When Buddha talked about the Right View in Noble Eightfold Path, is he only talking about the knowledge of Four Noble Truths, Karma and Three Marks of Existence (Anicca, Dukkha and anattā ). Is knowing and accepting that these are the truth of our existences the only requirement for having the Right View?
在八正道中佛陀提到「正見」，在一般的說法，「正見」好像只是知道和接受「四聖諦」、「因緣法」、「無常」、「苦」和「無我」。真是這樣嗎？
When I read Buddhist publications, either on the web or in books and articles, I cannot help but wonder at the conclusions of these publications. In some cases, the authors and I do not share the same definition of some words and phrases common in Buddhism. So my disagreement with them is understandable. But in other cases, we shared the same definitions. It seems like we only differ in the implication of these words and phrases. These differences will lead us down different paths.
在網絡、書籍或一些文章裡頭，可以發現：某些佛教刊物的作者所下的結論，常常讓我們走向不同的路。有時，一些作者跟我一樣不同意某些佛教常見的詞的定義，而有些地方，我跟其它作者對這些詞的定義，持相同看法，唯一不同是對這些詞的用法。這些差異讓我們走向不同的路。
For example, I see questions on whether some actions are allowable under Buddha's teaching. Often, the answers will be framed in the percepts and virtues or karma. Often, karma are used as a restraint to limit one's action and used to justify the percepts and virtues. This view of karma turn us into automatons. This view seems to be saying that there is a complete list of things that we can do and cannot do. If we believe in Buddhism and want to be enlightened, we just have to do the things that are allowed on this list, and don't do what's not allowed. Only if we can get our hands on this list!
例如， 我看到一些問題，是關於：某些行為，身為一個佛教徒是否能做。常常，答案是用「戒」跟「善」或「因緣果」來回答。這樣的「因緣果」好像變成是用來約束一個人的行為，且也是用來交待「戒」跟「善」。如此「因緣果」的觀點，把人變成機器人。那觀點是說：世上好像有一個列表，裡頭所有能做、不能做的事都寫在上面；如果相信佛教，也想要覺悟，我們只需做此列表中允許的事，不做不允許的事。只要我們能夠拿到、遵照這個列表所示，大家都可以成佛！
But why would an enlightened person need such a list? Wouldn't an enlightened person be able to think for themselves what they should and should not do under a circumstance? Even if we need some aids, such as a list like this, to help us to enlightenment, would we be able to go from following rules all our lives to a free thinker over night?
但是，一位覺者為什麼會需要這樣的列表？覺者，不是都能思考一件事該不該做嗎？即使我們需要這樣的列表來幫助我們覺悟，我們能夠一夜之間從「遵循規則」跳到「自由思想」的人嗎？
So let us look at this from another point of view. In this view, the purpose of teaching us about Karma is not to tell us what we should and should not do. Instead, the purpose is to tell us that there are unavoidable consequences to everything that we do. It is not to delineate "right" from "wrong". It is to tell us that there are "pleasant" and "unpleasant" consequences. It tells us that perform we perform an action, we need to think about its consequences. If we are clear on the consequences, then we will need to be handle it, because the consequences will never go away by itself.
因此，讓我們從另一個角度來看「因緣果」。這觀點認為，佛陀教我們「因緣果」不是要告訴我們什麼是應該，什麼是不應該。 佛陀的目的是告訴我們，所做的一切都有逃不了的後果。他不是要規劃「對」跟「錯」。他要我們知道所有的行為都有「愉快」或「不愉快」的後果。如果明確一件事的後果，做這件事就得準備去承擔結果，因為後果永遠不會自己消失。
Given the same definition of Karma, one view forces us to constantly think about what is allowed and what is not allowed. The other view wants us to think for ourselves and take responsibility for our own actions. Given that Buddha is someone who is enlightened, which is the correct view? Which will get us closer to enlightenment?
這兩個觀點都用同樣「因緣果」的定義。一個觀點逼迫我們不斷的去想什麼是允許的，什麼是不允許的；另一個觀點，要我們自己去想、且為自己的行為承擔責任。 佛陀是一位大覺者，所以，哪一個觀點是「正見」呢？哪一個會讓我們更接近覺悟的那一刻呢？
2012年1月24日 星期二
2011年11月16日 星期三
業的學理 5 A Discourse on Deeds 5
人在面對解決不了的事，特別是痛苦的感受，總想找一個理由安撫自己，這許多理由，讓佛教業障說發揮到極點。
When people are faced with issues that they cannot resolve, especially those that involved pain and suffering, they are only willing to find reasons to comfort themselves. These approaches cause Buddhism's discussions of bad-karma to develop to the limit.
換個角度來看障的利與弊，大部分的人都很熟悉從挫折中成長這句話，那佛教徒為什麼這麼怕做錯事，怕被懲罰，怕招來惡果，這些都是可理解也是人之常情，然而人生下來沒做過錯的事，怎會知道什麼事是對的? 就算父母的教育非常出色，但總有自己得親自摸索的時候，懲罰性的觀念太強，是不敢碰觸任何事的。(這是弊)
Let us change an angle to look the the pro and con of bad karma. Many people understand that people should learn and grow from their mistakes. If that is the case, why are Buddhists so afraid of making mistakes? Because they don't want to be punished and accumulate bad karma. This is only human nature. But if you don't make mistakes, how would you know what is the right thing to do? Even if your parents taught you well, there will always comes a time when you need to grope about in the world on your own. If your fear of punishment is too strong, you will be afraid to touch and do anythings. (This is con.)
但是有業障觀念的人，做事情的時候會想到造福的問題，因為不想要有障礙纏身，會盡其所能的幫助別人，盡其所能的不傷害別人，來成就自己的福報 。( 這是利)
But the idea of karma will allow people to think about the issues of good and bad karma. Because they don't want to have bad karma wrap around them, they will do all they can to help others and avoid hurting others in order to accumulate good karma. (This is pro.)
無論如何! 在這裡討論很多想法，是想激發更多更好的人生路，讓許多善良的人有更美好的明天，想回頭者有重生的修法，千萬不要在窄巷裡逃避，修行是要讓自己走更寬的路，哪怕只是有佛法慨念而已!
Regardless, we have discussed many ideas here hoping to stimulate more and better ways of life for good people. So that they can have a better tomorrow. For people who sincerely want to repent to have a method to move forward, and not just avoiding the issues in an alley way. Buddhist Practice is to allow yourself to walk a wider path, not just to learn about Buddhism.
業必須論述這麼多，是佛法本身談論、因、緣、果的引發，那裡面講的都是行動與果實的問題。還有業障是一時的不方便，絕不是不能走出來的罪，這才是最重要的觀點。
I discussed this topic at this length is because deeds are extensions of Dharma's discussion on Yin, Yuan and Karmic Results. This is all about actions, behaviors and the results of these actions. Finally, the most important point to know about "bad karma" is that "bad karma" is only a temporary inconvenience, not sins that you can never escape.
半寄 Master Ban Ji
上一篇 Previous Part
When people are faced with issues that they cannot resolve, especially those that involved pain and suffering, they are only willing to find reasons to comfort themselves. These approaches cause Buddhism's discussions of bad-karma to develop to the limit.
換個角度來看障的利與弊，大部分的人都很熟悉從挫折中成長這句話，那佛教徒為什麼這麼怕做錯事，怕被懲罰，怕招來惡果，這些都是可理解也是人之常情，然而人生下來沒做過錯的事，怎會知道什麼事是對的? 就算父母的教育非常出色，但總有自己得親自摸索的時候，懲罰性的觀念太強，是不敢碰觸任何事的。(這是弊)
Let us change an angle to look the the pro and con of bad karma. Many people understand that people should learn and grow from their mistakes. If that is the case, why are Buddhists so afraid of making mistakes? Because they don't want to be punished and accumulate bad karma. This is only human nature. But if you don't make mistakes, how would you know what is the right thing to do? Even if your parents taught you well, there will always comes a time when you need to grope about in the world on your own. If your fear of punishment is too strong, you will be afraid to touch and do anythings. (This is con.)
但是有業障觀念的人，做事情的時候會想到造福的問題，因為不想要有障礙纏身，會盡其所能的幫助別人，盡其所能的不傷害別人，來成就自己的福報 。( 這是利)
But the idea of karma will allow people to think about the issues of good and bad karma. Because they don't want to have bad karma wrap around them, they will do all they can to help others and avoid hurting others in order to accumulate good karma. (This is pro.)
無論如何! 在這裡討論很多想法，是想激發更多更好的人生路，讓許多善良的人有更美好的明天，想回頭者有重生的修法，千萬不要在窄巷裡逃避，修行是要讓自己走更寬的路，哪怕只是有佛法慨念而已!
Regardless, we have discussed many ideas here hoping to stimulate more and better ways of life for good people. So that they can have a better tomorrow. For people who sincerely want to repent to have a method to move forward, and not just avoiding the issues in an alley way. Buddhist Practice is to allow yourself to walk a wider path, not just to learn about Buddhism.
業必須論述這麼多，是佛法本身談論、因、緣、果的引發，那裡面講的都是行動與果實的問題。還有業障是一時的不方便，絕不是不能走出來的罪，這才是最重要的觀點。
I discussed this topic at this length is because deeds are extensions of Dharma's discussion on Yin, Yuan and Karmic Results. This is all about actions, behaviors and the results of these actions. Finally, the most important point to know about "bad karma" is that "bad karma" is only a temporary inconvenience, not sins that you can never escape.
半寄 Master Ban Ji
上一篇 Previous Part
2011年11月15日 星期二
業的學理 4 A Discourse on Deeds 4
佛陀在經典裡曾經這樣說過惡業：一隻牛想逃跑掙脫牠的牛車，主人看見了，把牠牽了回來又佩帶上枷鎖，這下連跑都不可能，比喻人不想還債時，後果是這樣。
In some Buddhist Texts, Buddha provided the following story regarding "bad deeds": An ox was trying to escape from its oxcart. The owner saw its attempt, and lassoed it back. The owner put the ox back with the oxcart and also added locks and chains so that ox cannot try to escape again. The meaning behind this story is that if a person is trying to escape from paying off his karmic debt, this is what will happen to him.
