform an un-virtuous act for a virtuous reason. Because this is when all of your human characters are tested it. Can you sacrifice something dear to you (and not just your life) to do the right thing?
就像學校，生命的考驗不只是平常考而已。 有偶爾的重大考驗。 這些重大考驗很容易察覺，因為它們有聲有色。 你會知道它們來了，因為情感會有很大的起伏。 這個考驗可能是一個轉點。 您的人生最大的考驗是，當您需要為了「善念」來做一件「惡行」，因為所有的「人性」都會受到考驗。 能為了「善念」來犧牲自己所渴望的嗎 (不一定是生命。)？
But life is lenient, because even if you get it wrong, you given more chances to get it right. But to have a chance to get it right next time, you need to keep asking yourself "Why?", constantly self-reflect. Otherwise, the next time will be the same as this time, and you will only accumulate further negative karmic debt with no way out.
但是生命是寬容的，因為即使您這一次作錯，您還會有其他的機會。 但是，如果您想要在下一次做對的選擇，您需要不斷地問自己「為什麼？」，不斷地在平常考時自我反省。 否則，下一次將會有一樣的錯誤。 這樣下去，您只會一直累積「惡業」而沒有出路。
The simplest way to practice Buddhism is to simply constantly keep virtuous thoughts, constantly reflect on your actions and be the best person that you can be.
所以，最簡單的修行是不斷的保持善念，不斷的反思自己的行為，和好好做人。
[Note] 善念 Virtuous Thoughts are sometimes translated as "Skillful Thoughts" in English. But I think virtuous is better. Sometimes, "Thoughts" are translated as "Intentions."
「善念」這兩個字常常出現在佛教書籍和教誨裡。 我們討論看看。
Every Buddhist schools talk about "thoughts". I think many schools talked about be "mindful" of the rise and fall of your thoughts. Don't they ever wonder where it came from? They talk about letting your mind be empty of thoughts, so that you can experience Śūnyatā. If they don't know where the thoughts came from, how would they know they are completely empty of thoughts. They would only know they are no longer able to observe any thoughts, because they have trained their mind not to see them.
每個佛教宗派都談到「念頭」，大部分都要您去「觀」「念頭」的生滅。 但不知道他們有沒有想過它是從哪裡來的呢？ 他們要您的腦海裡沒有「念頭」，來體會「空」。 但如果不知道「念頭」來自何處，怎麼會知道完全沒有「念頭」。 只能知道觀察不到「念頭」，因為他們訓練頭腦不去看。
However, mindfulness of your thought is a good practice for people, because when a thought is raised and observed, you will get a chance to evaluate it before it becomes real. You are given a chance to accept and reject that thought, before "Yuan" is created.
但是，留心您的思想也不錯。 因為當一個想法發生，您會得到一個機會去評估它。 一個機會在緣起之前去接受或拒絕這個想法。
People came to this world equally, only differ in the accumulated Karma. This difference in Karma is reflected in their birth, their family and their encounters in their lives. But everyone is given a new chance in life to improve themselves and to become a great man.
人是平等的來到這個世間，僅差在各人所累積的因果報應。 這些因果報應可以從一個人的出生，家庭和生活經驗查覺。 但是每個人都有機會在生活中提高自己，成為大人相。
Life, is a test of human nature. People are tested every day with every encounter in their lives. Every choices that they made either increase their "good karma" or "bad karma." The problem is that it is hard to read the results, because some results reflect immediate actions, but others are caused by a long forgotten past. But a person only need to look at their encounters and surroundings, to know where they are on their karmic balance sheet. The acts of the past are only useful as a tool for reflection, for learning. It is the acts of this instant that counts.
生命，是人性的考驗。 每一件事都是一個測試。 在每一個測試，每一個選擇，一個人可以增加自 己的「善業」或「惡業」。 問題是，「果」很難了解。 因為有些「果」馬上發生，而有些是被人遺忘的「業」所造成。 一個人只需要看看自己的遭遇和周圍，就知道自己的「業報」的資產負債表。 忘記的「業」不是很重要，唯一有用的是用過去的行為作為自我反省的工具。 「當下」的行為是最重要的。
On the surface, an act either can be labeled virtuous or not on the surface. But while that act has its own karmic results, it is more important for people to understand the thoughts behind the act. A virtuous act can manifest from an un-virtuous thought, while an un-virtuous act can came from a virtuous thought.
表面上，一個行為可以分為「善行」或「惡行」。 雖然行為有其自身的「果」，更重要的是行為後面的「念頭」。 一件「善行」可以從「惡念」而生，一個「惡行」也可以來自「善念」。
Thoughts came from our human nature. Virtuous thoughts are the result of the matured human emotions, while un-virtuous thoughts are the results of weaknesses. Doing a virtuous act because of an un-virtuous thought will only reinforce the weakness. Why? Because virtuous acts are often applauded by the society, if un-virtuous thoughts are rewarded, would the weakness not be reinforced?
「念頭」來自於「人性」。 「善念」是成熟的情緒的果。 「惡念」來自於我們的弱點。 因為「惡念」來做「善行」只會加強的 一個人的弱點。 為什麼呢？ 因為「善行」會受到社會的歡迎。 如果「惡念」有獎勵，弱點不會更弱嗎？
For example, people love to do charity works. Everyone knows that doing charity works can bring them good karma. There is nothing wrong with this, because we all have to work for good karma, just like we all have to go to work to make money. But for some people, there are additional reasons deep within them, maybe its a need for "love and attention", "companionship" or "prestige". On the surface, it doesn't look like such a bad thing, but if this need represents a weakness, usually greed, "for love", "for attention" or "for flattery", than it needs to be discovered and eliminated. It requires self-reflection to do so. People know. They just don't want to see it.
例如，大家都喜歡做慈善工作。 大家都知道，做慈善工作，能夠為他們帶來好人緣跟「福報」。 這樣想沒有錯，因為我們都需要努力來得「福報」，就像我們都為了錢去工作。 但對某些人來說，還有其他原因，深在其中，也許他渴望「愛」，「伴」或「名譽」。 表面上看起來還好，但如果這個渴望是一個弱點，通常是貪，「貪愛」，「貪關注」或「貪奉承」，那這個弱點也需要被發現和消除。 一個 人需要自我反省來發現這種弱點。 大家自己心裡都有數，只不想看。
Here, virtuous and un-virtuous acts are what the recipient of the act or some member of society might think of as virtuous or un-virtuous. For example, when you punished a child for misdeeds, the child might think you have performed an un-virtuous act because the child does not understand why. Some people might think your punishment does not fit the misdeed, therefore un-virtuous. If you don't punish a child for misdeeds, other people might think you are un-virtuous for not educating your child. Another example is that a solider, in order to protect his people, might have do a lot of un-virtuous acts.
