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
2012年2月1日 星期三
2012年1月31日 星期二
空的正確觀點 2 The Right View of Śūnyatā 2
「無」字在中國被當成「空」的代名詞及解釋，空的思想在中國經歷一下子時間的演變，就已經不是邏輯辯證的東西，「空」就是跟道家講的「無」一樣，是一種虛無飄渺的感覺，這對中論的原本作者龍樹菩薩而言，恐怕比唖巴吃黃蓮還冤枉 ! 道家的哲學被國際學者稱為經驗法則，也就是現實看到什麼，就拿它當比方，老子講的水的看法，莊子的蝴蝶之說，這些是中國的哲學，但不是辯論、辯證學，空在 這裡徹底的糢糢糊糊，就連傳入西洋的空法思想，一樣也跟虛無擺在一起，弄得一大群西洋修學者鎩羽而歸。
In China, "Wu" become a synonym for Śūnyatā and its explanation. After a brief experience in China, Śūnyatā was no longer a concept that needs to be logically debated. Śūnyatā became the same as Taoist's "Wu", with a feeling of "nothingness" and "ephemeral". This is such a disservice to the original writer of Mūlamadhyamakakārikā, Nāgārjuna, he's probably rolling over in his grave. The philosophy of Tao was considered to be "observation based", which means that it tends to use observable phenomenons in the world as a analogies, such as Laozi's view on water[Note 1] or Zhuangzi's butterflies[Note 2]. These are Chinese philosophy, but it is not argumentative, nor dialectical. Because of this, Śūnyatā became vague and nebulous. Even the concept of Śūnyatā that is spread to the West is linked with "emptiness", and cause many western practitioners to retreat from it.
個人不敢說在這方面有所成，但至少知道那種辯論可以從兩方面切入，一、從因緣的成立條件，維持條件，到存在有無可能的問題；二、從時間消逝與生起的掌握問題，朝這兩個方向辯證，一定能明白什麼是空的思想，其實中論也已說明白，中論第一句話的開端就說；因緣所生法， 我說即是空。這句話就已勾出空的藍圖，跟道家思想差異這麼大的學問，被混合在一起，不知為什麼那麼多修學者不會覺得奇怪 ? 反而會覺得虛無飄渺也不錯 ?!
I don't dare say that I have any type of success in this area, but I think there are two lines of arguments that can be used to consider Śūnyatā. One is based on Nidānas and the possibility of a phenomenon as the result of satisfying the requirements of establishment and maintenance. Another argument can consider the passage of time. From these two directions to debate and investigate, I think it is possible to understand the meaning of Śūnyatā. Actually, it was clear from Mūlamadhyamakakārikā, from the first sentence of Mūlamadhyamakakārikā : "Everything is based on Nidānas, that I said is Śūnyatā." This already provided a blueprint for Śūnyatā. This concept is so dissimilar with the ideas of Taoism, how can so many practitioners not consider it strange? Even think that "nothingness" and "ephemeral" is not too bad?
半寄 Master Ban Ji
[Note 1]老子講的水的看法: Laozi used water as an analogy for goodness (virtue) in Chapter 8 of Tao Te Ching. The first 4 words "上善若水" means "The highest form of virtue is like water."
[Note 2] 莊子的蝴蝶之說: 莊周夢蝶: The story is that one day, Zhuangzi had a dream that he became a butterfly, and when he woke, he found that he's Zhuangzi. So he wondered if he had dream Zhuangzi's butterfly, or did he dream of butterfly's Zhuangzi.
In China, "Wu" become a synonym for Śūnyatā and its explanation. After a brief experience in China, Śūnyatā was no longer a concept that needs to be logically debated. Śūnyatā became the same as Taoist's "Wu", with a feeling of "nothingness" and "ephemeral". This is such a disservice to the original writer of Mūlamadhyamakakārikā, Nāgārjuna, he's probably rolling over in his grave. The philosophy of Tao was considered to be "observation based", which means that it tends to use observable phenomenons in the world as a analogies, such as Laozi's view on water[Note 1] or Zhuangzi's butterflies[Note 2]. These are Chinese philosophy, but it is not argumentative, nor dialectical. Because of this, Śūnyatā became vague and nebulous. Even the concept of Śūnyatā that is spread to the West is linked with "emptiness", and cause many western practitioners to retreat from it.
