After Master Ban Ji finished "Body and Spirits (Why I Practice Nidānas)," she told me that she's all finished. She felt that she had said everything she wanted to say about Buddhism and the Practice of Buddhism.
半寄師父寫完 『肉體與精神 (我為什麼修因緣法)』後，跟我說她寫完了。她覺得已經說了對佛教和修行所有想說的話。
For me, I am at a point on the path that it is no longer about theoretical understanding. It is now more about daily training to strengthen myself. Just like an athlete who needs to train daily to make himself stronger, faster, more precise and agile, Practice Buddhism is the same. So it is unlikely that I will have much to write about.
而我 ，在這條路上，不需要每天的探討理論的理解，而是訓練，以加強自己。就像一個運動選手需要每天訓練使自己更強，更快，更精確和敏捷，修行也是一樣。因此，我不太會有太多內容可以寫。
If there are any new articles, it will probably only be in the form of reader questions or contributions.
新的文章可能只會是讀者回饋或問題。
All of our articles can be categorized into four sections.
我們所有的文章，可以分為四部。
There is "A Guide to Buddhist Thoughts" that can be consider the background text for our Practice.
《佛法的思向》可以說是我們的法門的指南。
Our Method describes our method, and my personal experiences while Practicing the method.
修行法門說明我們的法門，和我個人的經驗。
Investigation into Practice are articles based on my observations of the Practice while on the Path, and Master Ban Ji's discussions on the subject of Practice.
修行探討的文章是我在修行中的觀察和半寄師父對修行的討論。
Finally, Buddhism Notes contains miscellaneous articles on topics that might interest Buddhists and not necessary relate to Practice.
最後! 佛教雜記有一些主題佛教徒可能會有興趣，但不一定跟修行有關。
We will continue to monitor our emails and blogs for any questions and comments.
我們會繼續留意我們的電子郵件和回答問題。
2012年3月12日 星期一
修行方向 An Approach for Practice
修行方法:
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
A method for Practice:
1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)
1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)
2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。
2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.
3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。
3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.
這是我走過的路跟讀者分享。
These are my personal experience.
半寄 Master Ban Ji
2012年3月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1月8日 星期日
如理思維 3 Reasoning 3
修學佛法如果一直無法建立思維，(也不見得一定要多麼有系列的想，留點神想一下的那種想法總做得到吧!)是要走很多冤枉路的，有了思維能力，如同有篩選工具，不致使自己全無方向感，無方向感的走法太恐怖。
If you cannot establishing an ability to reason in your Practice of Buddhism (Actually, it doesn't even have to be that complete a system. All you have to do is to pay attention and think about it.), you will walk down many wrong roads. Having the ability to reason is like having a filtering tool, so that you will not be totally aimless. Walking aimlessly is too scary.
回到如理思維的原點，為了專注而訓練大腦緊盯念頭，一樣會有成就，譬如；容易入定、容易專心、但如果用在思維會是很無力的，一個念頭畢竟不是一個想法，做一個比較來看這兩者之間的不同；「我討厭你」，是一個念頭，「我為什麼會討厭你?」是一個想法，前者已無討論空間，後者可再延伸的解決方案無限! 只要你自己思維能力夠，想就這個話題想到哪裡，修到哪裡，都是可能的，這即是思維的厲害，想用頭腦去完成修行，該想想這兩者的內涵，很多事無法用比較去衡量，但修行方法一定要討論一下，愈清楚愈好。
Let's go back to the original point of "reasoning". If you can train your mind to focus on only one thought, you will have success as well. For example, it will be easier for you to enter samadhi, and it will be easier for you to concentrate. But it does not help you think. A thought is not thinking. "I hate you" is a thought. "Why I hate you?" is thinking. There is no room for discussion in the former, but there are limitless extensions to the later so that a solution can be found! If you have enough ability to think, to reason, you can use this ability to reach whatever destination you desire, and will be able to practice so you can actually get there. This is the power of thinking. If you want to use your brain to Practice, you need to think about the meaning behind "thoughts" and "thinking." Many things cannot use comparison to judge, but methods of Practice need to be discussed. You need to be clear about your Practice.
如理思維養成習慣以後，判斷力自然增強，想不進步都難!
Once "reasoning" becomes a habit, your ability to think critically and differentiate will improve as well, and you cannot help but make progress.
半寄 Master Ban Ji
上一篇 Previous Part
If you cannot establishing an ability to reason in your Practice of Buddhism (Actually, it doesn't even have to be that complete a system. All you have to do is to pay attention and think about it.), you will walk down many wrong roads. Having the ability to reason is like having a filtering tool, so that you will not be totally aimless. Walking aimlessly is too scary.
回到如理思維的原點，為了專注而訓練大腦緊盯念頭，一樣會有成就，譬如；容易入定、容易專心、但如果用在思維會是很無力的，一個念頭畢竟不是一個想法，做一個比較來看這兩者之間的不同；「我討厭你」，是一個念頭，「我為什麼會討厭你?」是一個想法，前者已無討論空間，後者可再延伸的解決方案無限! 只要你自己思維能力夠，想就這個話題想到哪裡，修到哪裡，都是可能的，這即是思維的厲害，想用頭腦去完成修行，該想想這兩者的內涵，很多事無法用比較去衡量，但修行方法一定要討論一下，愈清楚愈好。
Let's go back to the original point of "reasoning". If you can train your mind to focus on only one thought, you will have success as well. For example, it will be easier for you to enter samadhi, and it will be easier for you to concentrate. But it does not help you think. A thought is not thinking. "I hate you" is a thought. "Why I hate you?" is thinking. There is no room for discussion in the former, but there are limitless extensions to the later so that a solution can be found! If you have enough ability to think, to reason, you can use this ability to reach whatever destination you desire, and will be able to practice so you can actually get there. This is the power of thinking. If you want to use your brain to Practice, you need to think about the meaning behind "thoughts" and "thinking." Many things cannot use comparison to judge, but methods of Practice need to be discussed. You need to be clear about your Practice.
如理思維養成習慣以後，判斷力自然增強，想不進步都難!
Once "reasoning" becomes a habit, your ability to think critically and differentiate will improve as well, and you cannot help but make progress.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月30日 星期五
不需要神秘經驗的修行 3 There is no Need for Practice with Mystical Experiences 3
大腦在有條理的訓練後，會進入一種還沒訓練前，雜亂想時無法體會的世界，就是入定的感覺，這種感覺隨個人用功程度不同，產生定的能量也不同，
After systematically training your brain, it will be able to enter into a world that an untrained brain cannot understand. This is the state of samadhi. The state of samadhi differs according to the practitioner's level and training.
一般的情形是，到山區尤其是深山，也較容易修練定的練習，原因在於山區的能量，本來就比較安靜、簡單、提供你的資訊少，大腦就算要胡思亂想，也沒有大量可以吸收的來源，再加上自己用功於腦力的集中，要練習入定是較占優勢的，這可用來解釋， 為什麼密宗在西藏，可以在黑洞閉關，一進去竟然能長達一、二、十年之久。
Normally, it is easier to practice samadhi in the mountains, especially those in the very remote area. Because there are less energy in mountain; it is already quiet and simple, so the environment itself feeds less information to your brain. Even if your brain wants to have distracting thoughts, there are not a lot of information that it can absorb. Plus, if a practitioner is putting efforts in focusing his brain, it is easier to enter into a state of samadhi. This can explain why practitioners of Tibetan Buddhism can stay in a cave for 10 to 20 years.
再有科學家對這一點應該非常有興趣，那就是時空感的不同，第1篇有提過入定的時間感覺不一樣，修行者處於入定狀態時，跟一般人的時空感，大大不同，他的幾分鐘可能是一般人的幾小時，甚至是幾天! 這種明明是一樣的肉體 ，卻處於不同空間，那種感覺只有修行者自己明瞭，經過這樣的解釋，神祕感應該消失了，就算無法修習入定，也應該明白是怎麼一回事，
Further, there is something might be of interest to scientists. In the state of samadhi, the practitioner's concept of space and time is different than those of people not in samadhi. His few minutes could be our few hours, even few days! This feeling, of a same body in a different space, can only be understood by the practitioner. After this explanation, you should no have any sense of mystery surrounding samadhi. Even if you cannot do it yourself, you will at least know what this mean.
人們很習慣對自己沒經歷過的事，就輕鬆否認，別人的經驗不一定都是自己可以理解的，宇宙內存在的時間，空間問題，還蘊藏無數沒有解答的層面，那是有心人會去努力的。
People are used to deny ideas that they have not experienced themselves. You cannot always understand other people's experiences. There are still many unanswered questions about space and time in the universe, but people who are interested will take time to figure them out.
半寄 Master Ban Ji
上一篇 Previous Part
After systematically training your brain, it will be able to enter into a world that an untrained brain cannot understand. This is the state of samadhi. The state of samadhi differs according to the practitioner's level and training.
一般的情形是，到山區尤其是深山，也較容易修練定的練習，原因在於山區的能量，本來就比較安靜、簡單、提供你的資訊少，大腦就算要胡思亂想，也沒有大量可以吸收的來源，再加上自己用功於腦力的集中，要練習入定是較占優勢的，這可用來解釋， 為什麼密宗在西藏，可以在黑洞閉關，一進去竟然能長達一、二、十年之久。
Normally, it is easier to practice samadhi in the mountains, especially those in the very remote area. Because there are less energy in mountain; it is already quiet and simple, so the environment itself feeds less information to your brain. Even if your brain wants to have distracting thoughts, there are not a lot of information that it can absorb. Plus, if a practitioner is putting efforts in focusing his brain, it is easier to enter into a state of samadhi. This can explain why practitioners of Tibetan Buddhism can stay in a cave for 10 to 20 years.
