"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."
2012年3月11日 星期日
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
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1月13日 星期五
公案 Koan
The koan from the last article made me look up a few more, and I thought I share my reactions to some of them. You might get some laughs out of them.
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
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『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
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『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
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『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
──────────
『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
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.
2012年1月11日 星期三
外表跟真相 Appearance and Reality
We have all seen actors on the TV or movies playing roles of Martial Arts Masters. These actors and actresses move their bodies with grace, precision and power, as if they will conquer all in close quarter combats.
我們在電影或電視上都有看過「武林高手」這個角色。銀幕上，這些演員看起來似乎是萬人無敵的武林高手。
However, we all know that they are not all Martial Arts Masters in real life. We all know that they are actors and they have been taught to move their bodies as if they are the masters.
然而，我們都知道，他們不是現實生活中的武林高手，是演員，被教導如何運用身體表演得像個武林高手。
They have the appearances of Martial Arts Masters. But in reality, they are actors and actresses.
也就是說，他們看起來像武林高手，但是在現實生活中是演員。
When I read other writings on Buddhism, sometimes, I felt that some writers are similarly confused about appearance and reality. In other words, they are confused about cause and effect.
讀佛教的作品，常常讓我覺得，一些作者不是很清楚外表跟真相的差別，也就是把因跟果顛倒。
For example, many texts like to talk about "Buddha-nature". They all like to say that we all have "Buddha-nature" within us. On the surface, I don't have problem with this statement. But it all depends on what the definition of Buddha-nature is. If you say that Buddha-nature is compassion and is detachment from everything, then I might have some issues with this statement. However, if you say that Buddha-nature is Śūnyatā , then I can agree with you.
例如：許多書和文章喜歡談「佛性」，也都說「人性」就是「佛性」。基本上，我對這句話沒有意見，但重點是對「佛性」的定義。 如果說，「佛性」是「慈悲心」和「放下一切」，我就會有點意見。 然而，如果您說，「佛性」是「空」，那我可以同意這個說法。
If Buddha nature is compassionate and detachment, then it means that human nature is compassionate and detachment. Your Practice then would consist of discovering compassion and detachment.
如果「佛性」是「慈悲心」和「放下一切」，那人的本性也應該是如此。 所以修行會是：發覺您的「慈悲心」和培養能力去「放下一切」。
If Buddha nature is Śūnyatā , then it means that human nature is Śūnyatā as well. Your Practice would then be all about understanding Nidānas of Buddha nature.
如果「佛性」是「空」，那人的本性也是「空」。 修行將是：瞭解「佛性」和 「人性」的「因缘」。
These two views are totally different.
這兩個點完全不同。
You might ask, "What about compassion and detachment?"
您也許會問，『那為什麼要說「慈悲心」和「放下一切」呢？』
Wouldn't that simply be the result of enlightenment?
不會只是知道真相跟解脫的結果吧？
In the beginning of this blog, I used fire as an example to explain Śūnyatā and Nidānas. I will use fire to explain this concept as well. Heat is the result of fire. We might say, for simplicity, "Fire's nature is heat." Because as far as we are concern, heat is the primary attribute of fire that matters to us. If we want to light up a dark place, we would think that "Fire's nature is light."
一開始，我用火為例來解釋「空」和「因缘」，這裡也用火來解釋。熱是因火而生。我們可能說「火的本性是熱。」因為這比較簡單，而且我們需要火的理由是因為它能產生熱氣，而且熱氣對我們很重要。如果我們需要照亮一個黑暗的地方，那時也許會說「火的本性是光。」
But we have all agreed that the fire's true nature is Śūnyatā. Heat and light are simply the result of the Nidānas that involved fire.
但我們應該都同意，「火」的本性是「空」。「熱」和「光」只是「火」跟其他「因缘」所造成的。
If we find heat and light, we will sometime find fire, but not always. Because there are certainly other Nidānas that can create heat and light without fire.
如果我們發現「熱」和「光」，有時我們會找到「火」，但並非總是如此。因為「熱」和「光」也有其他無關「火」的「因缘」所造成。
We also cannot use heat and light to create fire, because heat and light are not fire's Nidānas .
我們也不能用「熱」和「光」來造「火」，因為「熱」和「光」不是「火」的「因缘」。
If you replace fire with "Buddha nature", and heat and light with "compassion" and "detachment," then what do you have?
如果您將「火」改成「佛性」，也把「熱和光」更換成「慈悲心和放下一切」，那您的結論是什麼？
It means that Buddha nature is Śūnyatā and is the result of many Nidānas . To achieve Buddha nature, you will need to understand the Nidānas that are needed.
我的結論是「佛性」是「空」，也是許多「因缘」所產生的。 要成佛，您將需要了解「佛性」的「因缘」。
Since human nature is also Śūnyatā , it means that we can change our human nature to Buddha nature. Why is this possible? Because Buddha has already show us an example. If we know our current Nidānas, we will be able to slowly transform them to the Nidānas that are required for "Buddha-nature." Simply speaking, this is what Practice is.
由於人的本性也是「空」，這表示「人性」也可以變成「佛性」。 為什麼呢？因為佛陀已經證明這是做得到的。 我們只要了解現在自己的「因缘」，就能慢慢的轉變成為「佛性」需要的「因缘」。 簡單來說，這就是修行。
我們在電影或電視上都有看過「武林高手」這個角色。銀幕上，這些演員看起來似乎是萬人無敵的武林高手。
However, we all know that they are not all Martial Arts Masters in real life. We all know that they are actors and they have been taught to move their bodies as if they are the masters.
然而，我們都知道，他們不是現實生活中的武林高手，是演員，被教導如何運用身體表演得像個武林高手。
They have the appearances of Martial Arts Masters. But in reality, they are actors and actresses.
也就是說，他們看起來像武林高手，但是在現實生活中是演員。
When I read other writings on Buddhism, sometimes, I felt that some writers are similarly confused about appearance and reality. In other words, they are confused about cause and effect.