個人不敢說在這方面有所成，但至少知道那種辯論可以從兩方面切入，一、從因緣的成立條件，維持條件，到存在有無可能的問題；二、從時間消逝與生起的掌握問題，朝這兩個方向辯證，一定能明白什麼是空的思想，其實中論也已說明白，中論第一句話的開端就說；因緣所生法， 我說即是空。這句話就已勾出空的藍圖，跟道家思想差異這麼大的學問，被混合在一起，不知為什麼那麼多修學者不會覺得奇怪 ? 反而會覺得虛無飄渺也不錯 ?!
I don't dare say that I have any type of success in this area, but I think there are two lines of arguments that can be used to consider Śūnyatā. One is based on Nidānas and the possibility of a phenomenon as the result of satisfying the requirements of establishment and maintenance. Another argument can consider the passage of time. From these two directions to debate and investigate, I think it is possible to understand the meaning of Śūnyatā. Actually, it was clear from Mūlamadhyamakakārikā, from the first sentence of Mūlamadhyamakakārikā : "Everything is based on Nidānas, that I said is Śūnyatā." This already provided a blueprint for Śūnyatā. This concept is so dissimilar with the ideas of Taoism, how can so many practitioners not consider it strange? Even think that "nothingness" and "ephemeral" is not too bad?
半寄 Master Ban Ji
[Note 1]老子講的水的看法: Laozi used water as an analogy for goodness (virtue) in Chapter 8 of Tao Te Ching. The first 4 words "上善若水" means "The highest form of virtue is like water."
[Note 2] 莊子的蝴蝶之說: 莊周夢蝶: The story is that one day, Zhuangzi had a dream that he became a butterfly, and when he woke, he found that he's Zhuangzi. So he wondered if he had dream Zhuangzi's butterfly, or did he dream of butterfly's Zhuangzi.
2012年1月30日 星期一
空的正確觀點 1 The Right View of Śūnyatā 1
在中國古代的經典翻譯裡面，對空這個字眼一直是一籌莫展的，華人的字典裡有道家講的 無為的{無}、虛無飄渺、就是沒有單獨的{空}字，早期剛從梵文(印度文)翻譯出來的華語{空}，讓當時俱備修行者兼知識份子輩份的華人，絞盡腦汁想知道它代表的意義，偏偏華人的弱項就是邏輯，空是一種修法也是辯論哲學，通過邏輯辯證才能懂的，空的代表論述中觀論簡稱中論(中文翻譯詞)，裡面有八種邏輯辯論，講的就是空的內容，以及它有無成立的可能。
Śūnyatā was a difficult concept for ancient Chinese when they tried to translate Buddhist Texts from India. In the dictionary for Chinese, there is a word "Wu" (Nothing) from the Taoist, which conjures a images of "nothingness" and "ephemeral." But there is not a single word that can stand for Śūnyatā . When the translation of Śūnyatā first appeared, many practitioners, who were also intellectuals at the time, racked their brains trying to figure out what it meant. Unfortunately, the weakness of the Chinese culture is logic. Śūnyatā is a method of Practice, but also a philosophy. In order to understand it, a person need to go through logical debates. The definitive text on Śūnyatā is Mūlamadhyamakakārikā which is often translated to Knowledge of the Middle Way, there are 8 logical debates in the text, all about Śūnyatā and whether it can be established.