再有科學家對這一點應該非常有興趣，那就是時空感的不同，第1篇有提過入定的時間感覺不一樣，修行者處於入定狀態時，跟一般人的時空感，大大不同，他的幾分鐘可能是一般人的幾小時，甚至是幾天! 這種明明是一樣的肉體 ，卻處於不同空間，那種感覺只有修行者自己明瞭，經過這樣的解釋，神祕感應該消失了，就算無法修習入定，也應該明白是怎麼一回事，
Further, there is something might be of interest to scientists. In the state of samadhi, the practitioner's concept of space and time is different than those of people not in samadhi. His few minutes could be our few hours, even few days! This feeling, of a same body in a different space, can only be understood by the practitioner. After this explanation, you should no have any sense of mystery surrounding samadhi. Even if you cannot do it yourself, you will at least know what this mean.
人們很習慣對自己沒經歷過的事，就輕鬆否認，別人的經驗不一定都是自己可以理解的，宇宙內存在的時間，空間問題，還蘊藏無數沒有解答的層面，那是有心人會去努力的。
People are used to deny ideas that they have not experienced themselves. You cannot always understand other people's experiences. There are still many unanswered questions about space and time in the universe, but people who are interested will take time to figure them out.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月29日 星期四
不需要神秘經驗的修行 2 There is no Need for Practice with Mystical Experiences 2
要由這些雜亂的思緒中，一步步走向專一過程的訓練，用意志來建立腦的獨立性，是一環必要的程序，跟訓練身體一樣，腦不訓練過無法聽指揮，不是你要求它不要亂想，它就會幫你辦到，而唸佛號更只是佔腦部一小撮的量，想要把這一點力量放大，甚至是變得有力氣，中間所必要穿越過的困難，應該是可以想像的。
If you want to move toward a fully focused state of mind, you will need to use willpower to establish your brain's independence. This is the same as training your body. A brain that has not been trained will not listen to your commands. It doesn't have to do what you want. Furthermore, thoughts of Amitabha Buddha will only occupy a small part of your brain. If you want to increase it so that it occupies all of your brain, even become powerful, the difficulties that you needs to overcome are substantial.
人們往往跳躍過最困難的階段，直接去看成功的點，如果是事業上的成功，雖然自己不曾體會過，也可以用眼睛看見，用比例、比較的現實方式知道，但修行的體會，只有當事者清楚，外人看不懂，也無法從其他管道清楚， 所以很容易導致神秘的想像，假使你有時間，也採取對的方法訓練自己，一心不亂是可以期待的。
People usually ignore the difficult processes to look at the result of the success. If it's the success of a business, even if you have never started a business yourself, you can see and read other people's experiences and understand the difficulties. But the empirical experiences of a practitioner is hard for outsiders to comprehend. It is also difficult to read or gather information about it, causing many people to have an mystical idea of Practice. If you have time, and the correct method, it is possible to achieve the state of "fully focused willpower."
佛教有著非常多的修法，每個方法都不一樣，但要說是神秘的，其實不然，我相信宗教產生的內容依然可以解釋它，包含跨世界性的一切信仰，從用修練法去完成的，到不用修法，只談信仰的宗教，就那個國家、文化背景、歷史演變、人文衝擊，一樣樣的檢視，大都可以明白，這個國家為什麼有這些信仰。
Buddhism has many methods for Practices. Every methods are different. But they are not mystical nor mysterious. I believe that all religions, their beliefs and methods, can all be explained. Some of them require Practices, some only require faith. But if we investigate and study a country, its cultural background, historical changes, and the clashes of humanities, we will be able to understand why this country has a particular belief system.
用修練法的，只要累績很多修道者的經驗，就可從中窺知一、二、用神秘的眼光，不如就近清楚了解，是最好的方法。
From the experiences of many practitioners, you can get a glimpse of their Practices. Instead of looking at Practice with mystery, it is better to get close and personal, so that you will be able to understand it.
半寄 Master Ban Ji
If you want to move toward a fully focused state of mind, you will need to use willpower to establish your brain's independence. This is the same as training your body. A brain that has not been trained will not listen to your commands. It doesn't have to do what you want. Furthermore, thoughts of Amitabha Buddha will only occupy a small part of your brain. If you want to increase it so that it occupies all of your brain, even become powerful, the difficulties that you needs to overcome are substantial.
人們往往跳躍過最困難的階段，直接去看成功的點，如果是事業上的成功，雖然自己不曾體會過，也可以用眼睛看見，用比例、比較的現實方式知道，但修行的體會，只有當事者清楚，外人看不懂，也無法從其他管道清楚， 所以很容易導致神秘的想像，假使你有時間，也採取對的方法訓練自己，一心不亂是可以期待的。
People usually ignore the difficult processes to look at the result of the success. If it's the success of a business, even if you have never started a business yourself, you can see and read other people's experiences and understand the difficulties. But the empirical experiences of a practitioner is hard for outsiders to comprehend. It is also difficult to read or gather information about it, causing many people to have an mystical idea of Practice. If you have time, and the correct method, it is possible to achieve the state of "fully focused willpower."
佛教有著非常多的修法，每個方法都不一樣，但要說是神秘的，其實不然，我相信宗教產生的內容依然可以解釋它，包含跨世界性的一切信仰，從用修練法去完成的，到不用修法，只談信仰的宗教，就那個國家、文化背景、歷史演變、人文衝擊，一樣樣的檢視，大都可以明白，這個國家為什麼有這些信仰。
Buddhism has many methods for Practices. Every methods are different. But they are not mystical nor mysterious. I believe that all religions, their beliefs and methods, can all be explained. Some of them require Practices, some only require faith. But if we investigate and study a country, its cultural background, historical changes, and the clashes of humanities, we will be able to understand why this country has a particular belief system.
用修練法的，只要累績很多修道者的經驗，就可從中窺知一、二、用神秘的眼光，不如就近清楚了解，是最好的方法。
From the experiences of many practitioners, you can get a glimpse of their Practices. Instead of looking at Practice with mystery, it is better to get close and personal, so that you will be able to understand it.
半寄 Master Ban Ji
2011年12月28日 星期三
不需要神秘經驗的修行 1 There is no Need for Practice with Mystical Experiences 1
{修行}這個世界跟{修養}很不一樣，因為差距太遠，世俗的人對它陌生的可以，以致於修行的內容是什麼? 始終蒙上一層神秘面紗，舉一些經典裡提到的境界詞句，來看看修行的內容。
The world of Practice is very different from the world of "Self-Cultivation" (Or Self Improvement). Because there are such a large differences, people are not familiar with it, and this caused the lessons of Practice to be always hidden behind a mysterious veil. Let us look at some words that describes the states of Practice from Buddhist Texts to learn about the contents of Practice.
在中國淨土宗阿彌陀經裡，有提到: 若有人一日至七日一心不亂的唸佛，{一心不亂}是什麼境界? 一心不亂是入定的境界，也就是意志很專心的集中去唸佛號，因為身、心都達到專注的功用，而進入一種超越時空的感覺，用跨越時空也可以，哪種感覺會讓一段的時間，比如一天或幾個小時，感覺像一剎那的時間而已，就過完了!
In the Amitābha Sūtra used by Chinese Pure Land Buddhism, it was mentioned "If someone can be fully concentrated on the name of Amitabha Buddha for 1 to 7 days." What kind of state of mind is "fully concentrated?" It is the same state of mind as samadhi. In this state, you only have Amitabha Buddha in your mind and nothing else. That is, you have fully focused your willpower on the name of Amitabha Buddha. Because your mind and body are concentrated on the same task, you will enter into a state that seemingly transcend or across space and time. In this state, a day or a few hours of time will feel like a moment to the practitioner.
看起來好像很容易，在上面有提到{意志很專心}這句話，意志一般人都是碰到棘手事情，才會咬牙產生的情緒，面臨困難要求自己不能倒下，而產生的最高保持專注的境界，現在要用在修行裡，很高的警覺狀態，有唸佛號經驗的人都清楚，在唸佛聲裡，腦海也同時夾雜其它想法，跟唸佛一起存在，不是想平日的瑣碎事，就是亂七八糟的事塞一堆，也不是唸了佛號才會這樣，反而是藉想專心的結果，才凸顯出腦袋根本就習慣胡思亂想。
It might look and sound easy. But "fully focus your willpower" is very difficult to achieve. A person will usually invoke willpower only when he met a very difficult task. The "fully focused willpower" usually manifest itself in a life or death situation, when a person needs the full concentration of his mind and body to resolve a difficulty. In the environment of Practice, it would be very difficult for a practitioner to develop "fully focus willpower". Anyone with any experiences with this method knows that while been mindful of 'Amitabha Buddha', the brain is filled with other thoughts and distractions. Thoughts of the daily lives and other distracting thoughts coexist with the thought of 'Amitabha Buddha'. This does not happen because you are thinking of 'Amitabha Buddha'; this happens because you are trying to focus and concentrate on one thing. It is only during this time that you realize your brain is accustomed to have many strange and wild thoughts.
半寄 Master Ban Ji
The world of Practice is very different from the world of "Self-Cultivation" (Or Self Improvement). Because there are such a large differences, people are not familiar with it, and this caused the lessons of Practice to be always hidden behind a mysterious veil. Let us look at some words that describes the states of Practice from Buddhist Texts to learn about the contents of Practice.
在中國淨土宗阿彌陀經裡，有提到: 若有人一日至七日一心不亂的唸佛，{一心不亂}是什麼境界? 一心不亂是入定的境界，也就是意志很專心的集中去唸佛號，因為身、心都達到專注的功用，而進入一種超越時空的感覺，用跨越時空也可以，哪種感覺會讓一段的時間，比如一天或幾個小時，感覺像一剎那的時間而已，就過完了!