這裡，「善行」和「惡行」是某些社會或受者所認定的「善」與「惡」。 例如，懲罰一個小孩，小孩會認為您做了「惡行」，因為他不明白為什麼要被懲罰。 某些人會認為您懲罰不適當，所以也認定您做的是「惡行」。 如果不懲罰，某些人會認為這也是「惡行」，因為他們覺得您沒有在教小孩。 另一個例子， 一個軍人，為了保護家人，也許需要做很多「公認」的「惡行」。
Like school, the tests of life are not consists of just quiz. There are occasional major tests. These tests are easy to detect, because they are dramatic. You will know when they occur because of the emotional highs and lows. The result of this test could be a turning point. The biggest test of your life is when you have a need to perform an un-virtuous act for a virtuous reason. Because this is when all of your human characters are tested it. Can you sacrifice something dear to you (and not just your life) to do the right thing?
就像學校，生命的考驗不只是平常考而已。 有偶爾的重大考驗。 這些重大考驗很容易察覺，因為它們有聲有色。 你會知道它們來了，因為情感會有很大的起伏。 這個考驗可能是一個轉點。 您的人生最大的考驗是，當您需要為了「善念」來做一件「惡行」，因為所有的「人性」都會受到考驗。 能為了「善念」來犧牲自己所渴望的嗎 (不一定是生命。)？
But life is lenient, because even if you get it wrong, you given more chances to get it right. But to have a chance to get it right next time, you need to keep asking yourself "Why?", constantly self-reflect. Otherwise, the next time will be the same as this time, and you will only accumulate further negative karmic debt with no way out.
但是生命是寬容的，因為即使您這一次作錯，您還會有其他的機會。 但是，如果您想要在下一次做對的選擇，您需要不斷地問自己「為什麼？」，不斷地在平常考時自我反省。 否則，下一次將會有一樣的錯誤。 這樣下去，您只會一直累積「惡業」而沒有出路。
The simplest way to practice Buddhism is to simply constantly keep virtuous thoughts, constantly reflect on your actions and be the best person that you can be.
所以，最簡單的修行是不斷的保持善念，不斷的反思自己的行為，和好好做人。
[Note] 善念 Virtuous Thoughts are sometimes translated as "Skillful Thoughts" in English. But I think virtuous is better. Sometimes, "Thoughts" are translated as "Intentions."
2012年3月10日 星期六
修行與輪迴 Practice and Samsara
Practice is a very difficult and sometimes very cruel experience.
修行是一個非常困難，有時很殘酷的經驗。
It is about discovering your weaknesses and remove them, one at the time. While doing so, the bad karmic debts that were the result of your weaknesses will demand payment. The karmic debts associated with this particular weakness will come due, because you are attempting to remove the weakness. If you don't make the payment, you will not be able to improve. But the payment is hard, because it requires you to do things contrary to your weaknesses.
修行是發現自己的弱點，並一個個的去刪除它們。 當您發現了一個弱點，這個弱點所造成的「業障」會爆發。 有關這個弱點的「業債」將到期，因為您正在試圖刪除這個弱點。 如果您不還「業債」，您無法進步。 但自動還「業債」是很難的，因為您需要做違背自己的弱點的事。
Words do not convey the difficulties, because people always associate payment with material possessions.
字不能表達這樣的困難，因為大家總是覺得還「業債」跟物質財富有關。
But people forget that payment sometimes must be with emotions. The hardest emotions to repaid is love. The news is full of stories of people cheating on their spouses or women who entice married men to leave their wives. But if you caused another family to disintegrate, you must paid with the disintegration of your family. If you caused the disintegration of a happy family, the karmic debt will wait for you to have a happy family, no matter how many lifetimes.
但是，大家忘記「業債」有時與情緒有關。 最難的是「愛」。 新聞上常常有外遇而導致家庭分裂的故事。 如果您造成一個家庭的分裂，您必須用自己的家庭的分裂來還。 如果這是一個幸福的家庭，「業障」會等您有一個幸福的家庭，不管多少世。
If a person in this situation was not Practicing, the payment comes due naturally, and he will find his family disintegrate in front of him. You can imagine the grief this person will face. This person can do nothing but ask "Why? Why does this happen to me? I am such a good person, never done anything wrong, never hurt anyone." He asked because he does not know the bad karmic deed that he had performed in one of his past life.
如果一個人在這種情況下沒有在修行，到時，他會發現他的家庭突然在他面前瓦解。您應該可以想像，這個人所面臨的悲痛。 他只能問：「為什麼？為什麼會這樣對我，我這麼好的人，從來沒有做錯事，從來沒有傷害任何人，為什麼？」因為他不知道他前世所做的事。
But if this person is a practitioner, he will have some understanding of the bad karmic deed in his previous life. Then, the question becomes if he has the courage to do the right thing. The right thing might be to volunteering leave and dissolve this family and hurt everyone in the process. Because the alternative can be even worse. But the right thing will seem cruel, not only to him, but to everyone in the world. The family friends and relatives will not understand and accept his choice. His family members bear the sorrow of the separation. He must bear not only the sorrow, and the consequence of making the choice and find himself all alone in the world, with everyone accusing him of doing the wrong thing. And he will have no defense, he can only accept the accusation.
但如果這個人有在修，他將對他前世所做的事有些瞭解。 問題就變成，他有沒有勇氣，去做正確的事。 正確的事可能是自願離開和解散這個家庭，也傷害在這個過程中的每一個人。 因為其他的選擇更糟。 但是正確的事會顯得很殘忍。 家庭的朋友和親戚不會理解和接受他的選擇。 他的家人承受「生離」的苦。 他必須承擔「生離」苦，也必須承擔選擇的後果，每個人都會指責他做了錯事，害了人家，但他也無法回應，只能在世界上獨自接受社會的眼光。
This is not to say that his choices are binary: to separate or not to separate. There are other possible decisions that he could make and paths that he can take. The crux for the practitioner is: in this time of ultimate distress, can he keep Buddha's teachings in his heart and mind and to practice Buddha's teachings in real life.
這並不是說，他的選擇只有「生離」或「不生離」。 他還有其他選擇，其他的路。 但重點是，在這個最堅苦的時刻，他能不能心存佛法，也在現實生活中運用佛法。
Life is samsara, because we all hurt each other, emotionally, one time or another. I hurt her, she hurt him, and he hurt me. There is no beginning and the end to this chain of Nidānas , not at this point.
生命是輪迴，因為我們都互相傷害，在情感上。 我傷害了她，她傷害了他，他也傷害了我。 這樣的因缘沒有開始也沒有結束。
Sometimes, the only way out is to do the cruelest thing a person can do to himself. Because it is the best terrible choice that is available. Because if you can advance to the point that other people cannot hurt you emotionally, then you will have no need to hurt other people. This is how to be liberated. You need to be liberated first, before you can save others.
有時，唯一的出路是做對自己最殘酷的事情。 因為這是所有可怕的選擇中最好的。 因為如果您能修到不被傷害，您就不需要傷害別人。 這樣才能解脫。 自己要先解脫，才能救別人。
We Practice, so that in the most distressing and confusing times of our lives, we can remember Buddha's teaching and apply Dharma in the most difficult situation.
修行的目的是讓我們在最堅苦、最痛心混亂的時刻，記得跟運用佛法來幫我們面對考驗。
修行是一個非常困難，有時很殘酷的經驗。
It is about discovering your weaknesses and remove them, one at the time. While doing so, the bad karmic debts that were the result of your weaknesses will demand payment. The karmic debts associated with this particular weakness will come due, because you are attempting to remove the weakness. If you don't make the payment, you will not be able to improve. But the payment is hard, because it requires you to do things contrary to your weaknesses.