中論是被翻譯了，但接下來對它的解釋變成是棘手的工作，討論半天也沒什麼結果，這時候道家的無字被拉進來，也或許是想用華人熟悉的字眼， 讓他們明白什麼是空?! 佛典傳入中國是東漢的時候，中論空法的翻譯是魏晉南北朝 時，印度高僧鳩摩羅什的作品，大量翻譯作品的出現是唐朝玄奘大師，從印度留學歸國以後的事情，這之前中國道家的說法、無為思想、書籍都已成熟，並且已在學術、文化方面、紮根。
Mūlamadhyamakakārikā was translated, but the troublesome works of explanation remained. There was no resolution for a while, and the word, "Nothing", from Taoist, was brought in. Perhaps they tried to use a word that was familiar to Chinese at the time to understand Śūnyatā. Buddhist Texts were introduced to China in Eastern Han Dynasty. Mūlamadhyamakakārikā was translated by an Indian monk named Kumārajīva during the Period of Disunity in China (225 to 589 AD).
Most of the translation on Buddist Texts was performed during Tang Dynasty after Master Xuanzang returned to China from India. By this time, Taoism was already very mature. The idea of Wu Wei[Note] and books from Taoism have already established deep roots in Chinese academic thoughts and culture.
半寄 Master Ban Ji
[Note] 無為 : Please refer to Wikipedia's entry on Wu Wei
Śūnyatā was a difficult concept for ancient Chinese when they tried to translate Buddhist Texts from India. In the dictionary for Chinese, there is a word "Wu" (Nothing) from the Taoist, which conjures a images of "nothingness" and "ephemeral." But there is not a single word that can stand for Śūnyatā . When the translation of Śūnyatā first appeared, many practitioners, who were also intellectuals at the time, racked their brains trying to figure out what it meant. Unfortunately, the weakness of the Chinese culture is logic. Śūnyatā is a method of Practice, but also a philosophy. In order to understand it, a person need to go through logical debates. The definitive text on Śūnyatā is Mūlamadhyamakakārikā which is often translated to Knowledge of the Middle Way, there are 8 logical debates in the text, all about Śūnyatā and whether it can be established.
中論是被翻譯了，但接下來對它的解釋變成是棘手的工作，討論半天也沒什麼結果，這時候道家的無字被拉進來，也或許是想用華人熟悉的字眼， 讓他們明白什麼是空?! 佛典傳入中國是東漢的時候，中論空法的翻譯是魏晉南北朝 時，印度高僧鳩摩羅什的作品，大量翻譯作品的出現是唐朝玄奘大師，從印度留學歸國以後的事情，這之前中國道家的說法、無為思想、書籍都已成熟，並且已在學術、文化方面、紮根。
Mūlamadhyamakakārikā was translated, but the troublesome works of explanation remained. There was no resolution for a while, and the word, "Nothing", from Taoist, was brought in. Perhaps they tried to use a word that was familiar to Chinese at the time to understand Śūnyatā. Buddhist Texts were introduced to China in Eastern Han Dynasty. Mūlamadhyamakakārikā was translated by an Indian monk named Kumārajīva during the Period of Disunity in China (225 to 589 AD).
Most of the translation on Buddist Texts was performed during Tang Dynasty after Master Xuanzang returned to China from India. By this time, Taoism was already very mature. The idea of Wu Wei[Note] and books from Taoism have already established deep roots in Chinese academic thoughts and culture.