In the Amitābha Sūtra used by Chinese Pure Land Buddhism, it was mentioned "If someone can be fully concentrated on the name of Amitabha Buddha for 1 to 7 days." What kind of state of mind is "fully concentrated?" It is the same state of mind as samadhi. In this state, you only have Amitabha Buddha in your mind and nothing else. That is, you have fully focused your willpower on the name of Amitabha Buddha. Because your mind and body are concentrated on the same task, you will enter into a state that seemingly transcend or across space and time. In this state, a day or a few hours of time will feel like a moment to the practitioner.
看起來好像很容易，在上面有提到{意志很專心}這句話，意志一般人都是碰到棘手事情，才會咬牙產生的情緒，面臨困難要求自己不能倒下，而產生的最高保持專注的境界，現在要用在修行裡，很高的警覺狀態，有唸佛號經驗的人都清楚，在唸佛聲裡，腦海也同時夾雜其它想法，跟唸佛一起存在，不是想平日的瑣碎事，就是亂七八糟的事塞一堆，也不是唸了佛號才會這樣，反而是藉想專心的結果，才凸顯出腦袋根本就習慣胡思亂想。
It might look and sound easy. But "fully focus your willpower" is very difficult to achieve. A person will usually invoke willpower only when he met a very difficult task. The "fully focused willpower" usually manifest itself in a life or death situation, when a person needs the full concentration of his mind and body to resolve a difficulty. In the environment of Practice, it would be very difficult for a practitioner to develop "fully focus willpower". Anyone with any experiences with this method knows that while been mindful of 'Amitabha Buddha', the brain is filled with other thoughts and distractions. Thoughts of the daily lives and other distracting thoughts coexist with the thought of 'Amitabha Buddha'. This does not happen because you are thinking of 'Amitabha Buddha'; this happens because you are trying to focus and concentrate on one thing. It is only during this time that you realize your brain is accustomed to have many strange and wild thoughts.
半寄 Master Ban Ji
2011年12月16日 星期五
修行絕不能忽略的感覺 4 The Feeling That a Practitioner Must Not Ignore 4
在我個人修持的經驗裏，折磨身體只有兩種答案 ， 一、身體有基本生存慾望，當它感覺到生存有困難時，會強力掙扎，就算你給它現在在修行的命令，也沒用，因為它是活著的器官，需要有食物補給，才能維持運作，很餓的時候像有枯火在體內燒，是一種乾裂的痛苦，這個時候才驚覺身體是很多個體，一旦出現一個不舒服，全體都跑出來抗議。
In my personal experience, tormenting your body only has two answers: 1. Your body has its own survival instinct. When it feels that it has difficulty, it will struggle forcibly. Even if you order it, the order will be useless. Because it is a living organ and requires nutrient in order to function. When you are very hungry, you will feel like there is a fire burning in your body, causing parching pain. At this moment, you will find out that your body has many components, when one of them is not comfortable, they all come out with complaints.
二、你可以在這時下強烈命令，要求它安靜，不給它希望會有任何補及加入，一番折騰後它會安靜，但隨之而來的是，自己會發現{大腦}不動了，沒有補足養分的結果是它自己罷工，你可以不要食物，換取大腦呆滯。
2. At this point, you can give your body a strong order, wishing it to quiet down and giving it no hope of getting any energy and nutrients. After some struggle, it will quiet down, but in exchange, you will find yourself brain dead. The brain shut itself off when it has no nutrient. You can accept no food, in exchange for a numb brain.
很多修行人有一種很深的錯覺，以為身體是自己的，想怎樣對它就怎樣對它，如果修行一開始先去看看病的不能動的人，對身體的看法，會有很大的改觀，至少不會認為身體是可以被自己掌控的，
Many practitioners have a deeply held mistaken view. They thought that their bodies belongs to them, and can do to their bodies as they please. These people, if they had spent some time looking at patients who are too sick to move before their Practice, will have a drastically different view of the body. At least they won't think that they can control their own body.
身體好的時候，才是修行的好幫手，一個健康的身體，思路敏捷，積極進取.......許許多多的用途都靠它，社會新聞常報導，誰沒飯吃餓到怎樣又怎樣，這些知識大家都有，但是它一旦換上修行的服裝，一切完全合理，合理到不用懷疑，不論台灣、國外、大多數人總錯認這是修行必要的條件，所以沒有質疑就全盤接受，一個以智慧解脫為追求目的的修法，基礎訓練只是一個開端，思考能力的培植才是根本。
A healthy body is the best partner of a practitioner. A healthy body will make practitioner smarter, more motivated, more energetic, and many many other benefits. There are always news reports of people who had nothing to eat and the consequences of not eating. Everyone has this knowledge, but once it is cloaked with Practice, it all become reasonable. So reasonable that we are not allowed to be skeptical about it. Domestically and internationally, many people have a mistaken notions that denial of the body is a condition of Practice, so they accept it without question. The fundamental of a practice that rely on wisdom to reach enlightenment is the development of critical thinking abilities.
修行不是練少林拳，是以武力取勝，當然要極端訓練身體，修行是尋求解脫，從真相下手。
Practice is not Shoalin Martial Art. If you want to win using physical force, of course you will need to train your body to the extreme. Practice is looking for freedom, for liberation and we need to start from the Truth.
半寄 Master Ban Ji
上一篇 Previous Part
In my personal experience, tormenting your body only has two answers: 1. Your body has its own survival instinct. When it feels that it has difficulty, it will struggle forcibly. Even if you order it, the order will be useless. Because it is a living organ and requires nutrient in order to function. When you are very hungry, you will feel like there is a fire burning in your body, causing parching pain. At this moment, you will find out that your body has many components, when one of them is not comfortable, they all come out with complaints.
二、你可以在這時下強烈命令，要求它安靜，不給它希望會有任何補及加入，一番折騰後它會安靜，但隨之而來的是，自己會發現{大腦}不動了，沒有補足養分的結果是它自己罷工，你可以不要食物，換取大腦呆滯。
2. At this point, you can give your body a strong order, wishing it to quiet down and giving it no hope of getting any energy and nutrients. After some struggle, it will quiet down, but in exchange, you will find yourself brain dead. The brain shut itself off when it has no nutrient. You can accept no food, in exchange for a numb brain.
很多修行人有一種很深的錯覺，以為身體是自己的，想怎樣對它就怎樣對它，如果修行一開始先去看看病的不能動的人，對身體的看法，會有很大的改觀，至少不會認為身體是可以被自己掌控的，
Many practitioners have a deeply held mistaken view. They thought that their bodies belongs to them, and can do to their bodies as they please. These people, if they had spent some time looking at patients who are too sick to move before their Practice, will have a drastically different view of the body. At least they won't think that they can control their own body.
身體好的時候，才是修行的好幫手，一個健康的身體，思路敏捷，積極進取.......許許多多的用途都靠它，社會新聞常報導，誰沒飯吃餓到怎樣又怎樣，這些知識大家都有，但是它一旦換上修行的服裝，一切完全合理，合理到不用懷疑，不論台灣、國外、大多數人總錯認這是修行必要的條件，所以沒有質疑就全盤接受，一個以智慧解脫為追求目的的修法，基礎訓練只是一個開端，思考能力的培植才是根本。
A healthy body is the best partner of a practitioner. A healthy body will make practitioner smarter, more motivated, more energetic, and many many other benefits. There are always news reports of people who had nothing to eat and the consequences of not eating. Everyone has this knowledge, but once it is cloaked with Practice, it all become reasonable. So reasonable that we are not allowed to be skeptical about it. Domestically and internationally, many people have a mistaken notions that denial of the body is a condition of Practice, so they accept it without question. The fundamental of a practice that rely on wisdom to reach enlightenment is the development of critical thinking abilities.
修行不是練少林拳，是以武力取勝，當然要極端訓練身體，修行是尋求解脫，從真相下手。
Practice is not Shoalin Martial Art. If you want to win using physical force, of course you will need to train your body to the extreme. Practice is looking for freedom, for liberation and we need to start from the Truth.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月15日 星期四
修行絕不能忽略的感覺 3 The Feeling That a Practitioner Must Not Ignore 3
佛陀受羊乳供養，很簡單的一件事，拆開來看內容其實很多，他自己接受來自身體的要求，違背傳統教法，卻讓他有力氣大徹大悟，從此脫離婆羅門教，開創屬於他發現的修法。
Buddha's acceptance of goat's milk might seem like a simple thing. But once you analyze it, there are depth to it. He accepted his own body's request and turned his back on the traditional methods to become enlightened and left Brahmanism. He started a new Practice that he had discovered.
重新說一遍老故事， 想提出一個問號? 既然佛陀從身體的苦行裡走了出來，為什麼後代傳他修行方法的人第一步又走回老路，還是從否認身體做起? 一個你最親切的夥伴，除了善用它以外，絕對找不出任何原因，忽視它的存在。
I repeat an old story to raise a question. If Buddha rejected asceticism of the body to achieve enlightenment, why do his followers keep going back to it as the first step of the Practice? Why do they want to start by denying their body? Your body is your closest partner, other than to use it wisely, I cannot think of any reason to ignore its existence.
漠視身體的修法，像人格分裂，明明有身體，卻在身體外彷彿又存在一個自己，然後又拼命跟自己說 : 你是臭皮囊，你帶給我很多災難，我不要理你。
A Practice that ignores the body is like asking you to have multiple personalities. There is obviously a body, but then they keep wanting you to find another self outside of the body, while keep telling your body that it is a dirty bag; that it brings disasters and you don't want to have anything to do with it any more.