讀佛教的作品，常常讓我覺得，一些作者不是很清楚外表跟真相的差別，也就是把因跟果顛倒。
For example, many texts like to talk about "Buddha-nature". They all like to say that we all have "Buddha-nature" within us. On the surface, I don't have problem with this statement. But it all depends on what the definition of Buddha-nature is. If you say that Buddha-nature is compassion and is detachment from everything, then I might have some issues with this statement. However, if you say that Buddha-nature is Śūnyatā , then I can agree with you.
例如：許多書和文章喜歡談「佛性」，也都說「人性」就是「佛性」。基本上，我對這句話沒有意見，但重點是對「佛性」的定義。 如果說，「佛性」是「慈悲心」和「放下一切」，我就會有點意見。 然而，如果您說，「佛性」是「空」，那我可以同意這個說法。
If Buddha nature is compassionate and detachment, then it means that human nature is compassionate and detachment. Your Practice then would consist of discovering compassion and detachment.
如果「佛性」是「慈悲心」和「放下一切」，那人的本性也應該是如此。 所以修行會是：發覺您的「慈悲心」和培養能力去「放下一切」。
If Buddha nature is Śūnyatā , then it means that human nature is Śūnyatā as well. Your Practice would then be all about understanding Nidānas of Buddha nature.
如果「佛性」是「空」，那人的本性也是「空」。 修行將是：瞭解「佛性」和 「人性」的「因缘」。
These two views are totally different.
這兩個點完全不同。
You might ask, "What about compassion and detachment?"
您也許會問，『那為什麼要說「慈悲心」和「放下一切」呢？』
Wouldn't that simply be the result of enlightenment?
不會只是知道真相跟解脫的結果吧？
In the beginning of this blog, I used fire as an example to explain Śūnyatā and Nidānas. I will use fire to explain this concept as well. Heat is the result of fire. We might say, for simplicity, "Fire's nature is heat." Because as far as we are concern, heat is the primary attribute of fire that matters to us. If we want to light up a dark place, we would think that "Fire's nature is light."
一開始，我用火為例來解釋「空」和「因缘」，這裡也用火來解釋。熱是因火而生。我們可能說「火的本性是熱。」因為這比較簡單，而且我們需要火的理由是因為它能產生熱氣，而且熱氣對我們很重要。如果我們需要照亮一個黑暗的地方，那時也許會說「火的本性是光。」
But we have all agreed that the fire's true nature is Śūnyatā. Heat and light are simply the result of the Nidānas that involved fire.
但我們應該都同意，「火」的本性是「空」。「熱」和「光」只是「火」跟其他「因缘」所造成的。
If we find heat and light, we will sometime find fire, but not always. Because there are certainly other Nidānas that can create heat and light without fire.
如果我們發現「熱」和「光」，有時我們會找到「火」，但並非總是如此。因為「熱」和「光」也有其他無關「火」的「因缘」所造成。
We also cannot use heat and light to create fire, because heat and light are not fire's Nidānas .
我們也不能用「熱」和「光」來造「火」，因為「熱」和「光」不是「火」的「因缘」。
If you replace fire with "Buddha nature", and heat and light with "compassion" and "detachment," then what do you have?
如果您將「火」改成「佛性」，也把「熱和光」更換成「慈悲心和放下一切」，那您的結論是什麼？
It means that Buddha nature is Śūnyatā and is the result of many Nidānas . To achieve Buddha nature, you will need to understand the Nidānas that are needed.
我的結論是「佛性」是「空」，也是許多「因缘」所產生的。 要成佛，您將需要了解「佛性」的「因缘」。
Since human nature is also Śūnyatā , it means that we can change our human nature to Buddha nature. Why is this possible? Because Buddha has already show us an example. If we know our current Nidānas, we will be able to slowly transform them to the Nidānas that are required for "Buddha-nature." Simply speaking, this is what Practice is.
由於人的本性也是「空」，這表示「人性」也可以變成「佛性」。 為什麼呢？因為佛陀已經證明這是做得到的。 我們只要了解現在自己的「因缘」，就能慢慢的轉變成為「佛性」需要的「因缘」。 簡單來說，這就是修行。
2012年1月10日 星期二
解脫 Liberated
I run across many mention of "liberate" when reading various Buddhist writings. It seems like they all seems to think that to be liberated means that they don't have to be part of samsara (cycle of life and death). To them, it probably also means that they don't have to suffer any more.
有關佛教的作品常常提到「解脫」這個概念。對他們來說，「解脫」表示不用再「輪迴」，也不用再「受苦」。
This line of thoughts is correct. But my question is, what does it mean to not be part of samsara? After I die, if i do not return, where do I go? For the arhats mentioned in Buddhist Texts, where did they go? Even, the Pure Land promised by Amitābha is only a temporary places for you to go, so you can become Buddha while in that land. Some believe that once you become Buddha in the Pure Land, you will come back to help other people reach enlightenment. But we should all agree that Buddhas and Bodhisattvas are human beings who are enlightened, so if they do come back, they should be normal human beings as well. No? Wouldn't they be part of samsara again?
這個想法沒有錯！但我的問題是，不再輪迴是甚麼意思？死了之後，如果我不回來，那去了哪裡？ 佛經中提到的阿羅漢，他們究竟去了哪裡？阿彌陀佛的西方極樂世界也不是一個終點，因為您只是去那裏成佛而已。 有人認為，一旦成佛，應該回來幫助其他人成佛。但我們都應該同意：佛和菩薩，如果回來人世間後，也應該像普通人一樣，因為佛是覺悟者，不是神。 所以，如果回來，不也是需要輪迴嗎？
Viewing "Liberate" like this is inconceivable to me, so what does "Liberate" mean to me?
我覺得這樣看「解脫」好像很不可思議， 那，我對「解脫」的想法是什麼呢？
To be liberated means that you have a rational mind with the ability to discriminate between the correct and incorrect ideas. You won't be bounded by societal and peer pressures, and you have the ability to judge and think for yourself.