一般人總以為自己很聰明，可以想辦法逃避，如果有一天你自己發覺，你只是被圏住的人，這時還會認為自己厲害? 業是人造成的，想改變由行動做起，哪怕人在大環境裡! 自己努力依然能創造好的果實，
Most people always think of themselves as very smart, and can always find ways to avoid karmic debts. However, if you find that you are on a leash, would you still think you are so smart? Deeds are always caused by people. If you want to change them, you need to start with actions. Efforts can still create good results.
學佛法是因我們太平凡，太貧瘠，想從覺悟者身上學到他的解脫! 他的智慧! 不是要陷自己於更消極的處境，一個由人一生所演練成的自我世界，層層幸福也好，層層苦難也罷! 請好好的品嚐，好與壞都能再度啟發自己，帶自己去看之前想都不曾想過的生命，所有的成長都在事情裡，我們不能假設事情該如何對待自己? 卻該讓自己在成與敗之間，站穩。
We learn Buddhism because we are too ordinary and impoverished, so that we try to learn how the "awaken one" achieved his release and his wisdom. We don't learn Buddhism so that we can sink ourselves into more passive and negative situations. Our worlds are created by ourselves, accumulated and through the actions of our lifetime. It is full of blessings and sufferings, that we should savor, because the goods and the bads can always stimulate and enlighten us. They can let us see what we thought was not possible. We grew with the issues that we faced, and we cannot assume how these issues will treat us. We should stand tall between success and failure.
連還債時都是這樣的態度，還怕還不完嗎? 請看看自己替自己建構了什麼世界? 該如何下手整理。
If you can have this type of attitude when it comes to paying back karmic debt, you should not worry about not be able to pay it off. Please see for yourself the world that you have created, then you will know how to change it.
半寄 Master Ban Ji
In some Buddhist Texts, Buddha provided the following story regarding "bad deeds": An ox was trying to escape from its oxcart. The owner saw its attempt, and lassoed it back. The owner put the ox back with the oxcart and also added locks and chains so that ox cannot try to escape again. The meaning behind this story is that if a person is trying to escape from paying off his karmic debt, this is what will happen to him.
一般人總以為自己很聰明，可以想辦法逃避，如果有一天你自己發覺，你只是被圏住的人，這時還會認為自己厲害? 業是人造成的，想改變由行動做起，哪怕人在大環境裡! 自己努力依然能創造好的果實，
Most people always think of themselves as very smart, and can always find ways to avoid karmic debts. However, if you find that you are on a leash, would you still think you are so smart? Deeds are always caused by people. If you want to change them, you need to start with actions. Efforts can still create good results.
學佛法是因我們太平凡，太貧瘠，想從覺悟者身上學到他的解脫! 他的智慧! 不是要陷自己於更消極的處境，一個由人一生所演練成的自我世界，層層幸福也好，層層苦難也罷! 請好好的品嚐，好與壞都能再度啟發自己，帶自己去看之前想都不曾想過的生命，所有的成長都在事情裡，我們不能假設事情該如何對待自己? 卻該讓自己在成與敗之間，站穩。
We learn Buddhism because we are too ordinary and impoverished, so that we try to learn how the "awaken one" achieved his release and his wisdom. We don't learn Buddhism so that we can sink ourselves into more passive and negative situations. Our worlds are created by ourselves, accumulated and through the actions of our lifetime. It is full of blessings and sufferings, that we should savor, because the goods and the bads can always stimulate and enlighten us. They can let us see what we thought was not possible. We grew with the issues that we faced, and we cannot assume how these issues will treat us. We should stand tall between success and failure.
連還債時都是這樣的態度，還怕還不完嗎? 請看看自己替自己建構了什麼世界? 該如何下手整理。
If you can have this type of attitude when it comes to paying back karmic debt, you should not worry about not be able to pay it off. Please see for yourself the world that you have created, then you will know how to change it.
半寄 Master Ban Ji
2011年11月14日 星期一
業的學理 3 A Discourse on Deeds 3
惡業的纏繞很痛苦的 ，在看過泰國一部電影裡 ，描述主角病痛纏身 ，會自己認為是當兵殺人的結果 ，但重點是他是保衛自己的人，不是入侵者 ，那為什麼有宗教信仰或慈悲心的人 ，總會認為自己錯 ? 惡業固然可怕，但也不是一概用消極認錯法想解決 !
To be entwined in bad deeds is very painful. I remember a Thai movie that had a protagonist living with many kind of terrible ailments. To the protagonist, these ailments are the consequences of the people he killed as a solider. And as a solider, he was someone who was protecting himself, and not an aggressor. But why should people who have religious faith or compassion always think they are in the wrong? Bad deeds might be terrible, but should we always use passive methods of admitting errors as a way to fix them?
這樣述說惡業的因緣果，只會造成該懺悔的人不用懺悔，不該懺悔的人倒在苦海裡。
This way of interpreting karma as result of "bad deeds" will only cause people who should repent to not repent, and people who should not repent to always suffer for their errors.
一件事的引發，原因多到數不清，我們無能力當判官，卻也不應該輕易指責自己，小人物如我輩者，能有的是一個清楚的腦袋，讓自己面對苦難時不致於方寸盡失。
The cause of an issue can have uncountable number of reasons, and we are not in any position to judge. More over, we should not always blame ourselves. Little people like us can only hope to have a clear and rational mind, so that we don't loss composure when faced with difficulties.
而懺悔者面對自己，也需要提出具體的自我對治方法 ，不使自己的懺悔流於形式，自欺欺人，用真正行動力徹底挽救自己 。
You need to face yourself as you repent, and come up with concrete methods to correct and change yourself. Repentance should not be formulaic and shallow, because it will only cause you to deceive yourself. You need to use real behaviors to save yourself.
半寄 Master Ban Ji
To be entwined in bad deeds is very painful. I remember a Thai movie that had a protagonist living with many kind of terrible ailments. To the protagonist, these ailments are the consequences of the people he killed as a solider. And as a solider, he was someone who was protecting himself, and not an aggressor. But why should people who have religious faith or compassion always think they are in the wrong? Bad deeds might be terrible, but should we always use passive methods of admitting errors as a way to fix them?
這樣述說惡業的因緣果，只會造成該懺悔的人不用懺悔，不該懺悔的人倒在苦海裡。
This way of interpreting karma as result of "bad deeds" will only cause people who should repent to not repent, and people who should not repent to always suffer for their errors.
一件事的引發，原因多到數不清，我們無能力當判官，卻也不應該輕易指責自己，小人物如我輩者，能有的是一個清楚的腦袋，讓自己面對苦難時不致於方寸盡失。
The cause of an issue can have uncountable number of reasons, and we are not in any position to judge. More over, we should not always blame ourselves. Little people like us can only hope to have a clear and rational mind, so that we don't loss composure when faced with difficulties.
而懺悔者面對自己，也需要提出具體的自我對治方法 ，不使自己的懺悔流於形式，自欺欺人，用真正行動力徹底挽救自己 。
You need to face yourself as you repent, and come up with concrete methods to correct and change yourself. Repentance should not be formulaic and shallow, because it will only cause you to deceive yourself. You need to use real behaviors to save yourself.
半寄 Master Ban Ji
2011年11月13日 星期日
業的學理 2 A Discourse on Deeds 2
惡業看似恐怖但是想辦法，一定有解決的管道，傳統上的教法都會要求懺悔。
"Bad deed" might seem horrifying from karmic debt's perspective, but there is a way to handle it if you are willing to try. Traditional Buddhists think repentance is the main method for dealing with "bad deeds."
懺悔是一定要的，但它只是一個起頭的動作，有些人根本不認為自己有錯，反而是在一種壓力下認錯，或者是一直很不順利，只好認為自己有錯，但是這些心態都不能幫助自己。
Of course repentance is necessary, but it is only the beginning. Some people do not think what they did was bad, and they agree to admit their mistakes out of pressure. Others agree to admit mistake simply because of constant failures. These attitudes do not help.
惡業會成立，一個必然條件，一定是攻擊過別人，或者是心理面不斷詛咒別人，還有競爭引發的，甚至於是保護自己造成(保護自己歸屬於糾纏，對方被殺會想報復表面上看起來也像惡業)惡業是很多行為的統稱，層次上、內、外、的結構是相當複雜的，不能就外表的遭遇去斷定。
"Bad deeds" do not appear out of thin air. They are produced when you attacked other people, or with your constantly wishing other people ill. In additional, "bad deeds" can be the result of competition, even from self-defense. (Self-defense is classified as entanglement. If you killed another person as a result of self-defense, the person that you killed will want his revenge. On the surface, it can look like a "bad deed".) "Bad deed" is a general name for many type of behaviors, and can be very complicated. These behaviors cannot be judged simply from the appearance.
但總得舉個解決例子: 假設你以前有暴力傾向，現在改了，但人們依舊對你不友善，那要忍耐，因為被你攻擊過的痛苦點還沒有消失，你想快一點度過，可以! 設法讓自己內心暴力的來源一併消失，不要以為外面不攻擊別人就可以，那樣當然也很好，但你想快點解脫痛苦，當然連根挖除是最快的方法。
Let's use an example. If you had a tendency toward violence but have since changed. People will still not be friendly toward you. But you will need to endure these unfriendliness, because the pains as the results of your past violence have not completely disappeared. If you want them to pass quickly, you will need to make the sources for you violent tendencies vanish. It is not enough to simply not attack other people. It is of course good not to do so, but if you want to be quickly released from this situation, the best and fastest way is to excavate the root of violence.
再說被糾纏的人，也很痛苦。 然而這不是自己的錯，那怎辦呢? 練武功，練什麼武功，佛法的武功，用對的思維方法強化內心，不能用懺悔法想解決，那沒用，會糾纏你表示侵略者不甘被殺，那你懺悔是想還他一條命嗎? 如果不是請用其他方式! 用思維聚集的力量，強而有力的擺脫糾纏，用懺悔只會讓自己的心志更加削弱，到頭真成了苦海無邊。
It is also very painful for the person who are entangled in the other side of a "bad deed" as a victim. Of course this is not the victim's fault. Then what? The solution is to practice "kung-fu". What kind of "kung-fu?" "Buddhist kung-fu". That is to strengthen your heart and mind with correct reasoning. As a victim, you cannot use repentance because it is useless. An attacker engaged you in a struggle because he does not want to be killed. So you want to give him his lifeline by repenting? If the answer is no, then you need to find another way. Use the power that is the result of your reasoning abilities to get yourself released from this struggle. Repentance will only reduce your will, and in the end, it will really become suffering without end.