除非身體已撐不住，不然你是不會看看它，究竟怎麼了，一個宣說智慧解脫的宗教，要這樣撻伐身體，真不知情何以堪!
Unless your body is about to collapse, you will never look to see what happened to it. I do not understand why a religion that keeps talking about find release through wisdom would suppress the body.
修行是一連串思想一再得到昇華，進而達 到所謂徹悟。絕不是去榨擠身體，要求它給你全世界，你的身體脆弱時只是肉體，很容易被擊垮，絕不像工具般拆散了，沒事!
Practice is using thinking and more thinking to elevate yourself, and eventually reached enlightenment. It is not a method to squeeze your body to get the world. When you body is weak, it is only flesh and bones, can be easily defeated. It is not like a machine that can be taken apart without consequences.
你可以用很嚴格的命令，訓練身體，但是真理的獲得絕無法用嚴格的要求去達到{開悟}，徹悟是生命精華的累積，是從不間斷的多層次思考、現實磨練，眼界有無打開? 許多條件都符合下自然產生的境界，無法追求，卻可以培養，就看你給自己灌溉什麼?
You can use strict orders to train your body. But you can never obtain the Truth through strict orders. Enlightenment is achieved only through the accumulation of your life's essences that comes from continuous multi-faceted thinking, trials of the realities, your visions and many other conditions. It cannot be pursuit, but can be cultivated. It only matter what you are feeding yourself.
半寄 Master Ban Ji
Buddha's acceptance of goat's milk might seem like a simple thing. But once you analyze it, there are depth to it. He accepted his own body's request and turned his back on the traditional methods to become enlightened and left Brahmanism. He started a new Practice that he had discovered.
重新說一遍老故事， 想提出一個問號? 既然佛陀從身體的苦行裡走了出來，為什麼後代傳他修行方法的人第一步又走回老路，還是從否認身體做起? 一個你最親切的夥伴，除了善用它以外，絕對找不出任何原因，忽視它的存在。
I repeat an old story to raise a question. If Buddha rejected asceticism of the body to achieve enlightenment, why do his followers keep going back to it as the first step of the Practice? Why do they want to start by denying their body? Your body is your closest partner, other than to use it wisely, I cannot think of any reason to ignore its existence.
漠視身體的修法，像人格分裂，明明有身體，卻在身體外彷彿又存在一個自己，然後又拼命跟自己說 : 你是臭皮囊，你帶給我很多災難，我不要理你。
A Practice that ignores the body is like asking you to have multiple personalities. There is obviously a body, but then they keep wanting you to find another self outside of the body, while keep telling your body that it is a dirty bag; that it brings disasters and you don't want to have anything to do with it any more.
除非身體已撐不住，不然你是不會看看它，究竟怎麼了，一個宣說智慧解脫的宗教，要這樣撻伐身體，真不知情何以堪!
Unless your body is about to collapse, you will never look to see what happened to it. I do not understand why a religion that keeps talking about find release through wisdom would suppress the body.
修行是一連串思想一再得到昇華，進而達 到所謂徹悟。絕不是去榨擠身體，要求它給你全世界，你的身體脆弱時只是肉體，很容易被擊垮，絕不像工具般拆散了，沒事!
Practice is using thinking and more thinking to elevate yourself, and eventually reached enlightenment. It is not a method to squeeze your body to get the world. When you body is weak, it is only flesh and bones, can be easily defeated. It is not like a machine that can be taken apart without consequences.
你可以用很嚴格的命令，訓練身體，但是真理的獲得絕無法用嚴格的要求去達到{開悟}，徹悟是生命精華的累積，是從不間斷的多層次思考、現實磨練，眼界有無打開? 許多條件都符合下自然產生的境界，無法追求，卻可以培養，就看你給自己灌溉什麼?
You can use strict orders to train your body. But you can never obtain the Truth through strict orders. Enlightenment is achieved only through the accumulation of your life's essences that comes from continuous multi-faceted thinking, trials of the realities, your visions and many other conditions. It cannot be pursuit, but can be cultivated. It only matter what you are feeding yourself.
半寄 Master Ban Ji
2011年12月14日 星期三
修行絕不能忽略的感覺 2 The Feeling That a Practitioner Must Not Ignore 2
佛陀在修道時也曾遭到同伴的唾棄，因為他放棄苦行，放棄的原因是飢餓導致無法思考，後來決定接受牧羊女羊乳的供養，食物使他恢復力氣思考而達到悟道，同修的同道認為他破壞苦行的戒律，離他遠去，這些故事佛教徒耳熟能詳。
Buddha was also cast aside by his peers during his Practice, simply because he abandoned tapas [Note]. The reason that he abandoned tapas was because hunger dulled his brain, caused him to lose his ability to think clearly. Later, after he accepted a herder's offer of goat's milk, the energy from food regenerated his ability to think and eventually achieved enlightenment. His peers on the path of tapas thought he had broke tapas' percepts and left him. This is a story that all Buddhists should be familiar with.
換一個立場，如果你是當時的喬答摩 .悉答多，你會清楚你的身體在告訴你，我餓了! 這個信息嗎? 而且這個信息在當時環境是不允許有的，社會也強烈在執行它，不讓修行人違反苦的定律，這樣的背景下，你會選擇吃些營養食物? 還是堅持苦行立場至死不變?
If you were Siddhattha Gotama at the time, would you able to clearly understand the message of hunger from your body? Further more, this message of hunger is not tolerated by the circumstances. Because Siddhattha was practicing tapas, the society will not allow a practitioner of tapas to violate the law of dukkha. In that environment, would you choose to eat nutritional food, or keep on with tapas until your death?
很多人在看佛陀傳記後，會知道他就是這樣走過來，而有沒想過 {苦}是當時的主流派修法，被主流派拋棄是很可怕的事，除了必得忍受孤獨，還必須堅持自己的看法是對的，在還沒有被證明自己是對的時刻裡，這些主流壓力不好招架，不僅無助，還無處棲身，
Many people know this story, and how Siddhattha became Buddha. However, most people never realize that dukkha and tapas was the mainstream practice of the time. To be abandoned by the mainstream is very terrifying. Not only do you have to accept loneliness, you also need to have strong belief in yourself that your view is correct. Before you can prove it, the attacks from the mainstream are difficult to handle. Not only would you not have any help, you will have no shelter as well.
多數人會選擇屈從，就算自己的身體對自己求救，你也不敢理它，怕被攻擊、被拋捨，這裡邊藏著一種人性的悲涼，明明是為求治解脫而有的行為，竟然有這麼多不能理解的紛爭?
Most people will choose to submit to the pressure. Even if your body is looking for help, you will be too afraid to pay attention to it, because you are afraid of attacks or abandonment. This is what is sad about human nature. People search for enlightenment in order to find release, but then encountered so much unreasonable disputes.
要不要選擇你真實的感受? 不是勇者做不到，理解這些就知道有成就的人，是怎麼走過來的，這只是其中一種條件完成而已!
Only a brave person can choose to accept his real feelings. If you can understand this, you will know how a person with accomplishments walked the path, and this is only one of the many conditions.
半寄 Master Ban Ji
[Note] 苦行 Tapas is a practice of self-discipline or austerity willingly to restraining physical urges. It is probably similar to asceticism. I'll use tapas and asceticism interchangeably.
Buddha was also cast aside by his peers during his Practice, simply because he abandoned tapas [Note]. The reason that he abandoned tapas was because hunger dulled his brain, caused him to lose his ability to think clearly. Later, after he accepted a herder's offer of goat's milk, the energy from food regenerated his ability to think and eventually achieved enlightenment. His peers on the path of tapas thought he had broke tapas' percepts and left him. This is a story that all Buddhists should be familiar with.
換一個立場，如果你是當時的喬答摩 .悉答多，你會清楚你的身體在告訴你，我餓了! 這個信息嗎? 而且這個信息在當時環境是不允許有的，社會也強烈在執行它，不讓修行人違反苦的定律，這樣的背景下，你會選擇吃些營養食物? 還是堅持苦行立場至死不變?
If you were Siddhattha Gotama at the time, would you able to clearly understand the message of hunger from your body? Further more, this message of hunger is not tolerated by the circumstances. Because Siddhattha was practicing tapas, the society will not allow a practitioner of tapas to violate the law of dukkha. In that environment, would you choose to eat nutritional food, or keep on with tapas until your death?
很多人在看佛陀傳記後，會知道他就是這樣走過來，而有沒想過 {苦}是當時的主流派修法，被主流派拋棄是很可怕的事，除了必得忍受孤獨，還必須堅持自己的看法是對的，在還沒有被證明自己是對的時刻裡，這些主流壓力不好招架，不僅無助，還無處棲身，
Many people know this story, and how Siddhattha became Buddha. However, most people never realize that dukkha and tapas was the mainstream practice of the time. To be abandoned by the mainstream is very terrifying. Not only do you have to accept loneliness, you also need to have strong belief in yourself that your view is correct. Before you can prove it, the attacks from the mainstream are difficult to handle. Not only would you not have any help, you will have no shelter as well.
多數人會選擇屈從，就算自己的身體對自己求救，你也不敢理它，怕被攻擊、被拋捨，這裡邊藏著一種人性的悲涼，明明是為求治解脫而有的行為，竟然有這麼多不能理解的紛爭?
Most people will choose to submit to the pressure. Even if your body is looking for help, you will be too afraid to pay attention to it, because you are afraid of attacks or abandonment. This is what is sad about human nature. People search for enlightenment in order to find release, but then encountered so much unreasonable disputes.
要不要選擇你真實的感受? 不是勇者做不到，理解這些就知道有成就的人，是怎麼走過來的，這只是其中一種條件完成而已!