「解脫」，是指您有思考能力，能分辯正確和不正確的思想、想法。 您不會被社會和同儕的想法拘束，您能很自在的有自己的想法和判斷。
To be liberated means that you are fully emotionally mature, so that you don't loss control of your emotions and do something that you will regret later.
「解脫」是您有完全成熟的情感。您不會失控而做一 些您會後悔的事。
To be liberated means that you understand the Nidānas of all things, you know why things are the way they are. By understanding Nidānas , you will not complain of fairness, because you know everyone is receiving their dues, whether good or bad. You will understand the consequences of all actions, so you will avoid actions that bring bad karma, and perform actions that bring good karma. You will know how to work for the fruits that you want.
「解脫」是您完全了解一切的因缘。您知道事情的來源，因為了解因缘法，知道每個人都得到他們應得的果實，不管是好還是壞。 所以，您不會抱怨，您會明白一切行為的後果，所以會避免惡業也做善業，您知道如何為自己的果實努力。
To be liberated means that you take only what you produce, and you have the ability to not let other people steal from you. You are not caught in the never ending cycle of bad karma, either as the aggressor or as the victim.
「解脫」是您只拿自己產生的果實。您不會讓人偷或搶自己所擁有的，因為您會保護自己。 這樣您就不會陷入惡業的輪迴，無論是侵略者或受害者的角色。
有關佛教的作品常常提到「解脫」這個概念。對他們來說，「解脫」表示不用再「輪迴」，也不用再「受苦」。
This line of thoughts is correct. But my question is, what does it mean to not be part of samsara? After I die, if i do not return, where do I go? For the arhats mentioned in Buddhist Texts, where did they go? Even, the Pure Land promised by Amitābha is only a temporary places for you to go, so you can become Buddha while in that land. Some believe that once you become Buddha in the Pure Land, you will come back to help other people reach enlightenment. But we should all agree that Buddhas and Bodhisattvas are human beings who are enlightened, so if they do come back, they should be normal human beings as well. No? Wouldn't they be part of samsara again?
這個想法沒有錯！但我的問題是，不再輪迴是甚麼意思？死了之後，如果我不回來，那去了哪裡？ 佛經中提到的阿羅漢，他們究竟去了哪裡？阿彌陀佛的西方極樂世界也不是一個終點，因為您只是去那裏成佛而已。 有人認為，一旦成佛，應該回來幫助其他人成佛。但我們都應該同意：佛和菩薩，如果回來人世間後，也應該像普通人一樣，因為佛是覺悟者，不是神。 所以，如果回來，不也是需要輪迴嗎？
Viewing "Liberate" like this is inconceivable to me, so what does "Liberate" mean to me?
我覺得這樣看「解脫」好像很不可思議， 那，我對「解脫」的想法是什麼呢？
To be liberated means that you have a rational mind with the ability to discriminate between the correct and incorrect ideas. You won't be bounded by societal and peer pressures, and you have the ability to judge and think for yourself.
「解脫」，是指您有思考能力，能分辯正確和不正確的思想、想法。 您不會被社會和同儕的想法拘束，您能很自在的有自己的想法和判斷。
To be liberated means that you are fully emotionally mature, so that you don't loss control of your emotions and do something that you will regret later.
「解脫」是您有完全成熟的情感。您不會失控而做一 些您會後悔的事。
To be liberated means that you understand the Nidānas of all things, you know why things are the way they are. By understanding Nidānas , you will not complain of fairness, because you know everyone is receiving their dues, whether good or bad. You will understand the consequences of all actions, so you will avoid actions that bring bad karma, and perform actions that bring good karma. You will know how to work for the fruits that you want.
「解脫」是您完全了解一切的因缘。您知道事情的來源，因為了解因缘法，知道每個人都得到他們應得的果實，不管是好還是壞。 所以，您不會抱怨，您會明白一切行為的後果，所以會避免惡業也做善業，您知道如何為自己的果實努力。
To be liberated means that you take only what you produce, and you have the ability to not let other people steal from you. You are not caught in the never ending cycle of bad karma, either as the aggressor or as the victim.
「解脫」是您只拿自己產生的果實。您不會讓人偷或搶自己所擁有的，因為您會保護自己。 這樣您就不會陷入惡業的輪迴，無論是侵略者或受害者的角色。
2012年1月4日 星期三
經的看法 7 A View on Buddhist Texts 7
When you are starting to learn about wine (or beer, or coffee, or tea, whatever your personal preference.), you might be able to tell just that the wine is tart or not. But as you learn more about wine, you palate changes, and you are able to start to discriminate subtle aspects of wines. You start to understand the nuances, and you will start to say things like this wine has a "Gentle waves of black fruit, black and white pepper, hints of bacon fat and smoke wash across the palate." (From http://www.winereviewonline.com/) The wine did not change, but you did.
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
2012年1月3日 星期二
魔 Mara
In the article, "Diary", I wrote about obstacles that one faces on the path to enlightenment. what are these obstacles? In Buddhist Texts, they are normally called Mara.
在〈日記〉這篇文章，有寫到修行的障礙，但這些障礙究竟是什麼？在佛經上，這些障礙通常被稱為「魔」。
We had written that to reach enlightenment, one needs to be balanced rationally and emotionally. These two aspects of oneself need to be mature enough to stand on their own. When both your rational and emotional self both reached maturity, you can become a "Great man". As a great man, you can become enlightened. And when you are enlightened, you can be liberated.
之前有寫過學佛需要理智和情感的平衡，這兩點需要成熟到能讓自己站穩。 當您的理性和情感都成熟了，您就可以有「大人相」。 有了「大人相」，您也就能明白真相； 明白真相，您就能解脫。
What are Maras? Where do they come from, and what do they want?
什麼是「魔」？它們從哪裡來、想要做什麼？
Maras can come from within and without, but it doesn't matter where they came from. Their purposes are the same. Their purposes are to prevent you from becoming a great man. They do this by limiting your intellectual freedom; they do this by preventing you from thinking critically.