半寄 Master Ban Ji
[Note] 無為 : Please refer to Wikipedia's entry on Wu Wei
2012年1月12日 星期四
「空」和「放下 」 Śūnyatā and Detachment
Recently, a friend told me that when the first time she read one of my articles, she was so angry with me that she almost picked up the phone and yell at me. She thought I was heartless to be able to write articles that are so full of idealism, rationality and totally void of any emotions and very cruel. The only reason that she did not do so was because she was so tired from a day of work, that she decided to take a shower first. While in the shower, she wondered why she was so emotional about an article. She thought about why she was so angry and was able to realize that it was due to some past emotional trauma. My article simply touched a nerve. After she was able to resolve her emotion, she was able to read the same article without any emotional outburst.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
2011年9月2日 星期五
空跟因緣 2 Śūnyatā and Nidānas 2
In the previous post of the same topic, we have shown that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
在前一個話題，我們已經解釋為什麼『所有現象的生滅及存在都需要依靠其他現象。』和『所有現象也都可以成為其他現象的「因缘」。』
Science has made tremendous progress since the time of Buddha to show us the Nidānas behind many physical phenomenons. Science is so good at it that it has advanced the explanation of physical phenomenons to subatomic and quantum levels; the level that we cannot easily see with our naked eyes, and the level that we cannot easily fathom without high level mathematics. Science are good enough to control and create Nidānas in order to create new phenomenons.
從佛陀的時代到現在，科學有了巨大的進步，讓我們了解許多物理現象的「因缘」。 科學先進到可以用很難懂的數學和不是很容易看得到的東西，比如原子和量子，來解釋物理現象的「因缘」。 科學甚至能控制「因缘」，去創造新的現象。
Concepts of Śūnyatā and Nidānas are common knowledge among most people in the world as it applies to physical phenomenons. Most of us would accept them if given different terminologies. However, none of us give this any thought as we live our lives, mainly because we don't need to. Scientists and Engineers have done the work for most of us. Scientists' search for the Truth has provided us with a more comfortable physical and material life, likewise, our search for the Truth in human nature will provide us a better mental and emotional life.
對世界上大多數人來說，「空」和 「因缘」這樣的字眼很難讓大家接受這樣的概念。 但是如果我們換個字，大家就能比較了解。 尤其在物理現象上。 但這些概念對我們的生活沒有太多影響，因為我們不需要常常將這些概念放在我們的心上。 科學家和工程師已經用這些概念改變了我們的生活。 科學家在尋找物理真相的過程中為我們提供了更舒適的物質生活。 同樣的，我們在尋找人性真相的過程，也會為我們提供一個更好的精神和情感生命。
However, if we want to learn the Truth through the path of Buddhism, we will need to develop the knowledge and personal experiences of our body and mind as they relate to Śūnyatā and Nidānas. Just as scientists spent significant portion of their lives to study and understand physical realm, we need to expect the same amount of efforts in our search for Truth in the human realm.
但是，如果我們想透過佛學去了解真相，我們需要開發自我的「空」跟「因缘」 的知識和體會。 正如科學家們花了很多時間跟精神去學習和理解物理世界，我們也需像他們一樣努力的在人世間尋求真相。
We will try to explain the concepts and provide knowledge relating to these concepts, but the experience and acceptance of these concepts can only be through personal experiences and reflections.
我們會盡量解釋這些概念和提供知識在這個部落格上，但這些概念只能通過親身經歷和反思才能真正體會。
在前一個話題，我們已經解釋為什麼『所有現象的生滅及存在都需要依靠其他現象。』和『所有現象也都可以成為其他現象的「因缘」。』
Science has made tremendous progress since the time of Buddha to show us the Nidānas behind many physical phenomenons. Science is so good at it that it has advanced the explanation of physical phenomenons to subatomic and quantum levels; the level that we cannot easily see with our naked eyes, and the level that we cannot easily fathom without high level mathematics. Science are good enough to control and create Nidānas in order to create new phenomenons.
從佛陀的時代到現在，科學有了巨大的進步，讓我們了解許多物理現象的「因缘」。 科學先進到可以用很難懂的數學和不是很容易看得到的東西，比如原子和量子，來解釋物理現象的「因缘」。 科學甚至能控制「因缘」，去創造新的現象。
Concepts of Śūnyatā and Nidānas are common knowledge among most people in the world as it applies to physical phenomenons. Most of us would accept them if given different terminologies. However, none of us give this any thought as we live our lives, mainly because we don't need to. Scientists and Engineers have done the work for most of us. Scientists' search for the Truth has provided us with a more comfortable physical and material life, likewise, our search for the Truth in human nature will provide us a better mental and emotional life.