修行是發現自己的弱點，並一個個的去刪除它們。 當您發現了一個弱點，這個弱點所造成的「業障」會爆發。 有關這個弱點的「業債」將到期，因為您正在試圖刪除這個弱點。 如果您不還「業債」，您無法進步。 但自動還「業債」是很難的，因為您需要做違背自己的弱點的事。
Words do not convey the difficulties, because people always associate payment with material possessions.
字不能表達這樣的困難，因為大家總是覺得還「業債」跟物質財富有關。
But people forget that payment sometimes must be with emotions. The hardest emotions to repaid is love. The news is full of stories of people cheating on their spouses or women who entice married men to leave their wives. But if you caused another family to disintegrate, you must paid with the disintegration of your family. If you caused the disintegration of a happy family, the karmic debt will wait for you to have a happy family, no matter how many lifetimes.
但是，大家忘記「業債」有時與情緒有關。 最難的是「愛」。 新聞上常常有外遇而導致家庭分裂的故事。 如果您造成一個家庭的分裂，您必須用自己的家庭的分裂來還。 如果這是一個幸福的家庭，「業障」會等您有一個幸福的家庭，不管多少世。
If a person in this situation was not Practicing, the payment comes due naturally, and he will find his family disintegrate in front of him. You can imagine the grief this person will face. This person can do nothing but ask "Why? Why does this happen to me? I am such a good person, never done anything wrong, never hurt anyone." He asked because he does not know the bad karmic deed that he had performed in one of his past life.
如果一個人在這種情況下沒有在修行，到時，他會發現他的家庭突然在他面前瓦解。您應該可以想像，這個人所面臨的悲痛。 他只能問：「為什麼？為什麼會這樣對我，我這麼好的人，從來沒有做錯事，從來沒有傷害任何人，為什麼？」因為他不知道他前世所做的事。
But if this person is a practitioner, he will have some understanding of the bad karmic deed in his previous life. Then, the question becomes if he has the courage to do the right thing. The right thing might be to volunteering leave and dissolve this family and hurt everyone in the process. Because the alternative can be even worse. But the right thing will seem cruel, not only to him, but to everyone in the world. The family friends and relatives will not understand and accept his choice. His family members bear the sorrow of the separation. He must bear not only the sorrow, and the consequence of making the choice and find himself all alone in the world, with everyone accusing him of doing the wrong thing. And he will have no defense, he can only accept the accusation.
但如果這個人有在修，他將對他前世所做的事有些瞭解。 問題就變成，他有沒有勇氣，去做正確的事。 正確的事可能是自願離開和解散這個家庭，也傷害在這個過程中的每一個人。 因為其他的選擇更糟。 但是正確的事會顯得很殘忍。 家庭的朋友和親戚不會理解和接受他的選擇。 他的家人承受「生離」的苦。 他必須承擔「生離」苦，也必須承擔選擇的後果，每個人都會指責他做了錯事，害了人家，但他也無法回應，只能在世界上獨自接受社會的眼光。
This is not to say that his choices are binary: to separate or not to separate. There are other possible decisions that he could make and paths that he can take. The crux for the practitioner is: in this time of ultimate distress, can he keep Buddha's teachings in his heart and mind and to practice Buddha's teachings in real life.
這並不是說，他的選擇只有「生離」或「不生離」。 他還有其他選擇，其他的路。 但重點是，在這個最堅苦的時刻，他能不能心存佛法，也在現實生活中運用佛法。
Life is samsara, because we all hurt each other, emotionally, one time or another. I hurt her, she hurt him, and he hurt me. There is no beginning and the end to this chain of Nidānas , not at this point.
生命是輪迴，因為我們都互相傷害，在情感上。 我傷害了她，她傷害了他，他也傷害了我。 這樣的因缘沒有開始也沒有結束。
Sometimes, the only way out is to do the cruelest thing a person can do to himself. Because it is the best terrible choice that is available. Because if you can advance to the point that other people cannot hurt you emotionally, then you will have no need to hurt other people. This is how to be liberated. You need to be liberated first, before you can save others.
有時，唯一的出路是做對自己最殘酷的事情。 因為這是所有可怕的選擇中最好的。 因為如果您能修到不被傷害，您就不需要傷害別人。 這樣才能解脫。 自己要先解脫，才能救別人。
We Practice, so that in the most distressing and confusing times of our lives, we can remember Buddha's teaching and apply Dharma in the most difficult situation.
修行的目的是讓我們在最堅苦、最痛心混亂的時刻，記得跟運用佛法來幫我們面對考驗。
2012年3月9日 星期五
肉體與精神 5 (我為什麼修因緣法) Body and Spirits 5 (Why I Practice Nidānas )
用因緣詮釋一下心經 : 觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空。
I would like to use Nidānas to interpret the Heart Sutra.
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā.
通過因緣法解釋； 【觀自在菩薩，體悟深沉的因緣法，進入甚深的因緣法，看見五蘊在因緣法下，呈現空寂。】
If I use Nidānas to explain this, it would become:
When Bodhisattva Avalokiteshvara was experiencing deep Nidānas, and penetrating even deeper into Nidānas, he saw that Five Skandhas exhibit Kōngjì[Note].
這是大乘佛學的精義，卻可以從身體觀照起來，進入，回頭看看自己的身體，呈現什麼? 不是當下，不是借給你用的，是因緣所生法，我說即是空 (中觀論)。
This is the essence of Mahayana Buddhism. But it can be illuminated, see, penetrated from the body. When I turned around to see my own body, what did I see? Not "This Instant" and not a loan. It is "The law of creation by nidānas, I said is Śūnyatā" (Mūlamadhyamakakārikā).
半寄 Master Ban Ji
[Note] 空寂: I choose to translate this phonetically because I don't think I can do it correctly in English.
上一篇 Previous Part
I would like to use Nidānas to interpret the Heart Sutra.
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā.
通過因緣法解釋； 【觀自在菩薩，體悟深沉的因緣法，進入甚深的因緣法，看見五蘊在因緣法下，呈現空寂。】
If I use Nidānas to explain this, it would become:
When Bodhisattva Avalokiteshvara was experiencing deep Nidānas, and penetrating even deeper into Nidānas, he saw that Five Skandhas exhibit Kōngjì[Note].
這是大乘佛學的精義，卻可以從身體觀照起來，進入，回頭看看自己的身體，呈現什麼? 不是當下，不是借給你用的，是因緣所生法，我說即是空 (中觀論)。
This is the essence of Mahayana Buddhism. But it can be illuminated, see, penetrated from the body. When I turned around to see my own body, what did I see? Not "This Instant" and not a loan. It is "The law of creation by nidānas, I said is Śūnyatā" (Mūlamadhyamakakārikā).
半寄 Master Ban Ji
[Note] 空寂: I choose to translate this phonetically because I don't think I can do it correctly in English.