「魔」可以來自自己心裡或外面。 但它們來自何處不是很重要，它們的目的是相同的，那就是防止您有「大人相」。 「魔」想盡方法去限制您的思想，防止批判性思維，不讓您有思考的自由來阻礙您的修行。
You need your rationality to identify your emotional weaknesses so you can improve them. Maras seek to confuse you to take away your rationalities. Sometime, they do so directly, by attacking your rational mind with false information. You will need your critical thinking ability to defeat them.
您需要理智才能知道情感的弱點，也才能消除這些弱點。 「魔」試圖拿走您的理性來混淆您。 有時，它們用不對的知識、文章和理論，直接攻擊您的理智，您需要批判性思維來擊敗它們。
Other times, Maras will attack you through your emotions. They make you fear, they make you addicted, they make you lazy and they make you make mistakes and produce bad karma. They make it so that you are afraid to think and to act. They could attack a weakness that is already within you, and amplified it, so that you are afraid to act. They could attack from without, by using authorities, peer pressures and cultural standards to paralyze you.
其他時候，「魔」攻擊您的情緒。 它們讓您恐懼、讓您上癮、讓您偷懶、讓您做惡業，它們讓您害怕去思考和採取行動。 它們可以攻擊您已經有的弱點， 讓這個弱點控制您的思考和行為，使您不敢動。 它們也可以用權威、同儕壓力和文化標準來麻痺您的思想。
The results are the same: you cannot grow and cannot change.
結果都一樣，您無法成長、無法改變。
This is why we keep talking about understanding yourself, about critical thinking and emotional maturity. To become enlightened, you will need to have a balanced rational and emotional self as a foundation. Once a foundation is in place, then you can talk about becoming liberated.
這就是為什麼我們不斷討論批判性思維和情感的成熟。 要知道真相，您將需要有平衡的理智和情感做為基礎，一旦基礎穩了，就可以來談論如何解脫。
在〈日記〉這篇文章，有寫到修行的障礙，但這些障礙究竟是什麼？在佛經上，這些障礙通常被稱為「魔」。
We had written that to reach enlightenment, one needs to be balanced rationally and emotionally. These two aspects of oneself need to be mature enough to stand on their own. When both your rational and emotional self both reached maturity, you can become a "Great man". As a great man, you can become enlightened. And when you are enlightened, you can be liberated.
之前有寫過學佛需要理智和情感的平衡，這兩點需要成熟到能讓自己站穩。 當您的理性和情感都成熟了，您就可以有「大人相」。 有了「大人相」，您也就能明白真相； 明白真相，您就能解脫。
What are Maras? Where do they come from, and what do they want?
什麼是「魔」？它們從哪裡來、想要做什麼？
Maras can come from within and without, but it doesn't matter where they came from. Their purposes are the same. Their purposes are to prevent you from becoming a great man. They do this by limiting your intellectual freedom; they do this by preventing you from thinking critically.
「魔」可以來自自己心裡或外面。 但它們來自何處不是很重要，它們的目的是相同的，那就是防止您有「大人相」。 「魔」想盡方法去限制您的思想，防止批判性思維，不讓您有思考的自由來阻礙您的修行。
You need your rationality to identify your emotional weaknesses so you can improve them. Maras seek to confuse you to take away your rationalities. Sometime, they do so directly, by attacking your rational mind with false information. You will need your critical thinking ability to defeat them.
您需要理智才能知道情感的弱點，也才能消除這些弱點。 「魔」試圖拿走您的理性來混淆您。 有時，它們用不對的知識、文章和理論，直接攻擊您的理智，您需要批判性思維來擊敗它們。
Other times, Maras will attack you through your emotions. They make you fear, they make you addicted, they make you lazy and they make you make mistakes and produce bad karma. They make it so that you are afraid to think and to act. They could attack a weakness that is already within you, and amplified it, so that you are afraid to act. They could attack from without, by using authorities, peer pressures and cultural standards to paralyze you.
其他時候，「魔」攻擊您的情緒。 它們讓您恐懼、讓您上癮、讓您偷懶、讓您做惡業，它們讓您害怕去思考和採取行動。 它們可以攻擊您已經有的弱點， 讓這個弱點控制您的思考和行為，使您不敢動。 它們也可以用權威、同儕壓力和文化標準來麻痺您的思想。
The results are the same: you cannot grow and cannot change.
結果都一樣，您無法成長、無法改變。
This is why we keep talking about understanding yourself, about critical thinking and emotional maturity. To become enlightened, you will need to have a balanced rational and emotional self as a foundation. Once a foundation is in place, then you can talk about becoming liberated.
這就是為什麼我們不斷討論批判性思維和情感的成熟。 要知道真相，您將需要有平衡的理智和情感做為基礎，一旦基礎穩了，就可以來談論如何解脫。
2011年12月26日 星期一
人性 2 Human Nature 2
Some of you might say, is "Greed" an emotion? Is "Ignorance" an emotion as well? How do you deal with "Anger?"
有些人或許會問，「貪」是情緒嗎？ 「痴」也是情緒嗎？ 要怎麼去看待「瞋」這個情緒？
The nature of "Greed" is "desire". For us, "desire" is an emotion, because it can ask you to satisfy it.
「貪」的本質是「慾望」。對我們而言，「慾望」是一種情緒，因為「慾望」會要求您去滿足它。
"Ignorance" is actually the result of many emotions, such as pride, curiosity, rationality.. etc. If your curiosity is immature, you will be ignorant. However, if your curiosity is mature, your thirst for knowledge will make you seek out information, and you will less likely be ignorant. However, curiosity by itself is not enough for you to become wise, you will also need a health dose of "skepticism", which is used to combat "Doubts," and "humbleness" to combat "Pride."
「痴」其實是很多情緒組合而成的結果，如驕傲、好奇心、懷疑心‧‧‧等等。 如果您的好奇心不夠成熟，將一無所知；然而，如果是成熟的，求知慾會引導您去尋找知識，所以您不太可能會無知。 可是，好奇心不能讓您有智慧，還需要「理性」和「謙虛」來打擊「疑」和「慢」。
What about "Anger?" Is there an use? Is there even a spectrum for "Anger?"