對世界上大多數人來說，「空」和 「因缘」這樣的字眼很難讓大家接受這樣的概念。 但是如果我們換個字，大家就能比較了解。 尤其在物理現象上。 但這些概念對我們的生活沒有太多影響，因為我們不需要常常將這些概念放在我們的心上。 科學家和工程師已經用這些概念改變了我們的生活。 科學家在尋找物理真相的過程中為我們提供了更舒適的物質生活。 同樣的，我們在尋找人性真相的過程，也會為我們提供一個更好的精神和情感生命。
However, if we want to learn the Truth through the path of Buddhism, we will need to develop the knowledge and personal experiences of our body and mind as they relate to Śūnyatā and Nidānas. Just as scientists spent significant portion of their lives to study and understand physical realm, we need to expect the same amount of efforts in our search for Truth in the human realm.
但是，如果我們想透過佛學去了解真相，我們需要開發自我的「空」跟「因缘」 的知識和體會。 正如科學家們花了很多時間跟精神去學習和理解物理世界，我們也需像他們一樣努力的在人世間尋求真相。
We will try to explain the concepts and provide knowledge relating to these concepts, but the experience and acceptance of these concepts can only be through personal experiences and reflections.
我們會盡量解釋這些概念和提供知識在這個部落格上，但這些概念只能通過親身經歷和反思才能真正體會。
2011年9月1日 星期四
空跟因緣 1 Śūnyatā and Nidānas 1
Conceptually, Śūnyatā is simple to define; all phenomenons' creation, existence and destruction have dependencies that needs to be satisfied. These dependencies are called Nidānas.
「空」的定義很簡單，所有現象的生滅及存在都需要依靠其他現象，這些依靠需要被滿足，現象才能發生。 我們稱這些依靠為「因缘」。
For examples, to create and maintain a fire, it needs oxygen, fuel and heat. However, having these 3 elements is necessary but not sufficient to create and maintain a fire. There are additional conditions that must be met; there must be enough oxygen, the heat must be hot enough and that these 3 elements must be in close proximity of each other at the same time. At any moment in time, missing any of these elements, or failure to meet these conditions will immediately resulted in the destruction of fire. These elements and conditions are the Nidānas for existence of fire.
舉例來說，一把火需要氧氣，燃料和熱量。 不過，只有這3個元素還不能讓我們起火。 一些附加條件也必須得到滿足; 必須有足夠的氧氣，熱量一定要夠熱，這3個元素必須同一時間在同一個空間。 不管何時，當這些元素或這些條件不能被滿足，火立即滅。 我們稱這些元素和條件為「因缘」。
Furthermore, we can observe that while in existence, the fire flicks and dances with time due to changes in its environments and the amount of fuel, oxygen and heat that are available to the fire.
Which is to say that the fire is changing because of changes in its Nidānas.
此外，火在燃燒的時候我們可以觀察火焰。 由於環境的變化和燃料，氧氣和熱量的改變導致火的閃爍和搖曳。 火是無時無刻在改變，因為它的「因缘」也是無時無刻的改變。
The fire that we see at one moment is different than the fire that we see at the next moment. We might consider this fire to be the same fire for our convenience, but they are clearly not the same fire because they have different shape, size, intensity and color distribution just based on the observations that we can make with our naked eyes.
我們這個時刻看到的火跟下一個時刻看到的火是不同的。 也許您會說這是同一把火，是因為我們習慣這樣的說法。 但它們顯然是不一樣的，因為它們有不同的形狀，大小，亮度和色彩的分佈。 這些「不同」也只是我們的肉眼能觀察到的地方而已，但其實火的不同之處還有肉眼觀察不到的地方。
Likewise, the elements that the fire needs require their own Nidānas for existences as well, and will change as their Nidānas changes. For example, the heat of this moment needed by the fire was produced by the fire consuming the fuel and oxygen at the previous moment. The fuel is slowly been consumed by the fire, and unless replenished, it will eventually be destroyed by fire.