Only a brave person can choose to accept his real feelings. If you can understand this, you will know how a person with accomplishments walked the path, and this is only one of the many conditions.
半寄 Master Ban Ji
[Note] 苦行 Tapas is a practice of self-discipline or austerity willingly to restraining physical urges. It is probably similar to asceticism. I'll use tapas and asceticism interchangeably.
2011年12月13日 星期二
修行絕不能忽略的感覺 1 The Feeling That a Practitioner Must Not Ignore 1
我個人在過去被指導修持的經驗裡，最不能忘懷一點，修道彷彿不需要身體了!
In the past, when I was been taught how to Practice, there is always one constant. That is, they always taught that one does not need a body during Practice.
所有的指導都跟你說；身體是負擔，一定要去除對它的執著，我同意身體會帶來很多麻煩，但是沒有身體我怎麼辦? 指導者又說身體是借給你用的，不是你的，我也同意! 但我對身體一無所知的狀態下，要拿什麼樣的力量反駁自己?
All the instructions said: body is a burden, and you must remove your persistent view of your body. I agree that body brings a lot of troubles, but what happens to me without a body? The instructors also always said that your body was loan. I agree, but if I know nothing about my body, how do I have the knowledge to refute my own body.
我不懂為什麼修持的開端是在強烈否定身體下開始?
I don't understand why all Practices begin with a strong denial of the body.
修行不是要學習智慧來好好活著嗎? 好好活著不是也不容易? 甚至是一個大課題，為什麼不是從教智慧下手? 身體本身無罪，不須要否決它到這樣的地步，就算把層級提升到解脫生命，也必須跟身體好好先談談，一個沒有裝備齊全的身體，你要它把你帶去哪裡? 真去了會不會因裝備不足，還沒達成修行的追求就先當烈士一命嗚呼?!
Isn't the purpose of Practice to learn the wisdom to live well? It is not easy to live well, and it is a big and difficult topic. Why don't they start with teaching of wisdom? Body itself is not sinful, we don't need to deny it like this. Even if we are elevated to the level that transcends life, we still need to start by having discussion with our body. Where do you expect a not fully equipped and functioning body to take you? Even if you really get there, would you not perish before you reached the goal of Practice because your body is not well prepared?
印度這個國家，有一個傳統思想，那就是 { 苦 } 的思維，苦在印度思想佔據一個相當重要的地位，研究印度修行會看到他們用很多方法折磨自己，用這樣的行式達到所謂修道! 好像身體有著原罪，非這樣對待它否則不能消除罪孽，古代很多所謂修行的動作，是想向神交待，交代自己已通過嚴酷的懲罰，是否已可以回到神的身邊。
India has a traditional idea of dukkha. Dukkha is a very important concept in India, and if you study the practitioners in India, you will see that they used many methods to torture themselves and call it Practice. It is as if the body has an original sin, and they must treat it thus in order to redeem it. Many such practices of the ancient time are attempts at confession to the gods; to let the gods know that they have punished themselves, hoping to return to the grace of the gods.
半寄 Master Ban Ji
In the past, when I was been taught how to Practice, there is always one constant. That is, they always taught that one does not need a body during Practice.
所有的指導都跟你說；身體是負擔，一定要去除對它的執著，我同意身體會帶來很多麻煩，但是沒有身體我怎麼辦? 指導者又說身體是借給你用的，不是你的，我也同意! 但我對身體一無所知的狀態下，要拿什麼樣的力量反駁自己?
All the instructions said: body is a burden, and you must remove your persistent view of your body. I agree that body brings a lot of troubles, but what happens to me without a body? The instructors also always said that your body was loan. I agree, but if I know nothing about my body, how do I have the knowledge to refute my own body.
我不懂為什麼修持的開端是在強烈否定身體下開始?
I don't understand why all Practices begin with a strong denial of the body.
修行不是要學習智慧來好好活著嗎? 好好活著不是也不容易? 甚至是一個大課題，為什麼不是從教智慧下手? 身體本身無罪，不須要否決它到這樣的地步，就算把層級提升到解脫生命，也必須跟身體好好先談談，一個沒有裝備齊全的身體，你要它把你帶去哪裡? 真去了會不會因裝備不足，還沒達成修行的追求就先當烈士一命嗚呼?!
Isn't the purpose of Practice to learn the wisdom to live well? It is not easy to live well, and it is a big and difficult topic. Why don't they start with teaching of wisdom? Body itself is not sinful, we don't need to deny it like this. Even if we are elevated to the level that transcends life, we still need to start by having discussion with our body. Where do you expect a not fully equipped and functioning body to take you? Even if you really get there, would you not perish before you reached the goal of Practice because your body is not well prepared?
印度這個國家，有一個傳統思想，那就是 { 苦 } 的思維，苦在印度思想佔據一個相當重要的地位，研究印度修行會看到他們用很多方法折磨自己，用這樣的行式達到所謂修道! 好像身體有著原罪，非這樣對待它否則不能消除罪孽，古代很多所謂修行的動作，是想向神交待，交代自己已通過嚴酷的懲罰，是否已可以回到神的身邊。
India has a traditional idea of dukkha. Dukkha is a very important concept in India, and if you study the practitioners in India, you will see that they used many methods to torture themselves and call it Practice. It is as if the body has an original sin, and they must treat it thus in order to redeem it. Many such practices of the ancient time are attempts at confession to the gods; to let the gods know that they have punished themselves, hoping to return to the grace of the gods.
半寄 Master Ban Ji
2011年11月23日 星期三
瞋的修法 2 Reducing Anger 2
在一些修定的記載文件，常看到修學者為了練習入定，受到干擾後大發瞋恨心，瞋恨的程度是到發惡毒誓言，生生世世要消滅干擾他的聲音，很可怕 ! 為什麼好好的修練，會轉變成這樣的瞋恨? 修練入定強調的是專心一意，包括身、口、意、的專注，如果在練習入定時，耳邊傳來噪音肯定不能接受，甚至是強烈反彈，但是聲音哪裡沒有? 我們該躲在何處修行? 如何練習專一，考驗修行人的耐力、智慧。
In some historical writings about practice of meditation (jhāna, zazen), I often read about practitioners who went into rage when they were disturbed while they were attempting to achieve jhāna. They would be so angry, that they often swore terrible oaths; making it their eternal mission to eliminate the sources of these distracting sounds. This is very scary. Why would practitioners transform Practice into this type of anger? Practice of jhāna requires focus of body, mouth and mind. While Practicing, a practitioner will not accept noises and will react poorly. But sounds are everywhere. Where can we hide in order to Practice. How to practice focus is a test of a practitioner's endurance and wisdom.
假使把修練入定改成思維的方式，也就是禪定變禪思，可能面臨的環境考驗會大大降低，禪思是用思想來修佛法，一樣也需要安靜的環境，但畢竟是動腦的，不需要極端的安靜，思考時是繞著條理去走，腦的想法跟著理路前進，干擾的問題被降低，甚至不重要! 還可能因為太專心沒聽到。
But if we change the Practice from jhāna to reasoning, we would not face the challenges of the environment as much. Reasoning uses thinking and reason to Practice Buddhism. It requires a quiet environment as well, but since it requires thinking, absolute quietness is not required. Thinking follows a track, and the brain will move forward within the track as well. The problem of interference will be minimized, even become unimportant. It is even possible to be so concentrated that you will not hear anything.
一個是要求環境的幫忙，不能如願時，還可能引發情緒的暴怒， 一個是隨時帶著走的修法，還可以隨功力愈深，愈能排解外面的困難，讀者要選哪個 ?
One requires help from the environment, and when it does not occur, an episode of rage might occur. Another is a Practice that can be tried anywhere, and with practice, can remove external problems. Which one would you choose?
半寄 Master Ban Ji
上一篇 Previous Part
In some historical writings about practice of meditation (jhāna, zazen), I often read about practitioners who went into rage when they were disturbed while they were attempting to achieve jhāna. They would be so angry, that they often swore terrible oaths; making it their eternal mission to eliminate the sources of these distracting sounds. This is very scary. Why would practitioners transform Practice into this type of anger? Practice of jhāna requires focus of body, mouth and mind. While Practicing, a practitioner will not accept noises and will react poorly. But sounds are everywhere. Where can we hide in order to Practice. How to practice focus is a test of a practitioner's endurance and wisdom.
假使把修練入定改成思維的方式，也就是禪定變禪思，可能面臨的環境考驗會大大降低，禪思是用思想來修佛法，一樣也需要安靜的環境，但畢竟是動腦的，不需要極端的安靜，思考時是繞著條理去走，腦的想法跟著理路前進，干擾的問題被降低，甚至不重要! 還可能因為太專心沒聽到。
But if we change the Practice from jhāna to reasoning, we would not face the challenges of the environment as much. Reasoning uses thinking and reason to Practice Buddhism. It requires a quiet environment as well, but since it requires thinking, absolute quietness is not required. Thinking follows a track, and the brain will move forward within the track as well. The problem of interference will be minimized, even become unimportant. It is even possible to be so concentrated that you will not hear anything.
一個是要求環境的幫忙，不能如願時，還可能引發情緒的暴怒， 一個是隨時帶著走的修法，還可以隨功力愈深，愈能排解外面的困難，讀者要選哪個 ?
One requires help from the environment, and when it does not occur, an episode of rage might occur. Another is a Practice that can be tried anywhere, and with practice, can remove external problems. Which one would you choose?
半寄 Master Ban Ji
上一篇 Previous Part
2011年10月20日 星期四
修行究竟是什麼 ? What is Practice?
『修行』兩個字，範圍好大，大到得想想! 大到讓剛看到的人皺眉。
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
2011年9月23日 星期五
第二次改變 Second Change
The second change was a lot more visible to detect than the first.