那「瞋」呢？ 「瞋」有什麼用處嗎？ 「瞋」也有不一樣的點嗎？
Most Buddhist teachings want us to use "emptiness" to defend ourselves from attacks. We do not subscribe to this approach. Because you will still be damaged. Our readers should be familiar with "Five Skandhas are Śūnyatā". The concept is that our body and our feelings and emotions are all Śūnyatā. If our arm is in the fire, the "emptiness" school of defense would wants us to "let it all go" because our arms and our feeling of pain are all transitory and Śūnyatā. But, even if we don't feel the pain, our arms will eventually be damaged and become useless to us. Is that good?
大多數佛教的教法，希望我們使用「空」來保護自己，我們並不同意這樣的做法，因為您仍然會受到損害。 我們的讀者都應該熟悉「五蘊皆空」這個概念，也就是身體和情緒都是「空」。 「空」的保護法門說：如果我們能放下一切，就不會受傷。 假設，如果我們的手臂是在火中，「空」的保護法門要我們不去理它，因為手臂和痛感都是「空」，但即使不感到痛苦，手臂最終也會被損壞，會變成沒用。 這樣好嗎？
The "emptiness" school of defense do not actually advocates that we let our bodies endure physical attacks (unless they are part of asceticism). But we cannot avoid emotional attacks unless we have reached Buddhahood. Because our Five Skandhas will continue to receive emotional attacks and hurt us. So are we suppose to just endure the wounds accumulated from these attacks? As we have pointed out before, constant injuries to our psych can be a major obstacle to our Practice. In fact, it can even reduce the maturity of some of our emotions, such as "Fear" and "Sorrow". Therefore, there is no reason to simply accept emotional attacks as well.
「空」的保護法門不會要我們去接受身體的攻擊。 (除了苦行法門吧！) 我們還沒成佛前，無法避免情緒上的攻擊，因為「五蘊」還是會傳達這些攻擊去傷害您，只能忍受攻擊所累積的傷。 如之前所說，情緒的傷害會變成修行的障礙，這些傷也會讓一些情緒如「恐懼」和「悲哀」變得更不成熟。 所以，沒有理由去接受情緒上的攻擊。
The way to defend ourselves starts with "Anger." However, we don't use "Anger" as a attacking force, it is used for defense. It is used to summon the wills and powers within us to repel our attackers.
保護自己是從「瞋」開始。 但是，我們不用「瞋」去攻擊，我們用「瞋」來防禦。 它是用來召喚在我們的意志力和能力來擊退攻擊者。
Some people might think how can I say that a negative emotion can be used positively? Remember what I have written before, emotions are not binary, and have different level of maturity. When an emotion is mature, it is a helpful force in you. However, when an emotion is immature, it becomes an obstacle. "Anger" is just a name that we use to associated with the negative side of this emotion. It's like a knife can be used to operate on people to save lives, make fantastic meals or hurt people. It only depend on how we use it.
有人可能會認為我怎麼能說，可以用利用負面的情緒呢？ 如之前寫過，情緒不是極端的，它們都有不一樣的成熟點。 一個成熟的情緒是幫助的力量，不成熟的情緒則是一個障礙。 「瞋」只是這個情緒的一個負面的名子。 像一把刀，可用來開刀救人，可用來料理或傷人，端看我們如何運用它。
When "Anger" are immature, it becomes anger and is used wantonly to attack other people. Immature "Anger" is a poison to our Practice and creates bad karma. But with matured "Anger", we can use it to defend ourselves to prevent the accumulation of bad karma.
不成熟的「瞋」會讓您肆無忌憚的攻擊別人，會變成修行上的「毒」，並創造惡業；不過，成熟的「瞋」是可以用來保護自己，不讓別人來傷我們，以防止惡業的累積。
上一篇 Previous Part
有些人或許會問，「貪」是情緒嗎？ 「痴」也是情緒嗎？ 要怎麼去看待「瞋」這個情緒？
The nature of "Greed" is "desire". For us, "desire" is an emotion, because it can ask you to satisfy it.
「貪」的本質是「慾望」。對我們而言，「慾望」是一種情緒，因為「慾望」會要求您去滿足它。
"Ignorance" is actually the result of many emotions, such as pride, curiosity, rationality.. etc. If your curiosity is immature, you will be ignorant. However, if your curiosity is mature, your thirst for knowledge will make you seek out information, and you will less likely be ignorant. However, curiosity by itself is not enough for you to become wise, you will also need a health dose of "skepticism", which is used to combat "Doubts," and "humbleness" to combat "Pride."
「痴」其實是很多情緒組合而成的結果，如驕傲、好奇心、懷疑心‧‧‧等等。 如果您的好奇心不夠成熟，將一無所知；然而，如果是成熟的，求知慾會引導您去尋找知識，所以您不太可能會無知。 可是，好奇心不能讓您有智慧，還需要「理性」和「謙虛」來打擊「疑」和「慢」。
What about "Anger?" Is there an use? Is there even a spectrum for "Anger?"
那「瞋」呢？ 「瞋」有什麼用處嗎？ 「瞋」也有不一樣的點嗎？
Most Buddhist teachings want us to use "emptiness" to defend ourselves from attacks. We do not subscribe to this approach. Because you will still be damaged. Our readers should be familiar with "Five Skandhas are Śūnyatā". The concept is that our body and our feelings and emotions are all Śūnyatā. If our arm is in the fire, the "emptiness" school of defense would wants us to "let it all go" because our arms and our feeling of pain are all transitory and Śūnyatā. But, even if we don't feel the pain, our arms will eventually be damaged and become useless to us. Is that good?