半寄 Master Ban Ji
上一篇 Previous Part Next Part下一篇
"Bad deed" might seem horrifying from karmic debt's perspective, but there is a way to handle it if you are willing to try. Traditional Buddhists think repentance is the main method for dealing with "bad deeds."
懺悔是一定要的，但它只是一個起頭的動作，有些人根本不認為自己有錯，反而是在一種壓力下認錯，或者是一直很不順利，只好認為自己有錯，但是這些心態都不能幫助自己。
Of course repentance is necessary, but it is only the beginning. Some people do not think what they did was bad, and they agree to admit their mistakes out of pressure. Others agree to admit mistake simply because of constant failures. These attitudes do not help.
惡業會成立，一個必然條件，一定是攻擊過別人，或者是心理面不斷詛咒別人，還有競爭引發的，甚至於是保護自己造成(保護自己歸屬於糾纏，對方被殺會想報復表面上看起來也像惡業)惡業是很多行為的統稱，層次上、內、外、的結構是相當複雜的，不能就外表的遭遇去斷定。
"Bad deeds" do not appear out of thin air. They are produced when you attacked other people, or with your constantly wishing other people ill. In additional, "bad deeds" can be the result of competition, even from self-defense. (Self-defense is classified as entanglement. If you killed another person as a result of self-defense, the person that you killed will want his revenge. On the surface, it can look like a "bad deed".) "Bad deed" is a general name for many type of behaviors, and can be very complicated. These behaviors cannot be judged simply from the appearance.
但總得舉個解決例子: 假設你以前有暴力傾向，現在改了，但人們依舊對你不友善，那要忍耐，因為被你攻擊過的痛苦點還沒有消失，你想快一點度過，可以! 設法讓自己內心暴力的來源一併消失，不要以為外面不攻擊別人就可以，那樣當然也很好，但你想快點解脫痛苦，當然連根挖除是最快的方法。
Let's use an example. If you had a tendency toward violence but have since changed. People will still not be friendly toward you. But you will need to endure these unfriendliness, because the pains as the results of your past violence have not completely disappeared. If you want them to pass quickly, you will need to make the sources for you violent tendencies vanish. It is not enough to simply not attack other people. It is of course good not to do so, but if you want to be quickly released from this situation, the best and fastest way is to excavate the root of violence.
再說被糾纏的人，也很痛苦。 然而這不是自己的錯，那怎辦呢? 練武功，練什麼武功，佛法的武功，用對的思維方法強化內心，不能用懺悔法想解決，那沒用，會糾纏你表示侵略者不甘被殺，那你懺悔是想還他一條命嗎? 如果不是請用其他方式! 用思維聚集的力量，強而有力的擺脫糾纏，用懺悔只會讓自己的心志更加削弱，到頭真成了苦海無邊。
It is also very painful for the person who are entangled in the other side of a "bad deed" as a victim. Of course this is not the victim's fault. Then what? The solution is to practice "kung-fu". What kind of "kung-fu?" "Buddhist kung-fu". That is to strengthen your heart and mind with correct reasoning. As a victim, you cannot use repentance because it is useless. An attacker engaged you in a struggle because he does not want to be killed. So you want to give him his lifeline by repenting? If the answer is no, then you need to find another way. Use the power that is the result of your reasoning abilities to get yourself released from this struggle. Repentance will only reduce your will, and in the end, it will really become suffering without end.
半寄 Master Ban Ji
上一篇 Previous Part Next Part下一篇
2011年11月12日 星期六
業的學理 1 A Discourse on Deeds 1
[Note:] 業 in here means "action that was accomplished", so I use "deed" to translate this word to mean "that which is done." 業 are often translated as "Karma", but I think "deed" is better here.
上了年紀的人，或多或少有一種體會，一生的遭遇雷同點很多，這個人不喜歡，換了一個也差不多，這個行業不怎麼賺錢，下一個更慘! 通常這些倒楣事一再重演，便想算命，改名字、指責別人、就是不曾冷靜下來想自己。
When a person reaches a certain age, he might have a feeling that there are many similar encounters in one's life. I don't like this person, but that other one is not much better. This business didn't make a lot of money, but the next was even worse. These sorts of unlucky things kept repeating to a person, and he might seek out fortune tellers, blaming others and even change names to try to change his fortune. But he will never stop and think about himself as the cause of these bad fortunes.
職場上也有很多方法，教人如何運作自己與別人相處，甚至管理! 但那是外在的自我強化。
There are many self-improvement books that teach a person how to live, relate and work with other people, even how to manage them. But these only teaches you how to do so externally, with a facade.
為生存必要戴的面具，相信大多數的人，是不敢觸摸自己很虛的那個區塊，怕觸摸後會崩潰! 大多數人因害怕，而任由自己浮浮沈沈一生!
The masks that people must wear are part of life. But I believe many people are afraid to touch the emptiness and darkness within oneself. They fear that they will fall apart and collapse once they see and touch emptiness and darkness. Because of fear, most people allows themselves to float away their own lives.
人從小到大儘管命運再怎麼不同，受某種無形力量牽引，而導致人的一生，那種冥冥之中有的一種感覺，相信大多數有年齡的人不會否認，那就是業的牽引，福業引人至有福處，惡業引人至恐怖處!
Many people must have the feeling that they were pushed and tugged by some invisible forces in their lives, guiding them from one place to another. That's is the force of deeds. Positive deeds lead to blessed land, and negative deeds lead to horror.
【 業 】已作成的事，既然成了，果便開始產生威力。福業大家欣然接受，惡業人人都說因果(簡單說法)是沒有的，不能相信的，但這樣說就能趨吉避凶嗎?若是可以我大慨要放棄修行，就因沒辦法，我也只好乖乖面對自己的一切 !
A deed is that which is done by an action. Since the action is finished, the karmic result will begin to exert itself. Of course, everyone is happy to get good karmic results. But when people have bad karmic results, they say "bad karma" (the simplistic version) is not real and cannot be believed. But can one get better fortune and avoid bad luck by simply denying the existence of bad karma? If that is the case, I would quit practicing Buddhism myself. But that is not the case, so I need to face the consequence of my actions.
很多纏縛於身的枷鎖，不是說不要就可以不要，真走到了! 或許祇能無語問蒼天! 惡業的可怕! 在於人身心，都受到牽制，想自由還完債再說!
Shackles and chains that tie us are not something that we can freely remove. The horror of bad deeds is that they tie around both our bodies and spirits. Freedom is only possible after all the karmic debts have been paid.
{業}一種無形的力量，卻牢牢繫住每一個人，不論你有無信仰。很多無形的感覺寫在自己的人生裡，無法寫在教科書上的。
Deed is an invisible force, but it is firmly around everyone, regardless of your faith. There are many unseen feelings that are written on one's life. These cannot be written down in a text book.
半寄 Master Ban Ji
上了年紀的人，或多或少有一種體會，一生的遭遇雷同點很多，這個人不喜歡，換了一個也差不多，這個行業不怎麼賺錢，下一個更慘! 通常這些倒楣事一再重演，便想算命，改名字、指責別人、就是不曾冷靜下來想自己。
When a person reaches a certain age, he might have a feeling that there are many similar encounters in one's life. I don't like this person, but that other one is not much better. This business didn't make a lot of money, but the next was even worse. These sorts of unlucky things kept repeating to a person, and he might seek out fortune tellers, blaming others and even change names to try to change his fortune. But he will never stop and think about himself as the cause of these bad fortunes.
職場上也有很多方法，教人如何運作自己與別人相處，甚至管理! 但那是外在的自我強化。
There are many self-improvement books that teach a person how to live, relate and work with other people, even how to manage them. But these only teaches you how to do so externally, with a facade.
為生存必要戴的面具，相信大多數的人，是不敢觸摸自己很虛的那個區塊，怕觸摸後會崩潰! 大多數人因害怕，而任由自己浮浮沈沈一生!
The masks that people must wear are part of life. But I believe many people are afraid to touch the emptiness and darkness within oneself. They fear that they will fall apart and collapse once they see and touch emptiness and darkness. Because of fear, most people allows themselves to float away their own lives.
人從小到大儘管命運再怎麼不同，受某種無形力量牽引，而導致人的一生，那種冥冥之中有的一種感覺，相信大多數有年齡的人不會否認，那就是業的牽引，福業引人至有福處，惡業引人至恐怖處!
Many people must have the feeling that they were pushed and tugged by some invisible forces in their lives, guiding them from one place to another. That's is the force of deeds. Positive deeds lead to blessed land, and negative deeds lead to horror.
【 業 】已作成的事，既然成了，果便開始產生威力。福業大家欣然接受，惡業人人都說因果(簡單說法)是沒有的，不能相信的，但這樣說就能趨吉避凶嗎?若是可以我大慨要放棄修行，就因沒辦法，我也只好乖乖面對自己的一切 !
A deed is that which is done by an action. Since the action is finished, the karmic result will begin to exert itself. Of course, everyone is happy to get good karmic results. But when people have bad karmic results, they say "bad karma" (the simplistic version) is not real and cannot be believed. But can one get better fortune and avoid bad luck by simply denying the existence of bad karma? If that is the case, I would quit practicing Buddhism myself. But that is not the case, so I need to face the consequence of my actions.
很多纏縛於身的枷鎖，不是說不要就可以不要，真走到了! 或許祇能無語問蒼天! 惡業的可怕! 在於人身心，都受到牽制，想自由還完債再說!
Shackles and chains that tie us are not something that we can freely remove. The horror of bad deeds is that they tie around both our bodies and spirits. Freedom is only possible after all the karmic debts have been paid.