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
2011年9月15日 星期四
第一個改變 First Change
The first time that I changed my behavior due to the Method was subtle. I didn't even know I was doing it or what. It just came natural.
我第一次改變自己的習性，是一個很自然、很微妙的經驗。 這個改變我很久之後才知道。
As most married people know, husband and wife occasionally fight over the most trivial things. Things that any rational observer would say, "Are you guys idiots? Why are you fighting over such a thing?"
結婚過的人都知道，夫妻都會為瑣碎的事情吵架。 任何理性觀察者都會罵說 ：「你們是白痴嗎？為什麼要為這種事吵得那麼厲害？」
Few months after I initiated the method, during one of our fights, I suddenly had a thought: "Why am I doing this? Do I enjoy fighting with her?" But I was fighting and perished this ling of questioning. Afterward, I of course reflected on the fight and anger.
修行開始後，過了幾個月，有次我跟我的太太吵架。 在吵架當中，突然心中有了一個念頭：「我為什麼要這樣做呢？我喜歡嗎？」 但那時我很生氣，就消滅了這個念頭。 結束之後，我開始反省這個吵架和憤怒。
The next time, during the fight, another set of thoughts came to me: "It seems like we are following a formula in our fight. I know if I do A, she will do B, then I can do C, so she will do D...etc. It seems like I will only be satisfied if I see all of her expected reactions, namely, B, D...etc." This thought strike me as odd. Because this means that I continue the fight because I need to see her reactions. If I don't see her expected reactions, I would not be satisfied, and I would continue fighting. Then the reason I fight with her is to satisfy my "habits." Because, I do not get any satisfaction from fighting, because I feel sad at the end as well.
下一次，在吵架當中，又有了另一個念頭：「我們好像是照方程式在吵架，如果我做A，她會做B；那麼我可以做C，因此她將做D...等，似乎我需要這樣做才會滿意。 也就是說我需要看到心中所預期的反應，即B，D...等，按照這樣的模式，吵架才會結束，但問題並沒有解決，之後我們還是會為了類似的問題在吵 架。」 對我來說這很奇怪，我們是為了各自的習性在吵架；而不是為了我自己，畢竟吵完之後我也不會很開心。
We fought few more times, and this idea came out during those times. But I was actually afraid, afraid of change. So I did nothing, and let the fight came to the predictable end that I knew it would. Afterward, I would reflect on my fear.
我們又吵了幾次，這個想法也一直出現在吵架當中。 但是我害怕改變，所以，我什麼也沒做，只是讓這個架吵到已經預知結果，然後就結束。 每次我都會反省自己的恐懼。
Finally, one day, during the fight, I did A, and she did B. Instead of doing C, I told her this idea. I told her that I could do C, and then you would do D and so on. I told her that it would not go anywhere and I don't want to continue because it was no fun at all. I do not need to feed my "habit". That time, the fight ended differently.
終於有一天，在吵架當中，我做了A，我太太也做了B，但是我沒做C，我告訴她這個想法。 我告訴她，我可以做C，然後妳會做D..等，這樣下去不是辦法。 我不想繼續吵下去，因為跟妳吵架一點都沒有樂趣。 我不想讓自己這個習性一直存在。 那次吵架有了不同的結果。
I know, I know. You have all read this before in some self-improvement book somewhere. Actually, so did I, probably many many years ago. But in all these time of fighting, this knowledge did not helped in any way, because it is hard to think of this sort of thing during a fight. This is what we mean by knowledge and empirical understanding. From the book, I gain the knowledge that this is the reason we fight. From self-reflection, I empirically understand that the knowledge is correct. It is hard to apply a knowledge when one is emotional. Only the knowledge that is empirically understood can help in emotional times.
我知道、我知道。 你們都看過類似這種建議跟想法， 很多年前我也看過那類的書。 但這麼久的時間以來，在多次的吵架中，這知識對我沒有任何幫助。 在吵架當中，一個人很難去想這種事。 這就是知識和體會的差別。 從書中，我得到該如何解決吵架的知識。 從自我反思，我體會了這個知識。 在情緒高潮的時候，大腦的知識是很難被運用到的。 在那時候，只有心領神會（體會）的知識能幫您。
From that day forward, our fight all ended unpredictably. I think we both are trying not to fight at all.
從那天起，我們吵架的結果變得難以預測，我們盡量不吵架了。
We still fight, but fewer and shorter. And sometime, our fight even ended up with laughter, instead of tears.
當然還是會吵架，但吵架的時間變短、次數變少了。 甚至有時，我們的吵架是用笑聲結束的，而不是眼淚。
我第一次改變自己的習性，是一個很自然、很微妙的經驗。 這個改變我很久之後才知道。
As most married people know, husband and wife occasionally fight over the most trivial things. Things that any rational observer would say, "Are you guys idiots? Why are you fighting over such a thing?"
結婚過的人都知道，夫妻都會為瑣碎的事情吵架。 任何理性觀察者都會罵說 ：「你們是白痴嗎？為什麼要為這種事吵得那麼厲害？」
Few months after I initiated the method, during one of our fights, I suddenly had a thought: "Why am I doing this? Do I enjoy fighting with her?" But I was fighting and perished this ling of questioning. Afterward, I of course reflected on the fight and anger.
修行開始後，過了幾個月，有次我跟我的太太吵架。 在吵架當中，突然心中有了一個念頭：「我為什麼要這樣做呢？我喜歡嗎？」 但那時我很生氣，就消滅了這個念頭。 結束之後，我開始反省這個吵架和憤怒。
The next time, during the fight, another set of thoughts came to me: "It seems like we are following a formula in our fight. I know if I do A, she will do B, then I can do C, so she will do D...etc. It seems like I will only be satisfied if I see all of her expected reactions, namely, B, D...etc." This thought strike me as odd. Because this means that I continue the fight because I need to see her reactions. If I don't see her expected reactions, I would not be satisfied, and I would continue fighting. Then the reason I fight with her is to satisfy my "habits." Because, I do not get any satisfaction from fighting, because I feel sad at the end as well.
下一次，在吵架當中，又有了另一個念頭：「我們好像是照方程式在吵架，如果我做A，她會做B；那麼我可以做C，因此她將做D...等，似乎我需要這樣做才會滿意。 也就是說我需要看到心中所預期的反應，即B，D...等，按照這樣的模式，吵架才會結束，但問題並沒有解決，之後我們還是會為了類似的問題在吵 架。」 對我來說這很奇怪，我們是為了各自的習性在吵架；而不是為了我自己，畢竟吵完之後我也不會很開心。
We fought few more times, and this idea came out during those times. But I was actually afraid, afraid of change. So I did nothing, and let the fight came to the predictable end that I knew it would. Afterward, I would reflect on my fear.
我們又吵了幾次，這個想法也一直出現在吵架當中。 但是我害怕改變，所以，我什麼也沒做，只是讓這個架吵到已經預知結果，然後就結束。 每次我都會反省自己的恐懼。
Finally, one day, during the fight, I did A, and she did B. Instead of doing C, I told her this idea. I told her that I could do C, and then you would do D and so on. I told her that it would not go anywhere and I don't want to continue because it was no fun at all. I do not need to feed my "habit". That time, the fight ended differently.
終於有一天，在吵架當中，我做了A，我太太也做了B，但是我沒做C，我告訴她這個想法。 我告訴她，我可以做C，然後妳會做D..等，這樣下去不是辦法。 我不想繼續吵下去，因為跟妳吵架一點都沒有樂趣。 我不想讓自己這個習性一直存在。 那次吵架有了不同的結果。
I know, I know. You have all read this before in some self-improvement book somewhere. Actually, so did I, probably many many years ago. But in all these time of fighting, this knowledge did not helped in any way, because it is hard to think of this sort of thing during a fight. This is what we mean by knowledge and empirical understanding. From the book, I gain the knowledge that this is the reason we fight. From self-reflection, I empirically understand that the knowledge is correct. It is hard to apply a knowledge when one is emotional. Only the knowledge that is empirically understood can help in emotional times.
我知道、我知道。 你們都看過類似這種建議跟想法， 很多年前我也看過那類的書。 但這麼久的時間以來，在多次的吵架中，這知識對我沒有任何幫助。 在吵架當中，一個人很難去想這種事。 這就是知識和體會的差別。 從書中，我得到該如何解決吵架的知識。 從自我反思，我體會了這個知識。 在情緒高潮的時候，大腦的知識是很難被運用到的。 在那時候，只有心領神會（體會）的知識能幫您。
From that day forward, our fight all ended unpredictably. I think we both are trying not to fight at all.
從那天起，我們吵架的結果變得難以預測，我們盡量不吵架了。
We still fight, but fewer and shorter. And sometime, our fight even ended up with laughter, instead of tears.
當然還是會吵架，但吵架的時間變短、次數變少了。 甚至有時，我們的吵架是用笑聲結束的，而不是眼淚。
2011年9月6日 星期二
修行的第一步: 一些觀察 (改變 2011年9月7日) The First Step : Some Observations (changed 9/7/2011)
9/7/2011 2011年9月7日 Changed point 5. 更改第五點。
9/6/2011 2011年9月6日 I had a conversation with Master Ban Ji, and have decided to modify the content a little bit. 跟半寄師父討論之後，我把文章的內容修改了一點點。
---------
Here are some observations that I made about the practice of this step that I like to share.
我對第一步的實踐有些觀察，在此和大家分享一下。
1. Some people are very good at answering this type of questions. The chain of questions and answers can last a long time. However, I found that for many of these people, the answers become circular, like "it is important to me," "it is something that I treasure," "I rely on it.". These three answers are essentially all the same. So if asking "why losing something important to you made you sad?" has an answer of "Because it is something that I treasure.", then the chain of questions and answers just become circular.