大多數佛教的教法，希望我們使用「空」來保護自己，我們並不同意這樣的做法，因為您仍然會受到損害。 我們的讀者都應該熟悉「五蘊皆空」這個概念，也就是身體和情緒都是「空」。 「空」的保護法門說：如果我們能放下一切，就不會受傷。 假設，如果我們的手臂是在火中，「空」的保護法門要我們不去理它，因為手臂和痛感都是「空」，但即使不感到痛苦，手臂最終也會被損壞，會變成沒用。 這樣好嗎？
The "emptiness" school of defense do not actually advocates that we let our bodies endure physical attacks (unless they are part of asceticism). But we cannot avoid emotional attacks unless we have reached Buddhahood. Because our Five Skandhas will continue to receive emotional attacks and hurt us. So are we suppose to just endure the wounds accumulated from these attacks? As we have pointed out before, constant injuries to our psych can be a major obstacle to our Practice. In fact, it can even reduce the maturity of some of our emotions, such as "Fear" and "Sorrow". Therefore, there is no reason to simply accept emotional attacks as well.
「空」的保護法門不會要我們去接受身體的攻擊。 (除了苦行法門吧！) 我們還沒成佛前，無法避免情緒上的攻擊，因為「五蘊」還是會傳達這些攻擊去傷害您，只能忍受攻擊所累積的傷。 如之前所說，情緒的傷害會變成修行的障礙，這些傷也會讓一些情緒如「恐懼」和「悲哀」變得更不成熟。 所以，沒有理由去接受情緒上的攻擊。
The way to defend ourselves starts with "Anger." However, we don't use "Anger" as a attacking force, it is used for defense. It is used to summon the wills and powers within us to repel our attackers.
保護自己是從「瞋」開始。 但是，我們不用「瞋」去攻擊，我們用「瞋」來防禦。 它是用來召喚在我們的意志力和能力來擊退攻擊者。
Some people might think how can I say that a negative emotion can be used positively? Remember what I have written before, emotions are not binary, and have different level of maturity. When an emotion is mature, it is a helpful force in you. However, when an emotion is immature, it becomes an obstacle. "Anger" is just a name that we use to associated with the negative side of this emotion. It's like a knife can be used to operate on people to save lives, make fantastic meals or hurt people. It only depend on how we use it.
有人可能會認為我怎麼能說，可以用利用負面的情緒呢？ 如之前寫過，情緒不是極端的，它們都有不一樣的成熟點。 一個成熟的情緒是幫助的力量，不成熟的情緒則是一個障礙。 「瞋」只是這個情緒的一個負面的名子。 像一把刀，可用來開刀救人，可用來料理或傷人，端看我們如何運用它。
When "Anger" are immature, it becomes anger and is used wantonly to attack other people. Immature "Anger" is a poison to our Practice and creates bad karma. But with matured "Anger", we can use it to defend ourselves to prevent the accumulation of bad karma.
不成熟的「瞋」會讓您肆無忌憚的攻擊別人，會變成修行上的「毒」，並創造惡業；不過，成熟的「瞋」是可以用來保護自己，不讓別人來傷我們，以防止惡業的累積。
上一篇 Previous Part
2011年12月25日 星期日
人性 1 Human Nature 1
Often, traditional Buddhist books attempted to explain the concept of Śūnyatā and Nidānas by using the composition of the human body as an analogy. They might say something like "Human body requires air and food and water, so it cannot exist alone, therefore, its survival is depended on its Nidānas . Also, human body is a composition of many parts, such as fingers, legs...etc, it's nature is therefore Śūnyatā . " None of this is incorrect, but when it comes to human nature, there is not a lot of discussion, other than that human nature needs to conquered, or that human nature is Buddha nature that is obscured.
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
2011年12月1日 星期四
為什麼要探討真相 Why Search for The Truth
We have said many times, dukkha is not the Truth, and liberate from dukkha is not the purpose for finding the Truth.
我們已經說過很多次，「苦」不是真相，
而且「解脫苦」並不是尋找真相的最終目的。
Then why look for the Truth?
那麼，為什麼要尋找真相呢？
Why do scientists try to explain the creation of the Universe? Why do they try explain how the world works by delving into the infinitesimal realms?
為什麼科學家想要了解宇宙的創造？
為什麼他們要鑽研無限小的世界來解釋宇宙的一切？
Because they are curious.
因為他們有好奇心。
Because in the process of looking for The Truth, we uncover many useful things that help make us and our lives better.
因為在尋找真相的過程中，我們會發現很多有用的東西，
幫助我們自己以及生活更美好。
Scientists did not go about searching for the Truth on how to talk over a great distances.
科學家沒有去尋找一個「讓人可以跟很遠的人說話」的真相。（電話的發明）
Scientists did not go about searching for the Truth on how to see from a great distance away.
科學家沒有去尋找一個「讓人可以看到一個很遠的東西」的真相。（電視的發明）
No, scientists searched for the Truth on how the world works, and in the process, they discovered electricity, and from there, they invented telephone and television.
科學家是在尋找世界的真相，在這個過程中，
他們發現電，進而發明了電話和電視。
Scientists might dream about the concepts of telephone and television, but without the knowledge of electricity, all the dreaming and trying did not get them anywhere. Telephone and television are only byproducts of the search for the Truth.
在這之前，科學家可能夢想電話和電視的發明；
但沒有電的知識，所有的夢想，都不會有用。
電話和電視只是副產品。
Likewise, we should not say that I want to be released from dukkha, so we search for the Truth on how to be released from dukkha.
同樣的， 我們不應該說，我想解脫苦，
所以我們來尋找如何解脫苦的真相。
We should be search for the Truth about ourselves, and in the process, we will discover methods on how to be released from dukkha.
我們應當尋找自己的真相，在這個過程中，
即會發現如何將苦釋放。
And we will discover methods on how to do many other things too.
在找出真相的過程中，我們也會發現如何做其他一樣有用的事。
我們已經說過很多次，「苦」不是真相，
而且「解脫苦」並不是尋找真相的最終目的。
Then why look for the Truth?
那麼，為什麼要尋找真相呢？
Why do scientists try to explain the creation of the Universe? Why do they try explain how the world works by delving into the infinitesimal realms?
為什麼科學家想要了解宇宙的創造？
為什麼他們要鑽研無限小的世界來解釋宇宙的一切？
Because they are curious.