上一篇 Previous Part
2012年3月8日 星期四
肉體與精神 4 (我為什麼修因緣法) Body and Spirits 4 (Why I Practice Nidānas )
中國有位趙州禪師(778年至897年) ，【學者問他什麼是禪! 他回答說: 我要去小便】，去小便也是禪嗎? 當然! 若不是!? 哪一件事比這一件事重要? 人真的可以祇要精神，而不顧肉體? 肉體給予自己的真都是髒的，或者真相是精神無肉體支撐，根本無法動彈，而肉體無有精神存在也祇剩下行屍走肉的軀殼。
There is a story about a Chinese Zen Master, Zhàozhōu Cōngshěn (778 AD to 897 AD). A person ask him what is Chan (Zen). He answered: I am going to urinate. Is urinating Zen? Of course! If it is not, what is more important? Can people really only need the "spirit/mind" and ignore the "body?" Is it really true that the body only give you what is dirty? Or is the truth that without the body, the spirit/mind is totally helpless, and body without the spirit is just a walking zombie?
真有形而上跟形而下的差別? 人可能這般的被切割成兩個層面? 還是很多學說自欺也欺人? 人可以站在高峰又低頭對自己說你很髒? 讀通禪宗公案後，會發覺一件事，證悟的禪師們，是歷代(華人)最面對真相世界的修學者，如果中國佛學史少了禪宗，將遜色不少，影響所及恐怕連基本生活，都乏味許多。
Is there really a differences between body and spirit/mind? Can a human being really be split in two like this? Or is it that many theories deceive themselves and others. How can a person stand at the top and then look at yourself, and tell yourself that you are dirty? After reading the koans from Chinese Zen, I found that the enlightened Zen Masters are practitioners that truly faced the world of truth. If Chinese Buddhism did not have Chinese Zen, it would be inferior. Without it, life would probably be a little bit boring.
現在的我可以很輕鬆生活，不見得是物質條件足夠而已! 在穿透因緣法後，不用給自己要求什麼? 也不須要時時刻刻提醒自己，必須記住那個法門，我自己就在因緣裡面生存。
Now I have an easy living. This is not because I have enough things. It is because after penetrating Nidānas, I don't have to ask anything of myself. I also don't have to remind myself all the time to remember this or that practices. I just live and survive in Nidānas.
半寄 Master Ban Ji
There is a story about a Chinese Zen Master, Zhàozhōu Cōngshěn (778 AD to 897 AD). A person ask him what is Chan (Zen). He answered: I am going to urinate. Is urinating Zen? Of course! If it is not, what is more important? Can people really only need the "spirit/mind" and ignore the "body?" Is it really true that the body only give you what is dirty? Or is the truth that without the body, the spirit/mind is totally helpless, and body without the spirit is just a walking zombie?
真有形而上跟形而下的差別? 人可能這般的被切割成兩個層面? 還是很多學說自欺也欺人? 人可以站在高峰又低頭對自己說你很髒? 讀通禪宗公案後，會發覺一件事，證悟的禪師們，是歷代(華人)最面對真相世界的修學者，如果中國佛學史少了禪宗，將遜色不少，影響所及恐怕連基本生活，都乏味許多。
Is there really a differences between body and spirit/mind? Can a human being really be split in two like this? Or is it that many theories deceive themselves and others. How can a person stand at the top and then look at yourself, and tell yourself that you are dirty? After reading the koans from Chinese Zen, I found that the enlightened Zen Masters are practitioners that truly faced the world of truth. If Chinese Buddhism did not have Chinese Zen, it would be inferior. Without it, life would probably be a little bit boring.
現在的我可以很輕鬆生活，不見得是物質條件足夠而已! 在穿透因緣法後，不用給自己要求什麼? 也不須要時時刻刻提醒自己，必須記住那個法門，我自己就在因緣裡面生存。
Now I have an easy living. This is not because I have enough things. It is because after penetrating Nidānas, I don't have to ask anything of myself. I also don't have to remind myself all the time to remember this or that practices. I just live and survive in Nidānas.
半寄 Master Ban Ji
2012年3月7日 星期三
肉體與精神 3 (我為什麼修因緣法) Body and Spirits 3 (Why I Practice Nidānas )
清楚的接收來自身體的訊息，近距離看見它以後，反倒可以觀想起因緣法來，第一次很親切的知道因緣法才是對的思想，身體因緣(條件)起變化不同了，當然無法再隨心所欲，想做什麼就做什麼!? 這不是心與心所的問題，人自己不能因為學理的灌輸，或宗教的教育，就可以硬扣一頂帽子，要求自己戴著，而完全不管事實呈現是什麼狀態，這好比是求救無援一般，對自己身體的求助視若無睹，有時候救援別人都比救自己積極。
Once I have clearly accepted the information from my body, and looked at it closely, I was able to see Nidānas. That was the first time I know that Nidānas is the right path. The body changed because its Nidānas has changed, so it can no longer do what it wants. This is not about Idealism. People should not put labels on themselves because of a theory or a religion, and ignore the reality. Ignoring the body's plea for help is to be helplessness,. Sometime, people are more eager to help others than to help themselves.
在因緣法的架構下，比較有勇氣跟眼睛，真正面對自己身體的不適，第一次看自己的時候，才驚覺自己像盲人一樣，眼睛是看不見的，甚至是不敢看的，好可怕! 人竟然是這樣在對待自己，假如不是自己回了頭，回應它的求救，我會知道原來所謂要修行的自己，是這麼不堪嗎?
Under the framework of Nidānas, I had the courage and eyes to look at the discomforts of my own body. The first time that I looked at myself, I was surprised that I was blind. My eyes could not see, and I was even afraid to look. I was horrified to know that this is how people treat themselves. If I didn't turn around to answer it's plea, would I know that I was so helpless and useless?
愈面對自己愈清楚因緣組合下的自己，會因為因緣條件的喪失，也跟著沒了! 很真實的思維，路變得豁然開朗。
The more I faced myself, and clearly understand the self that was composed by Nidānas, and I know that this self will disappear with the loss of Nidānas. After I started to reason truthfully and clearly, the path seems brighter and wider.
半寄 Master Ban Ji
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Once I have clearly accepted the information from my body, and looked at it closely, I was able to see Nidānas. That was the first time I know that Nidānas is the right path. The body changed because its Nidānas has changed, so it can no longer do what it wants. This is not about Idealism. People should not put labels on themselves because of a theory or a religion, and ignore the reality. Ignoring the body's plea for help is to be helplessness,. Sometime, people are more eager to help others than to help themselves.
在因緣法的架構下，比較有勇氣跟眼睛，真正面對自己身體的不適，第一次看自己的時候，才驚覺自己像盲人一樣，眼睛是看不見的，甚至是不敢看的，好可怕! 人竟然是這樣在對待自己，假如不是自己回了頭，回應它的求救，我會知道原來所謂要修行的自己，是這麼不堪嗎?
Under the framework of Nidānas, I had the courage and eyes to look at the discomforts of my own body. The first time that I looked at myself, I was surprised that I was blind. My eyes could not see, and I was even afraid to look. I was horrified to know that this is how people treat themselves. If I didn't turn around to answer it's plea, would I know that I was so helpless and useless?