有些人很會回答這類型的問題。 這樣一個接一個問下去可能會持續很久。 不過，我發現：到最後，他們的答案都有相同的意思，但卻用不一樣的字來回答。 例如：「這對我很重要」、「它是我的寶貝」、「我依靠它」這三個答案基本上都是一樣的。 所以，如果問「為什麼失去你很重要的東西，會讓你難過？」的回答是：「因為它是我的寶貝.」，這個問題就被躲避了。
The other case is that they simply said "I was born that way." Then there is really no good way to continue the questions.
另一種情況是，他們簡單的回答：「我生來就是這樣」。 這樣的答案是沒有辦法繼續問下去的。
Neither of these types of answers will help in their pursuit of themselves. They need to go back one question and rethink about the answer to the previous question.
類似這樣的答案，無法幫這些人尋找他們的真相。 他們需要不斷的重新問自己。
2.Sometimes, instead of asking about negative emotions such as anger, sadness or agitation, asking about positive emotions like happiness and love might be more fruitful.
有時，可以試著問正面的情緒，例如：開心和愛，會比負面的情緒如：憤怒、悲傷或激動會更有用。
Master Ban Ji said that contemplating about positive emotions is not helpful, because positive emotions are something that the body is happy to accept. In this practice, you need to focus on your weakness, which is your negative emotions.
半寄師父說，問正面的情緒不會有幫助，因為您的身體樂於接受正面的情緒。在這個法門，您需要把重點放在您的弱點上，也就是負面的情緒。
3. The trick is to have your "brain" ask your "heart." When you don't know the answer, instead of trying to use your "brain" to think of an answer, ask the "heart" instead. I found that with practice, you can skip all the questioning and simply ask the question directly. You just need to keep the incident in mind, and have your "brain" ask the question, "why do I feel X?" to the "heart" directly.
這個方法的關鍵是用您的「大腦」 去問您的「心」。當您不知道答案時，不要試圖用您的「大腦」去想，直接問您的「心」。我發現當您有了足夠的經驗，您不用一步一步的問。您只需要在您的腦海裡持續想著這個問題，然後直接問您的「心」：「為什麼我覺得.....？」
4. The key is that it is not necessary to let your "brain" know the answer to the question. The key of this process is to stimulate your subconscious.
重點不是讓您的「大腦」 知道答案，而是要刺激您的潛意識。
5.This method might be more helpful for people who tend to be rational and not emotional.
這個方法可能對理性的人比較有幫助。
If your emotion tends to overwhelm your rationality, then you need to work on raising your rationality so that you know that the answers provided by your brain are not the real answers. (See point 2.) How do you do this? You can try to learn how to write software. You can learn logic. You can learn mathematics. You can try to work with your hand and learn how to fix machines. Anything that will help your brain grow.
如果您的情緒往往壓制您的理性，那麼您需要提升您的理性，所以您才能知道您的大腦給的答案是不是真正的答案（見第2點）。 您要怎麼提升理性呢？ 您可以試試學寫電腦軟體。 您可以學邏輯。 您可以學數學。 您可以嘗試使用試著使用手，並學習如何修復機器、一切讓腦成長的方法。
9/6/2011 2011年9月6日 I had a conversation with Master Ban Ji, and have decided to modify the content a little bit. 跟半寄師父討論之後，我把文章的內容修改了一點點。
---------
Here are some observations that I made about the practice of this step that I like to share.
我對第一步的實踐有些觀察，在此和大家分享一下。
1. Some people are very good at answering this type of questions. The chain of questions and answers can last a long time. However, I found that for many of these people, the answers become circular, like "it is important to me," "it is something that I treasure," "I rely on it.". These three answers are essentially all the same. So if asking "why losing something important to you made you sad?" has an answer of "Because it is something that I treasure.", then the chain of questions and answers just become circular.
有些人很會回答這類型的問題。 這樣一個接一個問下去可能會持續很久。 不過，我發現：到最後，他們的答案都有相同的意思，但卻用不一樣的字來回答。 例如：「這對我很重要」、「它是我的寶貝」、「我依靠它」這三個答案基本上都是一樣的。 所以，如果問「為什麼失去你很重要的東西，會讓你難過？」的回答是：「因為它是我的寶貝.」，這個問題就被躲避了。
The other case is that they simply said "I was born that way." Then there is really no good way to continue the questions.
另一種情況是，他們簡單的回答：「我生來就是這樣」。 這樣的答案是沒有辦法繼續問下去的。
Neither of these types of answers will help in their pursuit of themselves. They need to go back one question and rethink about the answer to the previous question.
類似這樣的答案，無法幫這些人尋找他們的真相。 他們需要不斷的重新問自己。
2.
有時，可以試著問正面的情緒，例如：開心和愛，會比負面的情緒如：憤怒、悲傷或激動會更有用。
Master Ban Ji said that contemplating about positive emotions is not helpful, because positive emotions are something that the body is happy to accept. In this practice, you need to focus on your weakness, which is your negative emotions.
半寄師父說，問正面的情緒不會有幫助，因為您的身體樂於接受正面的情緒。在這個法門，您需要把重點放在您的弱點上，也就是負面的情緒。
3. The trick is to have your "brain" ask your "heart." When you don't know the answer, instead of trying to use your "brain" to think of an answer, ask the "heart" instead. I found that with practice, you can skip all the questioning and simply ask the question directly. You just need to keep the incident in mind, and have your "brain" ask the question, "why do I feel X?" to the "heart" directly.
這個方法的關鍵是用您的「大腦」 去問您的「心」。當您不知道答案時，不要試圖用您的「大腦」去想，直接問您的「心」。我發現當您有了足夠的經驗，您不用一步一步的問。您只需要在您的腦海裡持續想著這個問題，然後直接問您的「心」：「為什麼我覺得.....？」
4. The key is that it is not necessary to let your "brain" know the answer to the question. The key of this process is to stimulate your subconscious.
重點不是讓您的「大腦」 知道答案，而是要刺激您的潛意識。
5.
這個方法可能對理性的人比較有幫助。
If your emotion tends to overwhelm your rationality, then you need to work on raising your rationality so that you know that the answers provided by your brain are not the real answers. (See point 2.) How do you do this? You can try to learn how to write software. You can learn logic. You can learn mathematics. You can try to work with your hand and learn how to fix machines. Anything that will help your brain grow.
如果您的情緒往往壓制您的理性，那麼您需要提升您的理性，所以您才能知道您的大腦給的答案是不是真正的答案（見第2點）。 您要怎麼提升理性呢？ 您可以試試學寫電腦軟體。 您可以學邏輯。 您可以學數學。 您可以嘗試使用試著使用手，並學習如何修復機器、一切讓腦成長的方法。
2011年9月5日 星期一
修行的第二步 The Second Step
The first step might seen easy, but it's not a trivial matter. It takes time, efforts and courage.
It could take months or years to see the progress.
修行的第一步看似很容易，但它需要時間、努力和勇氣來成就。 您可能需要幾個月或幾年的時間才能知道自己的進步。
We will withhold further information about the second step, until such a time that we know there are people out there that have made progress in the first step.
所以在此不討論下一步的修行方法，直到有人在修行的第一步已經取得進展。
However, in the mean time, we will be happy to help and discuss the method with anyone who are interested in pursuing it.
但在此部落格，我們會很樂意的繼續幫助有心有緣的人來修行。
As a result of persistently asking yourself, you will arouse a will to live, and you will not be willing to let yourself to continually immerse in mud. Part of the practice is to force yourself to advance and not stay in the same place. You must create energy to push into yourself to see the lights of dawn.
一直追問自已的結果，會激發自我的求生意志，不願意自已一直浸在泥沼裡，修行必須逼迫自已不要一直在原地踏步，一定要催發出前進的力量，到這裡自已會看到曙光。
上一篇 Previous Part Next Part 下一篇
It could take months or years to see the progress.
修行的第一步看似很容易，但它需要時間、努力和勇氣來成就。 您可能需要幾個月或幾年的時間才能知道自己的進步。
We will withhold further information about the second step, until such a time that we know there are people out there that have made progress in the first step.
所以在此不討論下一步的修行方法，直到有人在修行的第一步已經取得進展。
However, in the mean time, we will be happy to help and discuss the method with anyone who are interested in pursuing it.
但在此部落格，我們會很樂意的繼續幫助有心有緣的人來修行。
As a result of persistently asking yourself, you will arouse a will to live, and you will not be willing to let yourself to continually immerse in mud. Part of the practice is to force yourself to advance and not stay in the same place. You must create energy to push into yourself to see the lights of dawn.
一直追問自已的結果，會激發自我的求生意志，不願意自已一直浸在泥沼裡，修行必須逼迫自已不要一直在原地踏步，一定要催發出前進的力量，到這裡自已會看到曙光。
上一篇 Previous Part Next Part 下一篇
2011年9月4日 星期日
修行的第一步 2 The First Step 2
Often, when our emotion flares, we don't know why. We may know the reason superficially, like, "I am angry because he's too loud." But we really don't know why "he's loud" made us angry at that moment. Because, after all, if it is noise itself that cause anger, we would be angry all the time in any place with a lot of people.
通常，我們都不知道為什麼情緒會莫名的發生。 我們也許知道表面上的理由，「我很生氣，因為他很吵。」 但是為什麼他很吵就會讓我生氣呢？ 如果是聲音的大小而造成「我」的憤怒，那「我」應該在其他一樣吵的場合也會生氣。
Our emotion is caused by our Nidānas at that moment in time. The senses we that received through our body, interacts with our Nidānas in our subconscious, result in the emotion.