因為他們有好奇心。
Because in the process of looking for The Truth, we uncover many useful things that help make us and our lives better.
因為在尋找真相的過程中，我們會發現很多有用的東西，
幫助我們自己以及生活更美好。
Scientists did not go about searching for the Truth on how to talk over a great distances.
科學家沒有去尋找一個「讓人可以跟很遠的人說話」的真相。（電話的發明）
Scientists did not go about searching for the Truth on how to see from a great distance away.
科學家沒有去尋找一個「讓人可以看到一個很遠的東西」的真相。（電視的發明）
No, scientists searched for the Truth on how the world works, and in the process, they discovered electricity, and from there, they invented telephone and television.
科學家是在尋找世界的真相，在這個過程中，
他們發現電，進而發明了電話和電視。
Scientists might dream about the concepts of telephone and television, but without the knowledge of electricity, all the dreaming and trying did not get them anywhere. Telephone and television are only byproducts of the search for the Truth.
在這之前，科學家可能夢想電話和電視的發明；
但沒有電的知識，所有的夢想，都不會有用。
電話和電視只是副產品。
Likewise, we should not say that I want to be released from dukkha, so we search for the Truth on how to be released from dukkha.
同樣的， 我們不應該說，我想解脫苦，
所以我們來尋找如何解脫苦的真相。
We should be search for the Truth about ourselves, and in the process, we will discover methods on how to be released from dukkha.
我們應當尋找自己的真相，在這個過程中，
即會發現如何將苦釋放。
And we will discover methods on how to do many other things too.
在找出真相的過程中，我們也會發現如何做其他一樣有用的事。
2011年11月30日 星期三
再論苦 Dukkha Again
I have been reading a lot of books and treaties on other methods of Practicing Buddhism recently as a way to challenge myself. In the process, I have found many worthwhile books, and maybe I'll share them with you one day.
我最近在讀很多關於佛學和修行的書來挑戰自己。
在這個過程中，發現了一些有價值的書，或許有天會跟大家分享。
However, regardless of my personal views on these books, there is one theme that is constant in these books, and that is "suffering" [Note].
然而，不管對這些書的看法如何，我發現這些書都有一個同樣的主題， 那就是「苦」。
That is all these book every talk about. Life is suffering, and we all need to get rid of suffering, and the Truth will release us from suffering. Therefore, Truth is all abut suffering and how to get rid of it.
這些書都說，「生活是苦，我們都需要從苦中得到解脫」。「只有真相才能解脫我們的苦，因此，真相就是苦跟如何解脫苦。」
No.
不！不是這樣的！
Maybe if you are born in a war-torn nation of Africa, that we might make the argument that your life is full of sufferings. But you don't. You have all the conveniences that modern technology can offer, and you are well fed.
如果您出生在非洲某一個戰爭頻繁的國家，我們可能同意您的生活是苦的，但您不是。您的生活有現代科技可以提供的便利，您也能衣食無缺。
Some people think that modern materialism is what cause all the mental and psychological problems that are common in people today. No. Things do not cause mental and psychological problems, people cause them. Things are just something that can be easily blamed, since they don't talk back and contradict.
許多人認為，現代科學所提供的便利導致所有人類許多精神和心理方面的問題，其實，不是這樣的。 東西不會造成精神和心理問題，那些問題是人自己造成的。東西很容易受到指責，因為它們不頂嘴、無法反駁。
Suffering is only part of the Truth. What are the other parts? Happiness, joy, anger, sadness, electricity, rain, blue sky, blistering heat, a cup of good tea, a well cooked meal, a beautiful painting, an electrifying musical performances, a tear jerker, an exciting video game, all the good and the bad, beauty and the ugliness, compassion and hate, and more, these are all part of the Truth.
「苦」只是真相的一部分。其他呢 ？幸福、喜、怒、哀、樂、電、雨、藍天、熱風、一杯好茶、一頓美食、一幅美麗的畫、一場感動人心的音樂表演、一部讓人流淚的電影、一個令人興奮的電動遊戲...所有的好與壞、美與醜、同情和仇恨、還有更多更多...這些都是真相的一部分。
In Buddha's time, India is probably not all that far apart from Africa of today. Think about it, the Buddhist Texts said that when Buddha left his father's palace, he saw death, sickness, old age and practitioners of asceticism. How many of us see that when we walk out of our door every morning? Even most old people look young!
在佛陀的時代，印度可能跟今天的非洲很像。想想看，佛經上說，佛陀離開父親的宮殿時，他看到了死亡、疾病、老年和苦行者。有多少人，當我們走出家裡大門時，會看到這些呢？現在一個老人看起來都很年輕！
We don't disagree that there are people who's quality of life is not very good. But these are not most people, right?
不否認在我們住的地方，某些人有非常不好的生活品質，但並不是大部分吧？
In Buddha's time, old age, sickness and death, these sufferings are very common and visible. Release from suffering should be easy for Indian living in that era to accept.
在佛陀的時代的印度， 老病死， 這些苦，是非常普遍和明顯。解脫苦很容易被那時的印度人接受。
Today, suffering is not really that prevalent, releasing from suffering should not be the focus of Buddhist Practices.
今天，苦不是那麼普遍，解脫自己的苦不應該是修行的重點。
Really.
真的。
Focus on understanding yourself, on your weakness, on how to remove your weakness, then you will be on the way to the Truth. There is no need to use suffering as a guide.
了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。 不必用苦來做指導。
[Note] I am using suffering instead of dukkha, because these books are really talking about suffering. So there is no reason to use a Buddhist word and mince the meaning.
我最近在讀很多關於佛學和修行的書來挑戰自己。
在這個過程中，發現了一些有價值的書，或許有天會跟大家分享。
However, regardless of my personal views on these books, there is one theme that is constant in these books, and that is "suffering" [Note].
然而，不管對這些書的看法如何，我發現這些書都有一個同樣的主題， 那就是「苦」。
That is all these book every talk about. Life is suffering, and we all need to get rid of suffering, and the Truth will release us from suffering. Therefore, Truth is all abut suffering and how to get rid of it.