{業}一種無形的力量，卻牢牢繫住每一個人，不論你有無信仰。很多無形的感覺寫在自己的人生裡，無法寫在教科書上的。
Deed is an invisible force, but it is firmly around everyone, regardless of your faith. There are many unseen feelings that are written on one's life. These cannot be written down in a text book.
半寄 Master Ban Ji
2011年11月5日 星期六
佛教還債說 第六步 Paying Karmic Debt with Buddhism, The Sixth Step
在上面說的點努力幾年，打下一個好的基礎，因在這裡紮根有了力量，對空法的了解會多一點，也會有一些力量接受它，空法的體悟進入一些在心裡以後，會真正感受内心空間度的射放，這時能力已開始增強，更俱備賺錢能力，也俱足往上爬的本錢，拿這些去還債! 拿這些讓自己重生! 重罪輕受不是不能實現的，
Previously, I talked about putting forth efforts for a few years to create a good foundation. Because once your root is deep and strong enough, you will be able to empirically understand Śūnyatā a bit more. You will also be able to tolerate and accept Śūnyatā. Once you have embraced Śūnyatā, you will be able to feel your mind opening up. At this time, your abilities will start to increase. You will have the capital and the ability to earn enough to pay back your karmic debt. After paying back the karmic debt, you can then use this ability to reborn. "Serious wrongs can be lightly punished" is not impossible.
佛陀說過一種情形，叫勘忍，意思是俱有忍耐能力的人，用馱負性質的忍耐，完成一連串看似艱難的內容，人生到此多少可以: 坐看雲起時
Buddha described a condition called "Kan Ren"[Note 1], this means that a person with the quality of endurance, like enduring a heavy pack on the back, can finish a series of seeming difficult tasks under difficult situation. When you have arrived at this point, you will be able to "Sit and watch clouds form."[Note 2]
半寄 Master Ban Ji
[Note 1] 勘忍 "Ken Ren": I really cannot find a good English translation for this phrase. So I left them phonetically.
[Note 2] 坐看雲起時 "Sit and watch clouds form.": This is from a poem written by a poet in the Tang dynasty, Wang Wei. The original poem is 「行到水窮處，坐看雲起時」 "Reached the place with no water, Sit and watch clouds form." Literally, this means that when you are following the river toward its source and reached the end that you can no longer see any water, it is time to sit and look at the cloud forms. To me, this means that once you have finished a series of difficult tasks, you are ready for the next stage. Other people might disagree.
上一篇 Previous Part
Previously, I talked about putting forth efforts for a few years to create a good foundation. Because once your root is deep and strong enough, you will be able to empirically understand Śūnyatā a bit more. You will also be able to tolerate and accept Śūnyatā. Once you have embraced Śūnyatā, you will be able to feel your mind opening up. At this time, your abilities will start to increase. You will have the capital and the ability to earn enough to pay back your karmic debt. After paying back the karmic debt, you can then use this ability to reborn. "Serious wrongs can be lightly punished" is not impossible.
佛陀說過一種情形，叫勘忍，意思是俱有忍耐能力的人，用馱負性質的忍耐，完成一連串看似艱難的內容，人生到此多少可以: 坐看雲起時
Buddha described a condition called "Kan Ren"[Note 1], this means that a person with the quality of endurance, like enduring a heavy pack on the back, can finish a series of seeming difficult tasks under difficult situation. When you have arrived at this point, you will be able to "Sit and watch clouds form."[Note 2]
半寄 Master Ban Ji
[Note 1] 勘忍 "Ken Ren": I really cannot find a good English translation for this phrase. So I left them phonetically.
[Note 2] 坐看雲起時 "Sit and watch clouds form.": This is from a poem written by a poet in the Tang dynasty, Wang Wei. The original poem is 「行到水窮處，坐看雲起時」 "Reached the place with no water, Sit and watch clouds form." Literally, this means that when you are following the river toward its source and reached the end that you can no longer see any water, it is time to sit and look at the cloud forms. To me, this means that once you have finished a series of difficult tasks, you are ready for the next stage. Other people might disagree.
上一篇 Previous Part
2011年11月4日 星期五
佛教還債說 第五步 Paying Karmic Debt with Buddhism, The Fifth Step
上一篇說教養自己，不知讀者清楚嗎?
I wonder if readers are clear about the "Self-Education" mentioned in the previous article.
這是一種自我要求， 譬如: 遇事會衝動的人，跟自己比，看同樣的情緒有沒有得到進一步的進展。
This is a type of self-demand. For example, a person who is often excitable can compare with himself to see if he has made any progress when he's under the same situation.
懦弱的人也一樣，設自己為目標，跟自己比有進步就好，求進步有一點很重要，只看自己，
Likewise for a weak person. You should use yourself as a measuring stick, and as long as you improve against yourself, that is enough. This is an important point about the desire to improve; just look at yourself.
這絕對不是自我的傲慢! 反而是讓自己安靜的方法，重新塑造自己的第一個條件，先甩開社會給的觀念{競爭}，
This is not about narcissistic arrogance! This is a way to let yourself be calm. The first step to create a new self is to throw away the concept of "competition" promoted by the society.
這樣說: 讀者一定又說那生活怎麼辦? 一個比喻: 如果你只有能力賺一百元，請先賺這一百元，等你已有能力賺二百元你再賺二百元，沒有能力的競爭只會更擊毀你，你必須先遠離世俗的見解。
Many readers must clamor "What about the real life?" Here is an analogy, if you can only earn 100 dollars, please earn this 100 dollars first. When you have the ability to earn 200 dollars, then you can go about the business of earning 200 dollars. If you have no ability, competition will only destroy you. You need to get as far away as possible from these worldly ideas.
修道本來就是很個人的事! 自己清楚自己在做什麼最重要，別人明不明白不重要，因為身邊的人，不見得可以接受你只賺一百元，你必須! 必須! 相當清楚自己的立場。在寂寞中支撐自己，在沒有掌聲中建設自己。 要沒辦法撐住，那就不要再抱怨日子不好，因你不願努力。
Practice Buddhism is a very personal matter! The most important thing is to understand what you are doing. It doesn't matter if other people understand, because the people around you cannot necessary accept that you can only earn 100 dollars. But you must, MUST clearly understand your situation. You must support yourself in your solitude, and be able to remake yourself with no applause surrounding you. If you cannot do this, then please do not complain about life, because you are not willing to put forth the efforts.
半寄 Master Ban Ji
I wonder if readers are clear about the "Self-Education" mentioned in the previous article.
這是一種自我要求， 譬如: 遇事會衝動的人，跟自己比，看同樣的情緒有沒有得到進一步的進展。
This is a type of self-demand. For example, a person who is often excitable can compare with himself to see if he has made any progress when he's under the same situation.
懦弱的人也一樣，設自己為目標，跟自己比有進步就好，求進步有一點很重要，只看自己，
Likewise for a weak person. You should use yourself as a measuring stick, and as long as you improve against yourself, that is enough. This is an important point about the desire to improve; just look at yourself.
這絕對不是自我的傲慢! 反而是讓自己安靜的方法，重新塑造自己的第一個條件，先甩開社會給的觀念{競爭}，
This is not about narcissistic arrogance! This is a way to let yourself be calm. The first step to create a new self is to throw away the concept of "competition" promoted by the society.
這樣說: 讀者一定又說那生活怎麼辦? 一個比喻: 如果你只有能力賺一百元，請先賺這一百元，等你已有能力賺二百元你再賺二百元，沒有能力的競爭只會更擊毀你，你必須先遠離世俗的見解。
Many readers must clamor "What about the real life?" Here is an analogy, if you can only earn 100 dollars, please earn this 100 dollars first. When you have the ability to earn 200 dollars, then you can go about the business of earning 200 dollars. If you have no ability, competition will only destroy you. You need to get as far away as possible from these worldly ideas.
修道本來就是很個人的事! 自己清楚自己在做什麼最重要，別人明不明白不重要，因為身邊的人，不見得可以接受你只賺一百元，你必須! 必須! 相當清楚自己的立場。在寂寞中支撐自己，在沒有掌聲中建設自己。 要沒辦法撐住，那就不要再抱怨日子不好，因你不願努力。
Practice Buddhism is a very personal matter! The most important thing is to understand what you are doing. It doesn't matter if other people understand, because the people around you cannot necessary accept that you can only earn 100 dollars. But you must, MUST clearly understand your situation. You must support yourself in your solitude, and be able to remake yourself with no applause surrounding you. If you cannot do this, then please do not complain about life, because you are not willing to put forth the efforts.
半寄 Master Ban Ji
2011年11月3日 星期四
佛教還債說 第四步 Paying Karmic Debt with Buddhism, The Fourth Step
假使很努力，但總覺推不動自己，可能要想到福不足夠的問題，福不足像車子沒油跑不動。
If you have tried all you can, but do not feel like you are able to move yourself along. You might have to consider the reason is lack of "good karma". Lacking "good karma" is like a car without fuel, and you must find a way to accumulate "good karma."
這時候修福必須納進來，修福大約的兩個方向，出錢或出力，用實際的付出行為，替自己儲藏動力，這是一定的，但什麼管道付出? 在自己做得到的範圍，或者社會上慈善機構很多，這裡不再贅述。
There are typically two methods to accumulate "good karma", donate money or donate effort. You must provide concrete and visible efforts to help you store "good karma" in order to provide the fuels that will enable you to move forward. But how do you to put forth the efforts? You should do whatever is within your abilities, or you can do so with one of the many charitable organizations in the world.
有了福報的加持，至少可以先喘口氣，這種喘息是要讓自己有時間安靜下來，多想想為什麼走不動了? 人生的路就是這樣! 也要常常檢查，習慣了就知道怎麼修理自己，是真的、自己要學會修理自己，斯文一點講: 就是自己要教養自己，讓自己達到一個自我界定的滿足點。 自我教養可以做到，代表你已有力量!
Once you have the support of "good karma", at least you will be able to take a breath and rest. This is so that you have the time to think about the reason for your lack of progress. This is just the way of life. If you check yourself often, you will figure out how to fix yourself. Another way of saying this is that you need to teach yourself to arrive at a self-defined point within you. If you can do this, "self-education," you will have the ability to move forward.