愈面對自己愈清楚因緣組合下的自己，會因為因緣條件的喪失，也跟著沒了! 很真實的思維，路變得豁然開朗。
The more I faced myself, and clearly understand the self that was composed by Nidānas, and I know that this self will disappear with the loss of Nidānas. After I started to reason truthfully and clearly, the path seems brighter and wider.
半寄 Master Ban Ji
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2012年3月6日 星期二
肉體與精神 2 (我為什麼修因緣法) Body and Spirits 2 (Why I Practice Nidānas )
病痛在折磨的時候，形而上學起不了作用，唯心論也不知跑去哪裡? ( 唯心論者的教法是心想事成，一切外面事物的呈現，唯心所現，是心與心所(對待)產生)，努力的自我振作精神，卻怎麼也無法拿學的思想，去擊敗病痛 ! 逼得自己回頭正視身體感官的存在，而它確實也真真實實的存在，不是心跟心所而已，也無法是借用的態度帶過，我清楚的知道，它就是自己的自己，不是別人借給你的，更不是唯心所現的，而這些為什麼這麼被佛教界忽視、漠視 !?
When I was been tortured by ailments, metaphysics was useless to me. Philosophical Idealism was no place to be found either. The teaching of Idealism is that an idea can become reality. Everything that we see are all created by the mind, and appeared for the mind. But no matter how I tried, I could not take an idea to defeat pain and illness. So I needed to look at the existences of my body and senses. And it really exists as well. Your body is not created by your mind, and you could not treat it as a borrowed vessel. I clearly know that it is the self of myself, not a loan from other people, and not created by my mind. But why does the Buddhist world ignore this?
現實的感觸像教人打開眼睛一樣，在生病中思索佛法，自己的身體像老師一般帶我去看佛學沒教的東西，我看見身體不是臭皮囊，也不是明代理學家講的有浩然正氣的充滿，就是一個身體，有感情、有感官、會自己觸摸身體的痛、愉快、失落.......，然後回報給自己它的感受，假使你讓它自己自由，不強迫它用學理回答自己，也不灌輸它該怎麼想?! 怎麼感受?! 那它會真實回答你自己，它是什麼感覺。
A touch of reality taught me to open my eyes. While thinking about teaching of Buddha in ailments, I found that my body is like a teacher and taught me what Buddhism did not teach. I found that body is not simply a bag of flesh and skin. It is also not what the philosophers' from the Ming dynasty called "Full of awe-inspiring righteousness." A body is a body, with feelings, with senses. It will tell you how it feels, pain, happiness, confusion... If you let your body be free, and if you don't force it to use theory to answer you, and if you don't tell it what to think. What would happen? It will tell you truthfully how it feels.
半寄 Master Ban Ji
When I was been tortured by ailments, metaphysics was useless to me. Philosophical Idealism was no place to be found either. The teaching of Idealism is that an idea can become reality. Everything that we see are all created by the mind, and appeared for the mind. But no matter how I tried, I could not take an idea to defeat pain and illness. So I needed to look at the existences of my body and senses. And it really exists as well. Your body is not created by your mind, and you could not treat it as a borrowed vessel. I clearly know that it is the self of myself, not a loan from other people, and not created by my mind. But why does the Buddhist world ignore this?
現實的感觸像教人打開眼睛一樣，在生病中思索佛法，自己的身體像老師一般帶我去看佛學沒教的東西，我看見身體不是臭皮囊，也不是明代理學家講的有浩然正氣的充滿，就是一個身體，有感情、有感官、會自己觸摸身體的痛、愉快、失落.......，然後回報給自己它的感受，假使你讓它自己自由，不強迫它用學理回答自己，也不灌輸它該怎麼想?! 怎麼感受?! 那它會真實回答你自己，它是什麼感覺。
A touch of reality taught me to open my eyes. While thinking about teaching of Buddha in ailments, I found that my body is like a teacher and taught me what Buddhism did not teach. I found that body is not simply a bag of flesh and skin. It is also not what the philosophers' from the Ming dynasty called "Full of awe-inspiring righteousness." A body is a body, with feelings, with senses. It will tell you how it feels, pain, happiness, confusion... If you let your body be free, and if you don't force it to use theory to answer you, and if you don't tell it what to think. What would happen? It will tell you truthfully how it feels.
半寄 Master Ban Ji
2012年3月5日 星期一
肉體與精神 1 (我為什麼修因緣法) Body and Spirits 1 (Why I Practice Nidānas )
記得我成長的年代，當時流行的思想是形而上學與形而下學，還引發廣泛的爭論，那時看只當有趣，大概年輕只覺得這種問題也須要爭論的那麼仔細 !? 後來出家，才更知道，這個問題困擾很多人，連自己也被攪得頭暈，原因在於不能確認到底是形而上(聖潔的)的思想對? 或是形而下(屬汙濁方面)也是對的? 尤其是僧團的環境，說形而下也是對的，可能有如登天的困難。
When I was growing up, the fashionable philosophical ideas and debates at the time were metaphysics and materialism[Note]. At the time, I thought it was interesting. Maybe it was because I was young, and felt that this topic needed this kind of detailed attention. After I became a bhikkhuni, I found out that this question cause a lot of people a lot of problems. Even I was confused by it. The reason is that no one can say if the "spirit/mind" (The saintly aspect) is correct. Or the "body" (The dirty aspect) is also correct. Especially in the environment of sangha, to say that the idea of materialism is correct is almost impossible.
其實每一個人的心裡頭，應該都是認為形而上的思想才是對的，包含高貴的情操，潔淨的心靈，哪個人不愛! 假使不是被某些事觸動! 我想我會認同形而上的想法才是對的到底 ，把這些轉成白話來說 : 就變成肉體與精神哪個比較高貴、重要，有修過佛法的行者，多少都曾經在肉體與精神上徘徊過，程度深淺不同而已。
In the heart and mind of every one, we like to think that idea of the "spirit/mind" is correct. Who does not want noble sentiments and clean hearts and minds. If I was not touched by a certain encounter, I would probably agree with the idea of the "spirit/mind" as well. To say this in a different way, the debate about the "spirit/mind" and the "body" is a debate to determine which is more important and more noble. Many practitioners of Buddhism should all have lingered over this issue, only differ by degrees.
佛教本身很多教育，傾向身體是暫時借用，所以不能太執著，無庸置疑佛教一定是以精神為上的，肉體能不管它就不要管，原本這樣的說法，不太有問題的，也或許是自己的阻礙較深，那時年輕的自己經常有病痛，病久了! 發覺肉體的影響力很強，人在生病時好的想法會不見了，取而代之的是灰色，消極的世界。
There are many teachings in Buddhism that view the body as a temporary accommodation, and that we should not be too attach to it. The implication of this is that Buddhism is more focused on the spirit/mind, and if we can ignore the body, we should. Originally, I thought this line of reasoning is fine. But perhaps it is because I have more obstacles, I often have many ailments in my youth. After a while, these ailments let me know the influences and effects of a human body. When a person is sick, many positive thoughts will disappear, only to be replaced by a grey and negative world.