這些書都說，「生活是苦，我們都需要從苦中得到解脫」。「只有真相才能解脫我們的苦，因此，真相就是苦跟如何解脫苦。」
No.
不！不是這樣的！
Maybe if you are born in a war-torn nation of Africa, that we might make the argument that your life is full of sufferings. But you don't. You have all the conveniences that modern technology can offer, and you are well fed.
如果您出生在非洲某一個戰爭頻繁的國家，我們可能同意您的生活是苦的，但您不是。您的生活有現代科技可以提供的便利，您也能衣食無缺。
Some people think that modern materialism is what cause all the mental and psychological problems that are common in people today. No. Things do not cause mental and psychological problems, people cause them. Things are just something that can be easily blamed, since they don't talk back and contradict.
許多人認為，現代科學所提供的便利導致所有人類許多精神和心理方面的問題，其實，不是這樣的。 東西不會造成精神和心理問題，那些問題是人自己造成的。東西很容易受到指責，因為它們不頂嘴、無法反駁。
Suffering is only part of the Truth. What are the other parts? Happiness, joy, anger, sadness, electricity, rain, blue sky, blistering heat, a cup of good tea, a well cooked meal, a beautiful painting, an electrifying musical performances, a tear jerker, an exciting video game, all the good and the bad, beauty and the ugliness, compassion and hate, and more, these are all part of the Truth.
「苦」只是真相的一部分。其他呢 ？幸福、喜、怒、哀、樂、電、雨、藍天、熱風、一杯好茶、一頓美食、一幅美麗的畫、一場感動人心的音樂表演、一部讓人流淚的電影、一個令人興奮的電動遊戲...所有的好與壞、美與醜、同情和仇恨、還有更多更多...這些都是真相的一部分。
In Buddha's time, India is probably not all that far apart from Africa of today. Think about it, the Buddhist Texts said that when Buddha left his father's palace, he saw death, sickness, old age and practitioners of asceticism. How many of us see that when we walk out of our door every morning? Even most old people look young!
在佛陀的時代，印度可能跟今天的非洲很像。想想看，佛經上說，佛陀離開父親的宮殿時，他看到了死亡、疾病、老年和苦行者。有多少人，當我們走出家裡大門時，會看到這些呢？現在一個老人看起來都很年輕！
We don't disagree that there are people who's quality of life is not very good. But these are not most people, right?
不否認在我們住的地方，某些人有非常不好的生活品質，但並不是大部分吧？
In Buddha's time, old age, sickness and death, these sufferings are very common and visible. Release from suffering should be easy for Indian living in that era to accept.
在佛陀的時代的印度， 老病死， 這些苦，是非常普遍和明顯。解脫苦很容易被那時的印度人接受。
Today, suffering is not really that prevalent, releasing from suffering should not be the focus of Buddhist Practices.
今天，苦不是那麼普遍，解脫自己的苦不應該是修行的重點。
Really.
真的。
Focus on understanding yourself, on your weakness, on how to remove your weakness, then you will be on the way to the Truth. There is no need to use suffering as a guide.
了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。 不必用苦來做指導。
[Note] I am using suffering instead of dukkha, because these books are really talking about suffering. So there is no reason to use a Buddhist word and mince the meaning.
2011年11月21日 星期一
慢 Arrogance
While most Buddhist teaches 3 poisons of Greed, Anger and Ignorance as the 3 main causes that create obstacles in one's path to enlightenment. There are some other Buddhist traditions that mentioned 5 poisons. These 5 poisons are Greed, Anger, Ignorance, Arrogance and Doubt.
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
2011年11月20日 星期日
疑 2 Doubts 2
I actually wrote all the previous materials before dinner. But during dinner, I understood where my doubts came from, and I was able to resolve them and understand how to proceed.
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
2011年11月19日 星期六
疑 1 Doubts 1
I have been reading the teachings of other Buddhist teachers and the accounts of some of their experiences and found confusion. Is it confusion or discomfort? I am not really sure. But it is unsettling.
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
2011年11月10日 星期四
弱點 3 Weaknesses 3
Sometimes, we have a weakness, and we don't even know it.
有時候，我們甚至不知道自己的弱點究竟在哪裡？
This is where we can all use a little bit of help from an outside observer to let us know.
這時，別人可以提醒，讓我們知道自己的弱點。
For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.
例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。
For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?
喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？
For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.
不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。
It is possible that some people don't like to bargain, because they are indifference to the price.
有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。
Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.
有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。
But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.
但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。
There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.
有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。
While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.
雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。
When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?
當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？
Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.
長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。
Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.
不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。
Understand yourself is the most important first step.
「了解自己」是最重要的第一步。
上一篇 Previous Part
有時候，我們甚至不知道自己的弱點究竟在哪裡？
This is where we can all use a little bit of help from an outside observer to let us know.
這時，別人可以提醒，讓我們知道自己的弱點。
For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.
例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。
For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?
喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？
For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.
不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。
It is possible that some people don't like to bargain, because they are indifference to the price.
有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。
Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.
有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。
But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.
但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。
There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.
有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。
While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.
雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。
When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?
當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？
Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.
長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。
Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.
不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。
Understand yourself is the most important first step.
「了解自己」是最重要的第一步。
上一篇 Previous Part
2011年11月9日 星期三
弱點 2 Weaknesses 2
Previously, we have outlined human weaknesses into five basic poisons, Greed, Anger, Ignorance, Fear and Sorrow. However, this does not mean that this is all there is, and does not mean that these five poisons can be consider to be separated and allow us to focus on them one at the time.
之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。
Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.
人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。
These categories exist for the convenience of discussion.
這五毒的類別，只是為了方便大家討論而已。
Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.
另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。
To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.
為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。
He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).
他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。
But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.
但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。
之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。
Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.
人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。
These categories exist for the convenience of discussion.
這五毒的類別，只是為了方便大家討論而已。
Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.
另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。
To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.
為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。
He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).
他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。
But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.
但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。
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