半寄 Master Ban Ji
If you have tried all you can, but do not feel like you are able to move yourself along. You might have to consider the reason is lack of "good karma". Lacking "good karma" is like a car without fuel, and you must find a way to accumulate "good karma."
這時候修福必須納進來，修福大約的兩個方向，出錢或出力，用實際的付出行為，替自己儲藏動力，這是一定的，但什麼管道付出? 在自己做得到的範圍，或者社會上慈善機構很多，這裡不再贅述。
There are typically two methods to accumulate "good karma", donate money or donate effort. You must provide concrete and visible efforts to help you store "good karma" in order to provide the fuels that will enable you to move forward. But how do you to put forth the efforts? You should do whatever is within your abilities, or you can do so with one of the many charitable organizations in the world.
有了福報的加持，至少可以先喘口氣，這種喘息是要讓自己有時間安靜下來，多想想為什麼走不動了? 人生的路就是這樣! 也要常常檢查，習慣了就知道怎麼修理自己，是真的、自己要學會修理自己，斯文一點講: 就是自己要教養自己，讓自己達到一個自我界定的滿足點。 自我教養可以做到，代表你已有力量!
Once you have the support of "good karma", at least you will be able to take a breath and rest. This is so that you have the time to think about the reason for your lack of progress. This is just the way of life. If you check yourself often, you will figure out how to fix yourself. Another way of saying this is that you need to teach yourself to arrive at a self-defined point within you. If you can do this, "self-education," you will have the ability to move forward.
半寄 Master Ban Ji
2011年11月2日 星期三
佛教還債說 第三步 Paying Karmic Debt with Buddhism, The Third Step
前段說到遺傳基因，看起來挺悲觀的，但不要忘了還有一種可能 {蓮花化生}。 可以這樣! 生命便可開展另一種形式，努力以赴的往新的目標紮根，根據經驗採了剎車以後，要在這裡重新建立一種全新自我的想法，也許你已習慣消極，沒有外面的掌聲很難積極，但既然有勇氣採剎車，就必須在這裡堅持! 自己給自己掌聲。
Previously, we talked about the limits heredity and genetics placed upon us, and it seems very pessimistic. But let us not forget the possibility that was mentioned with the phrase: "reborn from lotus flowers". If you can do this, then life can start anew with a new form. Then you can work on establishing a root to a new goal.
Based on experience, after you have stopped wallowing in negative emotions, it is hard to create an idea of a new me. Maybe it is because you are used to passivity, and it is hard to be motivated without applauds from the outside. But if you have the courage to stop, then you will need to preserver here and give yourself the applauds you need.
在這個點努力思維佛法，努力讓佛法進入到心裡層次，然後再轉成可用的力量。
You should make efforts in this situation and continue to think about the meaning of Buddha's teachings, and let them sink into you. Then, you will be able to transform these ideas into useable forces.
五年到十年間奠下基礎，覺得很久嗎? 不會! 這可是一件大工程，所以要像馬拉松選手一樣，訓練耐力、 抗壓力、 持久力。 真能產生扭轉的力量，哪怕一點! 都足以讓你的人生起變化，生命的價值難道不是在覺得渺小飄搖的人海裡，找到自己! 又很真實的看到自己嗎? 很夠本的。
It takes about 5 to 10 years to establish a foundation here. Feels like a long time? Not really! This is a big task, so you need to have the mentality of a marathon runner. You need to develop endurance, anti-stress ability and patience. This can really create the catalyst of change in you. Even just a little bit will make a change in your life.
Isn't the purpose of life finding yourself in the ocean of humanity and see the true you?
盡全力在這裡紮根，不讓自己又被以往拖回去! 一定要讓自己跟以往畫出分水嶺， 一遍又一遍的堅持，等待! 自己在用功後的成熟。
You need to make every effort to establish a root here, and don't let yourself be drag back to the past. You must draw a line between yourself and the past. You need to persist, over and over, and wait for the moment of maturity after your hard efforts.
半寄 Master Ban Ji
Previously, we talked about the limits heredity and genetics placed upon us, and it seems very pessimistic. But let us not forget the possibility that was mentioned with the phrase: "reborn from lotus flowers". If you can do this, then life can start anew with a new form. Then you can work on establishing a root to a new goal.
Based on experience, after you have stopped wallowing in negative emotions, it is hard to create an idea of a new me. Maybe it is because you are used to passivity, and it is hard to be motivated without applauds from the outside. But if you have the courage to stop, then you will need to preserver here and give yourself the applauds you need.
在這個點努力思維佛法，努力讓佛法進入到心裡層次，然後再轉成可用的力量。
You should make efforts in this situation and continue to think about the meaning of Buddha's teachings, and let them sink into you. Then, you will be able to transform these ideas into useable forces.
五年到十年間奠下基礎，覺得很久嗎? 不會! 這可是一件大工程，所以要像馬拉松選手一樣，訓練耐力、 抗壓力、 持久力。 真能產生扭轉的力量，哪怕一點! 都足以讓你的人生起變化，生命的價值難道不是在覺得渺小飄搖的人海裡，找到自己! 又很真實的看到自己嗎? 很夠本的。
It takes about 5 to 10 years to establish a foundation here. Feels like a long time? Not really! This is a big task, so you need to have the mentality of a marathon runner. You need to develop endurance, anti-stress ability and patience. This can really create the catalyst of change in you. Even just a little bit will make a change in your life.
Isn't the purpose of life finding yourself in the ocean of humanity and see the true you?
盡全力在這裡紮根，不讓自己又被以往拖回去! 一定要讓自己跟以往畫出分水嶺， 一遍又一遍的堅持，等待! 自己在用功後的成熟。
You need to make every effort to establish a root here, and don't let yourself be drag back to the past. You must draw a line between yourself and the past. You need to persist, over and over, and wait for the moment of maturity after your hard efforts.
半寄 Master Ban Ji
2011年11月1日 星期二
佛教還債說 第二步 Paying Karmic Debt with Buddhism, The Second Step
真的意識到債脫不掉時，除負面情緒先踩剎車外，試著看自己不滿意的遭遇，是否來自家庭的教養? 家庭給予的對人、對事的做法與教導，或自己一再受挫(甚至順遂變寵壞)養成的極端 。
When you get to a point that you think you cannot discard the karmic debt, other than to put a stop to negative emotions, you can try to see if all the unsatisfactory experience came from the teaching of the family, or from your own past experiences of constant failures, or even constant successes.
有人說我生下來命運就不好，但先找點下手一樣能改造，只是看了上面說的家庭影響力就知道、一種態度乃至於想法、從小到大在養成，時間很久、吸收對的非常好，不對的很慘! 因為根紮的很深。
People will say that they are born with bad luck. But bad luck can be changed if you can find a place to start. As mentioned above, our attitudes and ideas are cultivated from our youth to old age. If we absorbed the "good" lessons, then our lives will improve. However, if we absorbed the "bad" lessons, then the result will be miserable. Because the root runs deep.
如果不是真感受到惡業糾纏的可怕! 或動彈不得的痛苦是無法下決心面對的，真要面對會陷入天人交戰的痛苦! 這種痛苦真只能求菩薩加持了，中國小說封神榜裡的哪吒，要修道時先剔骨肉還父母、再蓮花化身，是高明的小說家看出遺傳基因的厲害，要進步得先跨出先天受限的這一大關，這一大關石破天驚! 看官先休息一下。
If you don't feel the horror of struggles with bad karma, or the pain caused by inability to change, it will be very difficult be determined to face your karmic debt. The pain of facing your karmic debt really can use the blessing of Bodhisattva.
In the Chinese story The Investiture of the Gods, before Nezha started his path to become a deity, he needed to cut his flesh off his skeletons and return both the flesh and the bone to his parents. Only then, was he able to reborn from lotus flowers. The novelist was brilliant. He was able to understand the importance of heredity and genetics, and that in order to improve oneself, one must remove the limitations that came with birth. This was a ground breaking idea. So ground breaking, let us rest a bit.
半寄 Master Ban Ji
When you get to a point that you think you cannot discard the karmic debt, other than to put a stop to negative emotions, you can try to see if all the unsatisfactory experience came from the teaching of the family, or from your own past experiences of constant failures, or even constant successes.
有人說我生下來命運就不好，但先找點下手一樣能改造，只是看了上面說的家庭影響力就知道、一種態度乃至於想法、從小到大在養成，時間很久、吸收對的非常好，不對的很慘! 因為根紮的很深。
People will say that they are born with bad luck. But bad luck can be changed if you can find a place to start. As mentioned above, our attitudes and ideas are cultivated from our youth to old age. If we absorbed the "good" lessons, then our lives will improve. However, if we absorbed the "bad" lessons, then the result will be miserable. Because the root runs deep.
如果不是真感受到惡業糾纏的可怕! 或動彈不得的痛苦是無法下決心面對的，真要面對會陷入天人交戰的痛苦! 這種痛苦真只能求菩薩加持了，中國小說封神榜裡的哪吒，要修道時先剔骨肉還父母、再蓮花化身，是高明的小說家看出遺傳基因的厲害，要進步得先跨出先天受限的這一大關，這一大關石破天驚! 看官先休息一下。
If you don't feel the horror of struggles with bad karma, or the pain caused by inability to change, it will be very difficult be determined to face your karmic debt. The pain of facing your karmic debt really can use the blessing of Bodhisattva.
In the Chinese story The Investiture of the Gods, before Nezha started his path to become a deity, he needed to cut his flesh off his skeletons and return both the flesh and the bone to his parents. Only then, was he able to reborn from lotus flowers. The novelist was brilliant. He was able to understand the importance of heredity and genetics, and that in order to improve oneself, one must remove the limitations that came with birth. This was a ground breaking idea. So ground breaking, let us rest a bit.
半寄 Master Ban Ji
2011年10月31日 星期一
佛教還債說 第一步 Paying Karmic Debt with Buddhism, The First Step
上幾篇文章，有提到欠債是怎麼欠，就怎麼還!
Previous articles mentioned that one must pay back one's karmic debt in kind. That is, the debt payment must be of the similar nature and characteristics as what is owed.