半寄 Master Ban Ji
[Note] 形而上學,形而下學: 形而上學's standard translation is metaphysics and there does not seem to be a standard translation for 形而下. These two terms came from I-Ching. 形而上 in this context is referring to the mind or the spirit. 形而下 is referring to the body, and I have translated it as materialism here.
When I was growing up, the fashionable philosophical ideas and debates at the time were metaphysics and materialism[Note]. At the time, I thought it was interesting. Maybe it was because I was young, and felt that this topic needed this kind of detailed attention. After I became a bhikkhuni, I found out that this question cause a lot of people a lot of problems. Even I was confused by it. The reason is that no one can say if the "spirit/mind" (The saintly aspect) is correct. Or the "body" (The dirty aspect) is also correct. Especially in the environment of sangha, to say that the idea of materialism is correct is almost impossible.
其實每一個人的心裡頭，應該都是認為形而上的思想才是對的，包含高貴的情操，潔淨的心靈，哪個人不愛! 假使不是被某些事觸動! 我想我會認同形而上的想法才是對的到底 ，把這些轉成白話來說 : 就變成肉體與精神哪個比較高貴、重要，有修過佛法的行者，多少都曾經在肉體與精神上徘徊過，程度深淺不同而已。
In the heart and mind of every one, we like to think that idea of the "spirit/mind" is correct. Who does not want noble sentiments and clean hearts and minds. If I was not touched by a certain encounter, I would probably agree with the idea of the "spirit/mind" as well. To say this in a different way, the debate about the "spirit/mind" and the "body" is a debate to determine which is more important and more noble. Many practitioners of Buddhism should all have lingered over this issue, only differ by degrees.
佛教本身很多教育，傾向身體是暫時借用，所以不能太執著，無庸置疑佛教一定是以精神為上的，肉體能不管它就不要管，原本這樣的說法，不太有問題的，也或許是自己的阻礙較深，那時年輕的自己經常有病痛，病久了! 發覺肉體的影響力很強，人在生病時好的想法會不見了，取而代之的是灰色，消極的世界。
There are many teachings in Buddhism that view the body as a temporary accommodation, and that we should not be too attach to it. The implication of this is that Buddhism is more focused on the spirit/mind, and if we can ignore the body, we should. Originally, I thought this line of reasoning is fine. But perhaps it is because I have more obstacles, I often have many ailments in my youth. After a while, these ailments let me know the influences and effects of a human body. When a person is sick, many positive thoughts will disappear, only to be replaced by a grey and negative world.
半寄 Master Ban Ji
[Note] 形而上學,形而下學: 形而上學's standard translation is metaphysics and there does not seem to be a standard translation for 形而下. These two terms came from I-Ching. 形而上 in this context is referring to the mind or the spirit. 形而下 is referring to the body, and I have translated it as materialism here.
2012年3月4日 星期日
印度人的苦文化 4 Indian's Culture of Dukkha 4
苦是人世間的存在事實，去說明它是有必要的，但這也無法否認，印度人講苦的確講到了極端，不但把它變成一種普遍的消極，還相當的給予合理化，前面說過地理孕育人文，也許這也是原因之一，苦的導向結果就是他們自己的國家，至今仍然窮困，也間接促使佛學起了重大變化，還原歷史的腳步，去看它演化的過程，讓讀者自己明白，在原始教典與大乘佛學間，不需要舉棋不定，不知該選擇那一個才好，我很了解許多的修學者，面對龐大的佛學，經常是徬徨無助的，然而每一個思想從生起到成熟，中間的演變，不可能不起變化，會流傳下來的學問，在歷經時代的考驗後，會顯現屬於它自己的光澤。
Suffering is part of life, and it is necessary to explain it. But it is also true that Indians had discussed suffering to the extreme. Not only did they made concept of suffering a common passivity and negativity, they also made it reasonable and legitimate. I have previously said that geography breeds humanity and culture. Maybe this is part of the reason that the focus of suffering make their country the way it is today, still full of poverty. But it also became a catalyst for Buddhism to change. If we go back in time and follow the footsteps of history, we can see the evolution of Buddhism, and the readers will be able to understand how to choose between Early Buddhism and Mahayana Buddhism. I understand that many practitioners, when faced with the tremendous volumes of Buddhist Texts, often felt helpless. But every idea, from birth to maturity, must undergo changes. Whatever remains are tested by time and will show its own brightness.
而後來的修學者，更應有能力去吸收它的精華，至少演變大致已告一個段落、過程也清晰的反應出來，剩下的是吸取，或者純粹欣賞光芒而已!
The practitioners that came after the maturity of an idea should have more ability to absorb the essence of these teachings. Because the evolution of the idea has come to a stopping point and all that remain is to absorb or simply enjoying the light.
明白苦的歷史，讓修學者可以更坦然去修四聖諦，苦、集、滅、道，從容的從苦諦 (道)邁開步伐，往前方走去。
Once you have understand the history of dukkha, you will be able to practice the 4 Noble Truths undisturbed, and leisurely use dukkha as a starting point and walk forward.
註一 : 佛陀最初說的法
苦諦（迷的果．即苦果）
集諦（迷的因．即苦因）
滅諦（悟的果．即樂果）
道諦（悟的因．即樂因）
Note 1: Buddha's original teaching:
Suffering, dukkha (Result of confusion, also result of suffering.)
Origin of Suffering, Dukkha Samudaya (Cause of confusion, also cause of suffering.)
Cessation of Suffering, Dukkha Nirodha (Result of awakening, also result of happiness.)
The Path Leading to the Cessation of Suffering, Dukkha Nirodha Gamini Patipada Magga (Cause of awakening, also cause of happiness.)
半寄 Master Ban Ji
上一篇 Previous Part
Suffering is part of life, and it is necessary to explain it. But it is also true that Indians had discussed suffering to the extreme. Not only did they made concept of suffering a common passivity and negativity, they also made it reasonable and legitimate. I have previously said that geography breeds humanity and culture. Maybe this is part of the reason that the focus of suffering make their country the way it is today, still full of poverty. But it also became a catalyst for Buddhism to change. If we go back in time and follow the footsteps of history, we can see the evolution of Buddhism, and the readers will be able to understand how to choose between Early Buddhism and Mahayana Buddhism. I understand that many practitioners, when faced with the tremendous volumes of Buddhist Texts, often felt helpless. But every idea, from birth to maturity, must undergo changes. Whatever remains are tested by time and will show its own brightness.
而後來的修學者，更應有能力去吸收它的精華，至少演變大致已告一個段落、過程也清晰的反應出來，剩下的是吸取，或者純粹欣賞光芒而已!
The practitioners that came after the maturity of an idea should have more ability to absorb the essence of these teachings. Because the evolution of the idea has come to a stopping point and all that remain is to absorb or simply enjoying the light.
明白苦的歷史，讓修學者可以更坦然去修四聖諦，苦、集、滅、道，從容的從苦諦 (道)邁開步伐，往前方走去。
Once you have understand the history of dukkha, you will be able to practice the 4 Noble Truths undisturbed, and leisurely use dukkha as a starting point and walk forward.