同樣的，火的元素也需要有自己的「因缘」才能存在。 火的元素也會依自己的「因缘」變化而變化。 舉例來說，這一刻的火所需要的熱量是上一刻的火在消耗燃料和氧氣時產生的。 燃料也慢慢被火消耗，除非燃料一直在補充，否則燃料最終也會用盡。
However, fire is also Nidānas for creation of other phenomenons; smoke, ash, light and heat for example.
但火也是其他現象的「因缘」。 以煙，灰，光熱為例。 因為火會造成煙、灰和光熱。
From this, we can make the leap and infer that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
由此，我們可以推斷，所有現象的生滅及存在都需要依靠其他現象。 所有現象也都可以成為其他現象的「因缘」。
「空」的定義很簡單，所有現象的生滅及存在都需要依靠其他現象，這些依靠需要被滿足，現象才能發生。 我們稱這些依靠為「因缘」。
For examples, to create and maintain a fire, it needs oxygen, fuel and heat. However, having these 3 elements is necessary but not sufficient to create and maintain a fire. There are additional conditions that must be met; there must be enough oxygen, the heat must be hot enough and that these 3 elements must be in close proximity of each other at the same time. At any moment in time, missing any of these elements, or failure to meet these conditions will immediately resulted in the destruction of fire. These elements and conditions are the Nidānas for existence of fire.
舉例來說，一把火需要氧氣，燃料和熱量。 不過，只有這3個元素還不能讓我們起火。 一些附加條件也必須得到滿足; 必須有足夠的氧氣，熱量一定要夠熱，這3個元素必須同一時間在同一個空間。 不管何時，當這些元素或這些條件不能被滿足，火立即滅。 我們稱這些元素和條件為「因缘」。
Furthermore, we can observe that while in existence, the fire flicks and dances with time due to changes in its environments and the amount of fuel, oxygen and heat that are available to the fire.
Which is to say that the fire is changing because of changes in its Nidānas.
此外，火在燃燒的時候我們可以觀察火焰。 由於環境的變化和燃料，氧氣和熱量的改變導致火的閃爍和搖曳。 火是無時無刻在改變，因為它的「因缘」也是無時無刻的改變。
The fire that we see at one moment is different than the fire that we see at the next moment. We might consider this fire to be the same fire for our convenience, but they are clearly not the same fire because they have different shape, size, intensity and color distribution just based on the observations that we can make with our naked eyes.
我們這個時刻看到的火跟下一個時刻看到的火是不同的。 也許您會說這是同一把火，是因為我們習慣這樣的說法。 但它們顯然是不一樣的，因為它們有不同的形狀，大小，亮度和色彩的分佈。 這些「不同」也只是我們的肉眼能觀察到的地方而已，但其實火的不同之處還有肉眼觀察不到的地方。
Likewise, the elements that the fire needs require their own Nidānas for existences as well, and will change as their Nidānas changes. For example, the heat of this moment needed by the fire was produced by the fire consuming the fuel and oxygen at the previous moment. The fuel is slowly been consumed by the fire, and unless replenished, it will eventually be destroyed by fire.
同樣的，火的元素也需要有自己的「因缘」才能存在。 火的元素也會依自己的「因缘」變化而變化。 舉例來說，這一刻的火所需要的熱量是上一刻的火在消耗燃料和氧氣時產生的。 燃料也慢慢被火消耗，除非燃料一直在補充，否則燃料最終也會用盡。
However, fire is also Nidānas for creation of other phenomenons; smoke, ash, light and heat for example.
但火也是其他現象的「因缘」。 以煙，灰，光熱為例。 因為火會造成煙、灰和光熱。
From this, we can make the leap and infer that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
由此，我們可以推斷，所有現象的生滅及存在都需要依靠其他現象。 所有現象也都可以成為其他現象的「因缘」。
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