有欠債的人一聽，大概會想跑了，或乾脆拒絕收看，不要緊張，我們來看看債務該怎麼還?
People who owe debt will probably refuse to keep reading and want to run away. But there is no need to be nervous. Let us look at how to repay karmic debt.
佛經提過一個理論{重罪輕受}[Note 1]，也就是很重的，不好的報應，透過修行的方法，得到一定程度的舒緩，那要修到什麼樣的程度! 才能有這樣的待遇?
Buddhist Texts have mentioned a theory that "serious wrongs can be lightly punished."[Note 1] How is this done? This can be accomplished by Practice. To what level must one achieve in Practice to be able to ease the karmic debt payment?
佛經直指空法的修入，如果用另一種比喻，我想更清楚，比方說你欠了一百萬的債務，現在先不要陷入一百萬不能還的焦慮裡，
因為沒有用，債務不會因為你的焦灼就消失!
Buddhist Texts point to the Practice of Śūnyatā. This might be easier to understand if I use another metaphor. Let us say that you owe 1 million dollars. First of all, there is no reason to be anxious about repaying 1 million dollars, because it is useless to do so. Debt will not disappear simply because you are anxious.
那該怎麼辦? 當然是再想辦法賺錢，而且賺的比一百萬還多，
那一百萬的債就不是問題，怎麼賺，第一，培養能力，第二，透過佛法給予的教授，重新看待自己的一切。
Then what should you do? The obviously answer is to find a way to make these money. It will be even better if you can make more than 1 million dollars. Because 1 million dollar debt will no longer an issue. How do you go about making these money? First, you need to develop capabilities. Second, you can do so through the teaching of Buddhist methods and take a fresh look at yourself.
讀者不要誤會我提的能力跟外面的教法是一樣的，我提的能力，是內心真正升級的世界，一種透過佛法的教導，真正看見自己的優點，缺點的世界，不是只用訓練的方式，強化自己。
Please do not confuse the capabilities that I am discussing here with the teaching of other methodologies. The capabilities that I am talking about is the evolution of your inner self to a new and better level. An improved inner self, through the teaching of Buddhist methods, will let you see your own good and bad. This is not a self-improvement method that can be accomplished simply by constant training.
人活在世界上，真能自我面對是很困難的，大部份人隨命運在起浮，遇到好的運氣就跟著好，不好的跟著沉淪，很少人對這裡面的自己，做一番探討。
It is difficult to face one self. Most people sink and float helplessly in the world. If they encounter good fortunes, their lives become better, if not, they sink. Very few people can looking at themselves and reflect.
怎麼面對自己? 我們會有很多討論出來，先說面對債務的修法，人在有債務的狀態下，最容易有的感覺是跟消極的情緒妥協，如果願意在這裡找個點踩剎車，沉淪的情形會在這裡得到控制。
How do you face yourself? We will have many discussions later about it. But let us go back to the karmic debt. When you have a karmic debt, the easiest and the most common approach is to compromise with your negative emotions. If you can find a stopping point here, then the sinking feeling will find a support and be controlled.
踩剎車的理由是債務不會因不想還債就消失，債務像枷鎖罩著身體，動彈不得，而且是全面性的不自由。
The reason we want you to stopping sinking is not because the debt will disappear. Karmic debt is like a shackle surrounding your entire body. It limits your choices and you will not have any freedom.
那種逃到天涯海角都沒用的逼迫感，只讓自己明白一件事，一定得面對，如果升起這種感情，還怕自己不會用力一踩嗎?
This feeling of no escape will only let you understand one thing: this karmic debt must be faced head on. If you have this feeling, do you still feel that you will continue to let yourself sink with your negative emotions?
(請注意佛說 的債! 是一種枷鎖扣上身的債)
(Please note that the karmic debt that Buddha talked about is the kind of debt that shackles you.)
半寄 Master Ban Ji
[Note 1] 重罪輕受 : 出自 佛說涅槃經
"serious wrongs can be lightly punished" came from Mahaparinirvana Sutra
Previous articles mentioned that one must pay back one's karmic debt in kind. That is, the debt payment must be of the similar nature and characteristics as what is owed.
有欠債的人一聽，大概會想跑了，或乾脆拒絕收看，不要緊張，我們來看看債務該怎麼還?
People who owe debt will probably refuse to keep reading and want to run away. But there is no need to be nervous. Let us look at how to repay karmic debt.
佛經提過一個理論{重罪輕受}[Note 1]，也就是很重的，不好的報應，透過修行的方法，得到一定程度的舒緩，那要修到什麼樣的程度! 才能有這樣的待遇?
Buddhist Texts have mentioned a theory that "serious wrongs can be lightly punished."[Note 1] How is this done? This can be accomplished by Practice. To what level must one achieve in Practice to be able to ease the karmic debt payment?
佛經直指空法的修入，如果用另一種比喻，我想更清楚，比方說你欠了一百萬的債務，現在先不要陷入一百萬不能還的焦慮裡，
因為沒有用，債務不會因為你的焦灼就消失!
Buddhist Texts point to the Practice of Śūnyatā. This might be easier to understand if I use another metaphor. Let us say that you owe 1 million dollars. First of all, there is no reason to be anxious about repaying 1 million dollars, because it is useless to do so. Debt will not disappear simply because you are anxious.
那該怎麼辦? 當然是再想辦法賺錢，而且賺的比一百萬還多，
那一百萬的債就不是問題，怎麼賺，第一，培養能力，第二，透過佛法給予的教授，重新看待自己的一切。
Then what should you do? The obviously answer is to find a way to make these money. It will be even better if you can make more than 1 million dollars. Because 1 million dollar debt will no longer an issue. How do you go about making these money? First, you need to develop capabilities. Second, you can do so through the teaching of Buddhist methods and take a fresh look at yourself.
讀者不要誤會我提的能力跟外面的教法是一樣的，我提的能力，是內心真正升級的世界，一種透過佛法的教導，真正看見自己的優點，缺點的世界，不是只用訓練的方式，強化自己。
Please do not confuse the capabilities that I am discussing here with the teaching of other methodologies. The capabilities that I am talking about is the evolution of your inner self to a new and better level. An improved inner self, through the teaching of Buddhist methods, will let you see your own good and bad. This is not a self-improvement method that can be accomplished simply by constant training.
人活在世界上，真能自我面對是很困難的，大部份人隨命運在起浮，遇到好的運氣就跟著好，不好的跟著沉淪，很少人對這裡面的自己，做一番探討。
It is difficult to face one self. Most people sink and float helplessly in the world. If they encounter good fortunes, their lives become better, if not, they sink. Very few people can looking at themselves and reflect.
怎麼面對自己? 我們會有很多討論出來，先說面對債務的修法，人在有債務的狀態下，最容易有的感覺是跟消極的情緒妥協，如果願意在這裡找個點踩剎車，沉淪的情形會在這裡得到控制。
How do you face yourself? We will have many discussions later about it. But let us go back to the karmic debt. When you have a karmic debt, the easiest and the most common approach is to compromise with your negative emotions. If you can find a stopping point here, then the sinking feeling will find a support and be controlled.
踩剎車的理由是債務不會因不想還債就消失，債務像枷鎖罩著身體，動彈不得，而且是全面性的不自由。
The reason we want you to stopping sinking is not because the debt will disappear. Karmic debt is like a shackle surrounding your entire body. It limits your choices and you will not have any freedom.
那種逃到天涯海角都沒用的逼迫感，只讓自己明白一件事，一定得面對，如果升起這種感情，還怕自己不會用力一踩嗎?
This feeling of no escape will only let you understand one thing: this karmic debt must be faced head on. If you have this feeling, do you still feel that you will continue to let yourself sink with your negative emotions?
(請注意佛說 的債! 是一種枷鎖扣上身的債)
(Please note that the karmic debt that Buddha talked about is the kind of debt that shackles you.)
半寄 Master Ban Ji
[Note 1] 重罪輕受 : 出自 佛說涅槃經
"serious wrongs can be lightly punished" came from Mahaparinirvana Sutra
2011年10月17日 星期一
業障說 On Negative Karma
來談談佛經裡的一些詞彙 :
Let us talk about some vocabularies related to Buddhism.
從業障開始，業應該是好的，比如就業、 經營事業。
[Note: 業 is normally translated as karma in English. However, here, 業 means results of some enterprises or actions, so I'll use the word "deed" to translate 業. "Deed" does not mean a contract in this case. 障 means obstacles, so 業障 together would mean "obstacle that is result of a deed", or bad/negative karma.]
Let's start with "Negative Karma." (業障). 業 should be good, such as gaining employment (就業), managing a business (事業).
人總要工作才能生存，再延伸下去就是人與人、或動物所產生的關係。
In order to survive, people need to work, and from work, we find that we will create relationships with other people or animals.
生存是需要競爭的，事業的發展也是，需要競爭就不可能都是良性的，甚至於連在最溫馨的家庭裡，所產生的傷害亦為數不少，而這些由人所引發主動的攻擊，或被動的攻擊，在人與人之間進而產生糾纏，紛爭。 這裡邊有欠債的身體會像有千斤重一般動彈不得，做什麼事都不能順心，被攻擊的因無力反駁，會身陷糾纏，也動彈不得。
Competition is part of survival. Development of a business is the same. But competitions are not benign. Even in the warmest and nicest family, family members still hurt each other. The aggressive one, with either frontal attack or passive aggression, will acquire negative karmic debt that feels like a million tons of weight on his body. Negative karma will cause him to be unable to progress and encounter a lot of problems in his life. The victim of the attack, because of his inability to defend himself, will also be unable to advance because he is caught in the web of conflict.
上面說的情形，就是 【障】 的形成過程，傳統佛學講的業障，只指出欠債問題，其實被糾纏也會產生業障，因為精神受傷負面情緒如影隨形，想正常都難。
The scenarios described above are how "obstacles" are created. The traditional Buddhists' interpretation of negative karma, only mentioned the creation of karmic debt. However, as a victim, to be involved in a conflict will also acquire negative karma, because negative emotions due to the conflict will become part of oneself. It is very hard to recover and become normal again.