註一 : 佛陀最初說的法
苦諦（迷的果．即苦果）
集諦（迷的因．即苦因）
滅諦（悟的果．即樂果）
道諦（悟的因．即樂因）
Note 1: Buddha's original teaching:
Suffering, dukkha (Result of confusion, also result of suffering.)
Origin of Suffering, Dukkha Samudaya (Cause of confusion, also cause of suffering.)
Cessation of Suffering, Dukkha Nirodha (Result of awakening, also result of happiness.)
The Path Leading to the Cessation of Suffering, Dukkha Nirodha Gamini Patipada Magga (Cause of awakening, also cause of happiness.)
半寄 Master Ban Ji
上一篇 Previous Part
2012年3月3日 星期六
印度人的苦文化 3 Indian's Culture of Dukkha 3
在阿含經的內容記載裡，可以看到佛陀的教學方法 (雖然很苦悶)，日常生活、及與弟子間的互動情形，真實的感受佛陀血肉之驅的存在，
We can see Buddha's teaching (although gloomy), daily lives, and the interaction between his followers in the Agama. But we can also feel the existence of Buddha's physical body.
在後來衍生的大乘經典裡，思想的內容，及思考方向，已全然朝不同的層次在演進，佛陀已遠，佛教正式進入論師與論典的時代，那蘭陀大學的興建 ，除了是世界上第一間大學外， 那蘭陀大學蘊育無數的人才，其中也包括中國著名的玄奘法師，如同現今的綜合大學研究所，教師與學生，不斷演進著印度本身及佛陀留下的思想，還學習醫藥，語言。
In the development of later Mahayana Buddhist Texts, the contents, ideas and the directions were all evolving toward a different level. Time of Buddha had long passed, and Buddhism is entering into an era of theoreticians and theories. The establishment of Nalanda college, other than the fact that it was the world's first college, developed many talents, one of which is the famous Dharma Master Xuanzang. Like today's research labs in a university, teachers and students are continuing improve Indians' and Buddha's ideas, but they also learned medicines and language.
婆羅門教加佛教，再加民間信仰的需求 ( 含醫藥、消災解厄，當時修道者知識份子居多，也就兼負醫療責任)，大乘佛教以全新的面貌，展現在世人眼前，不僅苦的論述減低，新的論文內容不斷出爐，除思想、修法外、也有像小說情節的內容加入，極俱幻想性，華嚴經這部大經典更是為個中翹楚 ! 可以想見在這麼豐富的文化、思想交集下。於是乎 ! 大乘佛學如萬馬奔騰般，全力往中國、西藏、日本，韓國傳開，跟苦悶的原始教典比較，它不僅開花結果，還成了當地主要的信仰。
Combined Brahaminism, Buddhism and the beliefs and needs of the populace (Including medicine, exorcism, many practitioners at the time are intellectuals, so they also took on the responsibilities of medicine.), Mahayana were presented to the world with a whole new face. Not only were there less discussion of suffering, new contents also appeared constantly. Other than theories, ideas and practices, they also included contents that are like fictional novels, full of imagination. Avataṃsaka Sūtra was the pinnacle. It is easy to see why Mahayana was able to spread to China, Tibet, Japan and Korea. Compare to the gloomy Agama, not only was it able to spread, it also became the main religion of those countries.
半寄 Master Ban Ji
We can see Buddha's teaching (although gloomy), daily lives, and the interaction between his followers in the Agama. But we can also feel the existence of Buddha's physical body.
在後來衍生的大乘經典裡，思想的內容，及思考方向，已全然朝不同的層次在演進，佛陀已遠，佛教正式進入論師與論典的時代，那蘭陀大學的興建 ，除了是世界上第一間大學外， 那蘭陀大學蘊育無數的人才，其中也包括中國著名的玄奘法師，如同現今的綜合大學研究所，教師與學生，不斷演進著印度本身及佛陀留下的思想，還學習醫藥，語言。
In the development of later Mahayana Buddhist Texts, the contents, ideas and the directions were all evolving toward a different level. Time of Buddha had long passed, and Buddhism is entering into an era of theoreticians and theories. The establishment of Nalanda college, other than the fact that it was the world's first college, developed many talents, one of which is the famous Dharma Master Xuanzang. Like today's research labs in a university, teachers and students are continuing improve Indians' and Buddha's ideas, but they also learned medicines and language.
婆羅門教加佛教，再加民間信仰的需求 ( 含醫藥、消災解厄，當時修道者知識份子居多，也就兼負醫療責任)，大乘佛教以全新的面貌，展現在世人眼前，不僅苦的論述減低，新的論文內容不斷出爐，除思想、修法外、也有像小說情節的內容加入，極俱幻想性，華嚴經這部大經典更是為個中翹楚 ! 可以想見在這麼豐富的文化、思想交集下。於是乎 ! 大乘佛學如萬馬奔騰般，全力往中國、西藏、日本，韓國傳開，跟苦悶的原始教典比較，它不僅開花結果，還成了當地主要的信仰。
Combined Brahaminism, Buddhism and the beliefs and needs of the populace (Including medicine, exorcism, many practitioners at the time are intellectuals, so they also took on the responsibilities of medicine.), Mahayana were presented to the world with a whole new face. Not only were there less discussion of suffering, new contents also appeared constantly. Other than theories, ideas and practices, they also included contents that are like fictional novels, full of imagination. Avataṃsaka Sūtra was the pinnacle. It is easy to see why Mahayana was able to spread to China, Tibet, Japan and Korea. Compare to the gloomy Agama, not only was it able to spread, it also became the main religion of those countries.
半寄 Master Ban Ji
2012年3月2日 星期五
印度人的苦文化 2 Indian's Culture of Dukkha 2
拿中國人跟印度人的戰爭比較一下，會出現天壤之別，印度人軍隊戰爭時，老百姓是可以在旁邊圍觀的，依據大藏經文獻的記載會看到一個有趣畫面，兩軍在交戰時，不打戰的人們，竟然可以站在旁邊指指點點，比手畫腳評論一番，不知道這世上除了印度人的戰爭外，還有哪個國家是這樣 打戰的?
If we compare the wars of Chinese and Indians, we will see a huge differences. When Indians' armies were fighting, civilians could stand on the side and watch. Historical texts from Dàzàngjīng (Great Treasury of Sūtras) recorded an interesting scene. When two armies were fighting, the people who were not fighting stood at the side and opinionated about the battle to each other. Is there any other country fight wars this way?
反觀中國人的戰爭，在春秋戰國時代，為了國家生存、個人的功名(相當於近代的軍事學者)所催化出來的戰爭手段，其殘酷、冷血、至今依然令人髮指，在大環境相同的戰亂裡，竟有著這麼多不同的手法，似乎說明了為什麼對苦的詮釋，兩個國家接受程度有這麼大的不同。
On the other hand, if we look at the wars in China, in the Spring-Autumn period, many cruel and cold blooded tactics, strategies and methods were conducted in the name of the survival of the country and fame and fortune of the military advisers. The drastic differences in the wars and battles conducted under the similar context, seem to explain why these two cultures have different acceptance of the interpretation of suffering.