我們的情緒是被當下的「因缘」所造成的。 而感官所接收到的感覺與我們潛意識裡的「因缘」互動產生了那當下的情緒。
We cannot eliminate sensory inputs, but we can understand and change Nidānas within us, in order to control our emotions. To do so, we need to understand oneself. How do you go about understanding yourself? That's is easy, all you have to do is to ask.
若想要控制我們的情緒，只能透過了解和改變內在的「因缘」，「放下」我們的感官並不是好方法。 我們需要了解自己。 您要怎樣了解自己呢？ 只有不斷的向內問自己。
Anytime you feel an emotion rising, you can ask yourself “Why do I feel this way?” (For example, “Why am I jealous?”) If the answer to this question is pointing to someone else, such as “Because of him.” (For example, “Because he is wealthier.”) then you need to rephrase the question to “Why does he make me feel this way.” (For example, “Why am I been affected by his wealth?”) Keep doing this until you cannot answer the question and then keep searching for the answer in the subconscious.
每當您感覺情緒上升，您可以問問自己「為什麼我有這個感覺呢？」（例如，「為什麼我會忌妒？」）如果這個問題的答案，是指向別人，如：「因為他如何如何」（例如，「因為他很有錢。」），那麼您需要追問自己「為什麼他如何如何會讓我有這樣的感覺？」（例如，「為什麼他有錢會讓我忌妒？」）這樣不停的追問，直到您無法回答，然後不斷的在潛意識裡尋找答案。
If you cannot control your emotion at the time of the event to ask the question, you can always ask yourself when you are calm and away from the event.
如果您無法在當下控制您的情緒，您可以冷靜過後再自我反省。
During this process, you might feel a lot of physical or mental discomfort from asking the question. Keep trying for as long as you can. If the discomfort becomes unbearable, you can take a break and do something else. The more discomfort a question is, the more you will need to keep probing for answers.
在此自我反省的過程中，您也許會感受很多身體或心理的不適。 請不要理會身體或心理的不適感，繼續在潛意識裡尋找答案。 如果不適感變得難以忍受，請休息一下，做別的事情。 請您記住：若不適感愈來愈強烈，表示您愈需要向內不斷尋問。
You might not ever get any answer from your subconscious. But you will know you have improved when you respond to a situation in a different manner than a previous encounter of the same situation.
您可能永遠不會從你的潛意識裡得到任何答案。 但當下次面對同樣的情況，而您有不同的反應時，就會知道自己有進步了。
通常，我們都不知道為什麼情緒會莫名的發生。 我們也許知道表面上的理由，「我很生氣，因為他很吵。」 但是為什麼他很吵就會讓我生氣呢？ 如果是聲音的大小而造成「我」的憤怒，那「我」應該在其他一樣吵的場合也會生氣。
Our emotion is caused by our Nidānas at that moment in time. The senses we that received through our body, interacts with our Nidānas in our subconscious, result in the emotion.
我們的情緒是被當下的「因缘」所造成的。 而感官所接收到的感覺與我們潛意識裡的「因缘」互動產生了那當下的情緒。
We cannot eliminate sensory inputs, but we can understand and change Nidānas within us, in order to control our emotions. To do so, we need to understand oneself. How do you go about understanding yourself? That's is easy, all you have to do is to ask.
若想要控制我們的情緒，只能透過了解和改變內在的「因缘」，「放下」我們的感官並不是好方法。 我們需要了解自己。 您要怎樣了解自己呢？ 只有不斷的向內問自己。
Anytime you feel an emotion rising, you can ask yourself “Why do I feel this way?” (For example, “Why am I jealous?”) If the answer to this question is pointing to someone else, such as “Because of him.” (For example, “Because he is wealthier.”) then you need to rephrase the question to “Why does he make me feel this way.” (For example, “Why am I been affected by his wealth?”) Keep doing this until you cannot answer the question and then keep searching for the answer in the subconscious.
每當您感覺情緒上升，您可以問問自己「為什麼我有這個感覺呢？」（例如，「為什麼我會忌妒？」）如果這個問題的答案，是指向別人，如：「因為他如何如何」（例如，「因為他很有錢。」），那麼您需要追問自己「為什麼他如何如何會讓我有這樣的感覺？」（例如，「為什麼他有錢會讓我忌妒？」）這樣不停的追問，直到您無法回答，然後不斷的在潛意識裡尋找答案。
If you cannot control your emotion at the time of the event to ask the question, you can always ask yourself when you are calm and away from the event.
如果您無法在當下控制您的情緒，您可以冷靜過後再自我反省。
During this process, you might feel a lot of physical or mental discomfort from asking the question. Keep trying for as long as you can. If the discomfort becomes unbearable, you can take a break and do something else. The more discomfort a question is, the more you will need to keep probing for answers.
在此自我反省的過程中，您也許會感受很多身體或心理的不適。 請不要理會身體或心理的不適感，繼續在潛意識裡尋找答案。 如果不適感變得難以忍受，請休息一下，做別的事情。 請您記住：若不適感愈來愈強烈，表示您愈需要向內不斷尋問。
You might not ever get any answer from your subconscious. But you will know you have improved when you respond to a situation in a different manner than a previous encounter of the same situation.
您可能永遠不會從你的潛意識裡得到任何答案。 但當下次面對同樣的情況，而您有不同的反應時，就會知道自己有進步了。
2011年9月3日 星期六
修行的第一步 1 The First Step 1
When your car breaks down and doesn't start, what do you do? If you know cars, you can try to fix it yourself. If you don't, you will find someone else to fix it for you. Either way, for the car to be able to start, some one who knows about cars is needed to fix it. Using our terminologies,we say that "we need someone who knows car's Nidānas to fix the car."
當您的車壞了，無法啟動，您怎麼辦呢？ 如果您懂汽車，您可以自己修理。 如果不懂，您會找一個懂汽車的人幫您修理。 不論如何，要把汽車修理好，我們需要有一個懂汽車的人。 這個結論，用我們的字眼來說會成為『要把汽車修理好，我們需要有一個了解汽車「因缘」的人。』
Similarly, someone who knows our Nidānas is needed in order to resolve our emotional and mental problems. With the current technology, modern western medicines can only suppress the physical symptoms of these problems, but they cannot resolve it. Not yet, anyway.
同樣的，要解決情緒或精神上的問題，我們需要一個了解我們自己「因缘」的人。 現在的科學及西方醫學只能抑制情緒或精神問題所造成的身體症狀，還沒有辦法將問題的癥結連根拔起。
Unfortunately, there is no one else who can know our Nidānas better than us, because our Nidānas is the accumulated result of our senses and interactions with the world since the day we were born. Needless to say, our Nidānas is extremely complex. To make the matter worse, the details of Nidānas are often hidden deep within our subconscious, and it is not easy to change.
不幸的是，沒有人比我們更知道自己的「因缘」。 因為我們的「因缘」是從這輩子與世界互動所累積的，所以非常的複雜。 更困難的是，我們的「因缘」往往隱藏在自己的潛意識深處，很難去知道了解，更難去改變。
So the first step in our pursuit of our own personal Truth is to talk to our subconscious.
所以追求自我真相的第一步，是去跟我們的潛意識對話。
當您的車壞了，無法啟動，您怎麼辦呢？ 如果您懂汽車，您可以自己修理。 如果不懂，您會找一個懂汽車的人幫您修理。 不論如何，要把汽車修理好，我們需要有一個懂汽車的人。 這個結論，用我們的字眼來說會成為『要把汽車修理好，我們需要有一個了解汽車「因缘」的人。』
Similarly, someone who knows our Nidānas is needed in order to resolve our emotional and mental problems. With the current technology, modern western medicines can only suppress the physical symptoms of these problems, but they cannot resolve it. Not yet, anyway.
同樣的，要解決情緒或精神上的問題，我們需要一個了解我們自己「因缘」的人。 現在的科學及西方醫學只能抑制情緒或精神問題所造成的身體症狀，還沒有辦法將問題的癥結連根拔起。
Unfortunately, there is no one else who can know our Nidānas better than us, because our Nidānas is the accumulated result of our senses and interactions with the world since the day we were born. Needless to say, our Nidānas is extremely complex. To make the matter worse, the details of Nidānas are often hidden deep within our subconscious, and it is not easy to change.
不幸的是，沒有人比我們更知道自己的「因缘」。 因為我們的「因缘」是從這輩子與世界互動所累積的，所以非常的複雜。 更困難的是，我們的「因缘」往往隱藏在自己的潛意識深處，很難去知道了解，更難去改變。
So the first step in our pursuit of our own personal Truth is to talk to our subconscious.
所以追求自我真相的第一步，是去跟我們的潛意識對話。
2011年8月31日 星期三
知識,體會跟修行 Knowledge, Empirical Understanding, Practice
在我們探討真相的過程 ，我們需要了解「知識」和 「體會」的差異。「修行」是「知識」和 「體會」的橋樑。
In our search for the Truth, knowing the differences between "knowledge" and "empirical understanding" is of vital importance, and the bridge between "knowledge" and "empirical understanding" is "practice".
了解真相需要明白跟體會 「空」和「因缘」。只有「修行」能讓您達到這個境界。
The path to know the Truth is to understand Śūnyatā and Nidānas. The path to understand Śūnyatā and Nidānas is to empirically understand them. The path to empirically understand them is through practice.
In our search for the Truth, knowing the differences between "knowledge" and "empirical understanding" is of vital importance, and the bridge between "knowledge" and "empirical understanding" is "practice".
了解真相需要明白跟體會 「空」和「因缘」。只有「修行」能讓您達到這個境界。
The path to know the Truth is to understand Śūnyatā and Nidānas. The path to understand Śūnyatā and Nidānas is to empirically understand them. The path to empirically understand them is through practice.
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