這就是我們一直要強調，培養能力的原因，像有功夫一樣，不僅能自我保護，也不需要為生存儘做些攻擊別人的事，當然完美是不可能，至少是降低成份。
This is why we constantly emphasize the need to increase one's abilities and power. This power is like martial art, not only can it be used to protect yourself, it will also allow you to remove the need to attack others. Of course, we are not looking for perfection, we are only looking to reduce our chances to be involved in needless struggles.
不想被纏縛的人，有了能力以後或許可以得到像儒家講的一點， 安身立命。
If you don't want to be caught in the web of struggles, once you have the ability and power, you might be able to achieve a Confucian ideal of 安身立命。
[Note: I am not sure how to translate 安身立命, so I'll break it down to its components and let you absorb the essences yourself. 安 has the meaning of safe, secure, content, satisfy. 身 means body. 立 means erect, setup. and 命 is life or fate. So in a way, it can be "live one's life as one wants to." I guess I did find a translation anyway.]
半寄 Master Ban Ji
Let us talk about some vocabularies related to Buddhism.
從業障開始，業應該是好的，比如就業、 經營事業。
[Note: 業 is normally translated as karma in English. However, here, 業 means results of some enterprises or actions, so I'll use the word "deed" to translate 業. "Deed" does not mean a contract in this case. 障 means obstacles, so 業障 together would mean "obstacle that is result of a deed", or bad/negative karma.]
Let's start with "Negative Karma." (業障). 業 should be good, such as gaining employment (就業), managing a business (事業).
人總要工作才能生存，再延伸下去就是人與人、或動物所產生的關係。
In order to survive, people need to work, and from work, we find that we will create relationships with other people or animals.
生存是需要競爭的，事業的發展也是，需要競爭就不可能都是良性的，甚至於連在最溫馨的家庭裡，所產生的傷害亦為數不少，而這些由人所引發主動的攻擊，或被動的攻擊，在人與人之間進而產生糾纏，紛爭。 這裡邊有欠債的身體會像有千斤重一般動彈不得，做什麼事都不能順心，被攻擊的因無力反駁，會身陷糾纏，也動彈不得。
Competition is part of survival. Development of a business is the same. But competitions are not benign. Even in the warmest and nicest family, family members still hurt each other. The aggressive one, with either frontal attack or passive aggression, will acquire negative karmic debt that feels like a million tons of weight on his body. Negative karma will cause him to be unable to progress and encounter a lot of problems in his life. The victim of the attack, because of his inability to defend himself, will also be unable to advance because he is caught in the web of conflict.
上面說的情形，就是 【障】 的形成過程，傳統佛學講的業障，只指出欠債問題，其實被糾纏也會產生業障，因為精神受傷負面情緒如影隨形，想正常都難。
The scenarios described above are how "obstacles" are created. The traditional Buddhists' interpretation of negative karma, only mentioned the creation of karmic debt. However, as a victim, to be involved in a conflict will also acquire negative karma, because negative emotions due to the conflict will become part of oneself. It is very hard to recover and become normal again.
這就是我們一直要強調，培養能力的原因，像有功夫一樣，不僅能自我保護，也不需要為生存儘做些攻擊別人的事，當然完美是不可能，至少是降低成份。
This is why we constantly emphasize the need to increase one's abilities and power. This power is like martial art, not only can it be used to protect yourself, it will also allow you to remove the need to attack others. Of course, we are not looking for perfection, we are only looking to reduce our chances to be involved in needless struggles.
不想被纏縛的人，有了能力以後或許可以得到像儒家講的一點， 安身立命。
If you don't want to be caught in the web of struggles, once you have the ability and power, you might be able to achieve a Confucian ideal of 安身立命。
[Note: I am not sure how to translate 安身立命, so I'll break it down to its components and let you absorb the essences yourself. 安 has the meaning of safe, secure, content, satisfy. 身 means body. 立 means erect, setup. and 命 is life or fate. So in a way, it can be "live one's life as one wants to." I guess I did find a translation anyway.]
半寄 Master Ban Ji
2011年10月15日 星期六
因緣果：還有一個伸展 Karma : One More Extension
So if we apply this teaching of Buddha to ourselves, we can conclude that we can all create a new "I." This new "I" can be whatever we want, within the laws of nature and within our power.
因此，運用這個道理，我們的結論是，每個人都能創造一個新的「我」。
這個新的「我」可以是任何「我」，在自然界的規律和自身能力之內所創造出來的。
The "I" ("I-Now") at this moment is the result of many many Yin (Causes) and Yuan (Conditions) from the past.
現在這一刻的「我」(「現在的我」) 是很多因緣所成的。
"I-Now" is also the Yin (Conditions) for the "I" in the next moment, "I-Next".
「現在的我」也是下一 刻的「我」(「下一個我」) 的因。
As we learn in the previous article, there are many potential "I-Next." If I have enough wisdom, then I'll be able to know the different "I-Next" that I can choose from, and pick the one that I want by choosing and fulfilling the appropriate Yuan. This was illustrated in my previous articles (First Change and Second Change).
從前一篇文章中，我們知道有很多不一樣的「下一個我」可以產生。
如果我有足夠的智慧，那便能完成緣的條件去選擇「下一個我」。這個過程可以從第一個改變跟第二次改變看到。
The more "power" that you have, the more Yuan you can choose from. If you have no "power", then you live day to day according to your habits, and you will not improve because time is a merciless Yuan. Because we grow old and weak and die with the passage of time and that's the way things are.
Also, if you do not or can not choose, then some other factors might choose for you, and their choices might not have your benefits in mind.
您的選擇是根據您的「能力」。如果沒有「能力」，那麼會根據您的習性而生活。您的狀況不會改善，因為時間是一個很無情的「緣」，畢竟我們都會跟隨時間的進行而老、虛弱或死。
此外，如果您沒有「能力」或不想選擇，那麼其他一些因素可能會替您選擇，而他們的選擇不一定會考慮到您的利益。
To improve, you have to have options, and you have to know that you can be changed for the better. You have to empirically understand that "I-Next" doesn't have to be the same as "I-Now", and you have to empirically understand that you can change the Yuan between the "I-Now" and the "I-Next."
要提升自己的高度，您得有所選擇，也必須知道您能變得更好。您必須體會「下一個我」不必像「現在的我」一樣，也必須瞭解您能改變「下一個我」跟「現在的我」的「緣」。
To empirically understand that "I-Next" doesn't have to be the same as "I-Now" and is changeable is to empirically understand anattā , and this comes from practicing the Light Side discussed earlier. "Power" for change also comes from the same place.
若體會了「無我」，就能瞭解：您也能夠改變「下一個我」，這是從光明面而來的。改變「緣」的「能力」也是一樣。
因此，運用這個道理，我們的結論是，每個人都能創造一個新的「我」。
這個新的「我」可以是任何「我」，在自然界的規律和自身能力之內所創造出來的。
The "I" ("I-Now") at this moment is the result of many many Yin (Causes) and Yuan (Conditions) from the past.
現在這一刻的「我」(「現在的我」) 是很多因緣所成的。
"I-Now" is also the Yin (Conditions) for the "I" in the next moment, "I-Next".
「現在的我」也是下一 刻的「我」(「下一個我」) 的因。
As we learn in the previous article, there are many potential "I-Next." If I have enough wisdom, then I'll be able to know the different "I-Next" that I can choose from, and pick the one that I want by choosing and fulfilling the appropriate Yuan. This was illustrated in my previous articles (First Change and Second Change).
從前一篇文章中，我們知道有很多不一樣的「下一個我」可以產生。
如果我有足夠的智慧，那便能完成緣的條件去選擇「下一個我」。這個過程可以從第一個改變跟第二次改變看到。
The more "power" that you have, the more Yuan you can choose from. If you have no "power", then you live day to day according to your habits, and you will not improve because time is a merciless Yuan. Because we grow old and weak and die with the passage of time and that's the way things are.
Also, if you do not or can not choose, then some other factors might choose for you, and their choices might not have your benefits in mind.
您的選擇是根據您的「能力」。如果沒有「能力」，那麼會根據您的習性而生活。您的狀況不會改善，因為時間是一個很無情的「緣」，畢竟我們都會跟隨時間的進行而老、虛弱或死。
此外，如果您沒有「能力」或不想選擇，那麼其他一些因素可能會替您選擇，而他們的選擇不一定會考慮到您的利益。
To improve, you have to have options, and you have to know that you can be changed for the better. You have to empirically understand that "I-Next" doesn't have to be the same as "I-Now", and you have to empirically understand that you can change the Yuan between the "I-Now" and the "I-Next."
要提升自己的高度，您得有所選擇，也必須知道您能變得更好。您必須體會「下一個我」不必像「現在的我」一樣，也必須瞭解您能改變「下一個我」跟「現在的我」的「緣」。
To empirically understand that "I-Next" doesn't have to be the same as "I-Now" and is changeable is to empirically understand anattā , and this comes from practicing the Light Side discussed earlier. "Power" for change also comes from the same place.
若體會了「無我」，就能瞭解：您也能夠改變「下一個我」，這是從光明面而來的。改變「緣」的「能力」也是一樣。
2011年10月14日 星期五
因緣果：更多果 Karma : More on Karmic Result
I think a lot of people tend to think of Karmic Result as a single event and indivisible. They might know that some of the Karmic Results might take a long time to finish, but for them, once the Karmic Result starts, they think that it cannot be changed nor stopped.
很多人應該認為「果」是單一的事件。他們也許知道一些果報，是需要很久才能完成；也會想，一旦開始，果報不能改變，也不會停止。
But even after a person has started to feel the effects of the Karmic Result, it can still be changed. Let's use the credit card example from the previous article.
但是，即使一個人已經開始感受到「果」的影響，果報仍可以被改變。
我用前一篇文章中使用信用卡的例子來討論。
In that example, a person have choose to pay only the minimum balance every month until he clears the debt. If we assume that it will take this person 10 years to pay off this debt, then his Karmic Result would run 10 years, if nothing changes.