阿含經(原始教典) 在整個華人區域幾乎是消失的，一直到最近幾年，國際間掀起原始教典熱烈的討論，才又讓華人區域重新去看到它的價值，然而除了修學者會迫切想知道不同的修法外，一般信眾的焦點、目光還是不太可能放在阿含經身上，這是文化的距離造成的，也沒有所謂對與錯的問題。
Agama (Early Buddhist Texts) also disappear from Chinese Buddhism. It is not until recently that it received any attention. But this is due to the enthusiastic discussion of Agamas internationally. But other than practitioners who are interested in knowing about different Practices, most Chinese Buddhists' focus are not on Agama. This is due to cultural differences, and not a question of right and wrong.
半寄 Master Ban Ji
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If we compare the wars of Chinese and Indians, we will see a huge differences. When Indians' armies were fighting, civilians could stand on the side and watch. Historical texts from Dàzàngjīng (Great Treasury of Sūtras) recorded an interesting scene. When two armies were fighting, the people who were not fighting stood at the side and opinionated about the battle to each other. Is there any other country fight wars this way?
反觀中國人的戰爭，在春秋戰國時代，為了國家生存、個人的功名(相當於近代的軍事學者)所催化出來的戰爭手段，其殘酷、冷血、至今依然令人髮指，在大環境相同的戰亂裡，竟有著這麼多不同的手法，似乎說明了為什麼對苦的詮釋，兩個國家接受程度有這麼大的不同。
On the other hand, if we look at the wars in China, in the Spring-Autumn period, many cruel and cold blooded tactics, strategies and methods were conducted in the name of the survival of the country and fame and fortune of the military advisers. The drastic differences in the wars and battles conducted under the similar context, seem to explain why these two cultures have different acceptance of the interpretation of suffering.
阿含經(原始教典) 在整個華人區域幾乎是消失的，一直到最近幾年，國際間掀起原始教典熱烈的討論，才又讓華人區域重新去看到它的價值，然而除了修學者會迫切想知道不同的修法外，一般信眾的焦點、目光還是不太可能放在阿含經身上，這是文化的距離造成的，也沒有所謂對與錯的問題。
Agama (Early Buddhist Texts) also disappear from Chinese Buddhism. It is not until recently that it received any attention. But this is due to the enthusiastic discussion of Agamas internationally. But other than practitioners who are interested in knowing about different Practices, most Chinese Buddhists' focus are not on Agama. This is due to cultural differences, and not a question of right and wrong.
半寄 Master Ban Ji
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2012年3月1日 星期四
印度人的苦文化 1 Indian's Culture of Dukkha 1
看過幾本佛經(尤其是原始教典阿含經)的讀者，印象最深的應該是[苦]這個字，苦這個名詞在佛經，處處可見，人生一定是有痛苦，可是印度人講的特別多，隨便翻開一本印度人的書籍，都可以看到苦的身影，或許你會說那是因為大部份印度人，生活現在過的還不怎樣，當然特別講苦，那如果說苦是每個國家都有，而它卻是印度人的講學文化之一，會不會有點驚訝!
Most readers, having read a few Buddhist Texts (Especially the Early Buddhist Texts Agama), should have dukkha this word burned into their mind. "Dukkha" is prevalent in Buddhist Texts. Of course there are pain and suffering in life, but Indians discussed it more than anyone else. If you open any Indian books, you would see the shadow of dukkha everywhere. You might think that it is because the quality of life is not great for most Indians today, of course they are going to talk about dukkha. But if every country has suffering, would you be surprised that it is one of cultural lecture theme for Indians?
把苦當作是一種文化，並且視它為理所當然，怎不會是匪夷所思!? 沒錯! 很多思想的促成都跟當地文化的走向，認同有著絕大關連，個人就一向認同地理孕育人文的觀點，既然地理的特質對文化的產生有這麼大的緊密互動，看一個思想時，去了解它背後的孕育過程，應該是不錯的。
It is incredible that a culture would treat suffering as a cultural theme, and consider it to be the norm. But the catalyst of many ideas and concepts are related to the local culture. I have always thought that geography breed humanity. So the characteristic of the geography would be closely tied to the birth of a culture. When you look at an idea, you need to understand how it was developed.
原始教典處處可以看到苦，苦講到極點時，連修行的比丘也受不了，進而產生自殺行為，讓佛陀自己傷感之餘，立下不能自殺的戒律，這也是大乘佛學興起的主因，苦的思想流傳到中國以後，幾乎無立足之地，華人自己幾經戰亂的摧殘，已不堪再負荷苦的傳播，阿含經在華人世界的傳遞，只停留在翻譯出來的階段而已。
Dukkha is everything in the Early Buddhist Texts. When it was discussed to the extreme, even the bikkunis cannot the thought of suffering and choose to suicide. Not only was Buddha sadden, he also declared the precept against suicide. This is another reason for the rise of Mahayana Buddhism. The concept of dukkha was not well accepted in China. Chinese people were no longer able to stand the broadcast of suffering, because they had experience the savages and suffering of wars many many times in their history. The spread of Agama in China only went as far as getting translated.
半寄 Master Ban Ji
Most readers, having read a few Buddhist Texts (Especially the Early Buddhist Texts Agama), should have dukkha this word burned into their mind. "Dukkha" is prevalent in Buddhist Texts. Of course there are pain and suffering in life, but Indians discussed it more than anyone else. If you open any Indian books, you would see the shadow of dukkha everywhere. You might think that it is because the quality of life is not great for most Indians today, of course they are going to talk about dukkha. But if every country has suffering, would you be surprised that it is one of cultural lecture theme for Indians?
把苦當作是一種文化，並且視它為理所當然，怎不會是匪夷所思!? 沒錯! 很多思想的促成都跟當地文化的走向，認同有著絕大關連，個人就一向認同地理孕育人文的觀點，既然地理的特質對文化的產生有這麼大的緊密互動，看一個思想時，去了解它背後的孕育過程，應該是不錯的。
It is incredible that a culture would treat suffering as a cultural theme, and consider it to be the norm. But the catalyst of many ideas and concepts are related to the local culture. I have always thought that geography breed humanity. So the characteristic of the geography would be closely tied to the birth of a culture. When you look at an idea, you need to understand how it was developed.
原始教典處處可以看到苦，苦講到極點時，連修行的比丘也受不了，進而產生自殺行為，讓佛陀自己傷感之餘，立下不能自殺的戒律，這也是大乘佛學興起的主因，苦的思想流傳到中國以後，幾乎無立足之地，華人自己幾經戰亂的摧殘，已不堪再負荷苦的傳播，阿含經在華人世界的傳遞，只停留在翻譯出來的階段而已。
Dukkha is everything in the Early Buddhist Texts. When it was discussed to the extreme, even the bikkunis cannot the thought of suffering and choose to suicide. Not only was Buddha sadden, he also declared the precept against suicide. This is another reason for the rise of Mahayana Buddhism. The concept of dukkha was not well accepted in China. Chinese people were no longer able to stand the broadcast of suffering, because they had experience the savages and suffering of wars many many times in their history. The spread of Agama in China only went as far as getting translated.
半寄 Master Ban Ji
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