在那個例子裡，假設一個人選擇每月只付最低金額，若這樣做，這個人可能會需要10年的時間去還這筆債，這個「果」會運作10年。
But at anytime in these 10 years, this person could choose to payoff the debt early. He could choose to charge more purchases on the credit card. He could also choose to stop paying. As soon as this person performs any of these activities, he terminates the original Karmic Result early, and created a new Yin and that will results in additional choices of Karmic Results that will become possible.
但在10年間， 這個人可以隨時把債付清，他可以選擇用信用卡去買更多的東西，也可以選擇停止付款。一旦這個人做了任何一種行為，他停止了原始的「果」，並創建了一個新的「因」，也因此會有新的「果」出現。
What this means is that we don't have to bemoan about our ill fates. Bad fortunes are only bad fortunes if you let it. Likewise, good fortune doesn't have to stay with you forever either. Good fortunes doesn't stay good fortunes if you did something to change it.
所以 ，我們不必哀嘆惡果的發生，也沒必要想，善果會一直跟著我們。有意無意的選擇都會影響我們的果報。
However, as we have mentioned before, you will need to develop the power and the knowledge in order to affect any changes. The steps to do so are the same as always, understand yourself, empirically understand Śūnyatā and Nidānas, and empirically understand Anattā and Anicca
然而，正如之前提過，您需要知識和能力才有辦法改變「果」。這些知識和能力是從了解自己、「空」跟「因缘」，和體會「無我」跟「無常」而來的 。
很多人應該認為「果」是單一的事件。他們也許知道一些果報，是需要很久才能完成；也會想，一旦開始，果報不能改變，也不會停止。
But even after a person has started to feel the effects of the Karmic Result, it can still be changed. Let's use the credit card example from the previous article.
但是，即使一個人已經開始感受到「果」的影響，果報仍可以被改變。
我用前一篇文章中使用信用卡的例子來討論。
In that example, a person have choose to pay only the minimum balance every month until he clears the debt. If we assume that it will take this person 10 years to pay off this debt, then his Karmic Result would run 10 years, if nothing changes.
在那個例子裡，假設一個人選擇每月只付最低金額，若這樣做，這個人可能會需要10年的時間去還這筆債，這個「果」會運作10年。
But at anytime in these 10 years, this person could choose to payoff the debt early. He could choose to charge more purchases on the credit card. He could also choose to stop paying. As soon as this person performs any of these activities, he terminates the original Karmic Result early, and created a new Yin and that will results in additional choices of Karmic Results that will become possible.
但在10年間， 這個人可以隨時把債付清，他可以選擇用信用卡去買更多的東西，也可以選擇停止付款。一旦這個人做了任何一種行為，他停止了原始的「果」，並創建了一個新的「因」，也因此會有新的「果」出現。
What this means is that we don't have to bemoan about our ill fates. Bad fortunes are only bad fortunes if you let it. Likewise, good fortune doesn't have to stay with you forever either. Good fortunes doesn't stay good fortunes if you did something to change it.
所以 ，我們不必哀嘆惡果的發生，也沒必要想，善果會一直跟著我們。有意無意的選擇都會影響我們的果報。
However, as we have mentioned before, you will need to develop the power and the knowledge in order to affect any changes. The steps to do so are the same as always, understand yourself, empirically understand Śūnyatā and Nidānas, and empirically understand Anattā and Anicca
然而，正如之前提過，您需要知識和能力才有辦法改變「果」。這些知識和能力是從了解自己、「空」跟「因缘」，和體會「無我」跟「無常」而來的 。
2011年10月13日 星期四
因緣果：另一種說法 Karma : Rephrased
I worry that my translation of Master Ban Ji's article on Causes, Conditions and Karmic Results (Karma) is not doing it sufficient justice, so I would like to re-say it in my own words.
我擔心沒有把半寄師父的「因緣果」文章翻譯好，所以想用自己的話再把它說一次。
When a Cause (Yin) has occurred, there is an expectation of a Karmic Result. We might be able to per-determine the nature of the result, but we cannot predict the actual realized Karmic Result. Because the actual Karmic Result will depend on the Conditions (Yuan) that will be fulfilled. And a person has the ability to control both the Cause (Yin) and Conditions (Yuan) to obtain the Karmic Result they desire.
當「因」發生之後，「果」的期待就開始。
我們也許能夠預測「果」的性質，但我們無法知道現實生活中實際的「果」會是甚麼。
因為實現的「果」需要「緣」的成熟，可是「緣」是能夠被改變的。
所以一個人可以控制跟選擇「因」跟「緣」去獲得他們所期望的結果。
For example, when you bought an item and charged it on the credit card, you have created a Cause (Yin). From this cause, we can expect that you will somehow need to repay the debt to the bank. So we know what the Karmic Result will look like due to the knowledge about the Yin (Cause). The expected Karmic Result is the repayment of the debt.
例如，當您用信用卡買了一個東西，您創造了一個「因」。從這個「因」可知，您早晚都得需要還這個債。因此知道「果」的性質，那就是還這筆錢。
But the actual Karmic Result will depend on you. There are a large number of possibilities, we will just raise a few here for discussion.
但實現生活中的「果」是您自己的選擇。這個「果」其實會有很多不一樣的發展，我們將在這裡只提出三個比較有可能的。
First, you could pay it off on time. In this case, the Karmic Result is that you pay the bank the money you owe them, and it occurs quickly and rather painlessly.
首先，您可以按時還清這個債。在這個情況下，您付給銀行所欠的錢。「果」的發生跟結束很快，也沒有甚麼不好的影響。
Or, you could pay a minimum amount due every month, and if you don't charge any more on the credit card, you could be paying this debt for a long time. So the Karmic Result will occur over a long time, and you will pay the bank a lot more money; more than what you initially owe.
或者，您可以付每個月的最低應付金額。
如果您不再繼續使用這張信用卡的話，必須會花很多錢跟很多時間還債。
所以「果」會持續很久，也會給銀行比您最初欠的金額還要多。
Alternately, you could choose not to pay the Bank. In this case, the Bank will eventually sue you, or through some actions to collect what you owe.
您也可以選擇不自動還債。這樣的話，銀行最終會告您，或採取其他行動來討債。
「果」會很久才發生，且也會有很多不好的影響。
At the instance that the Yin (Cause) occurred, there are multiple possible results. At that point in time, you have the option to choose the Karmic Result that you want to see. The point is that you are in control. If you made a mistake, you have the ability to reduce the consequence of that mistake. The nature of the result might not change, but through Yuan, you have the ability to mitigate bad Karmic Results and to enhance good Karmic Results.
當「因」發生了，很多不一樣的「果」就有實現的可能。
在那個時間點，您可以選擇您想要的「果」，重點是您有選擇。
如果犯了錯誤，您能將後果的嚴重性降低。
結果的性質，也許不會改變，但通過「緣」，便能減輕不良的「果」或增強好的結果。
The kind of the result that you get is entirely up to you and this is the true teaching of Buddha.
「果」是您完全自己選擇的，這才是佛陀真正說的因緣果。
我擔心沒有把半寄師父的「因緣果」文章翻譯好，所以想用自己的話再把它說一次。
When a Cause (Yin) has occurred, there is an expectation of a Karmic Result. We might be able to per-determine the nature of the result, but we cannot predict the actual realized Karmic Result. Because the actual Karmic Result will depend on the Conditions (Yuan) that will be fulfilled. And a person has the ability to control both the Cause (Yin) and Conditions (Yuan) to obtain the Karmic Result they desire.
當「因」發生之後，「果」的期待就開始。
我們也許能夠預測「果」的性質，但我們無法知道現實生活中實際的「果」會是甚麼。
因為實現的「果」需要「緣」的成熟，可是「緣」是能夠被改變的。
所以一個人可以控制跟選擇「因」跟「緣」去獲得他們所期望的結果。
For example, when you bought an item and charged it on the credit card, you have created a Cause (Yin). From this cause, we can expect that you will somehow need to repay the debt to the bank. So we know what the Karmic Result will look like due to the knowledge about the Yin (Cause). The expected Karmic Result is the repayment of the debt.
例如，當您用信用卡買了一個東西，您創造了一個「因」。從這個「因」可知，您早晚都得需要還這個債。因此知道「果」的性質，那就是還這筆錢。
But the actual Karmic Result will depend on you. There are a large number of possibilities, we will just raise a few here for discussion.
但實現生活中的「果」是您自己的選擇。這個「果」其實會有很多不一樣的發展，我們將在這裡只提出三個比較有可能的。
First, you could pay it off on time. In this case, the Karmic Result is that you pay the bank the money you owe them, and it occurs quickly and rather painlessly.
首先，您可以按時還清這個債。在這個情況下，您付給銀行所欠的錢。「果」的發生跟結束很快，也沒有甚麼不好的影響。
Or, you could pay a minimum amount due every month, and if you don't charge any more on the credit card, you could be paying this debt for a long time. So the Karmic Result will occur over a long time, and you will pay the bank a lot more money; more than what you initially owe.
或者，您可以付每個月的最低應付金額。
如果您不再繼續使用這張信用卡的話，必須會花很多錢跟很多時間還債。
所以「果」會持續很久，也會給銀行比您最初欠的金額還要多。
Alternately, you could choose not to pay the Bank. In this case, the Bank will eventually sue you, or through some actions to collect what you owe.
您也可以選擇不自動還債。這樣的話，銀行最終會告您，或採取其他行動來討債。
「果」會很久才發生，且也會有很多不好的影響。
At the instance that the Yin (Cause) occurred, there are multiple possible results. At that point in time, you have the option to choose the Karmic Result that you want to see. The point is that you are in control. If you made a mistake, you have the ability to reduce the consequence of that mistake. The nature of the result might not change, but through Yuan, you have the ability to mitigate bad Karmic Results and to enhance good Karmic Results.
當「因」發生了，很多不一樣的「果」就有實現的可能。
在那個時間點，您可以選擇您想要的「果」，重點是您有選擇。
如果犯了錯誤，您能將後果的嚴重性降低。
結果的性質，也許不會改變，但通過「緣」，便能減輕不良的「果」或增強好的結果。
The kind of the result that you get is entirely up to you and this is the true teaching of Buddha.
「果」是您完全自己選擇的，這才是佛陀真正說的因緣果。
2011年10月12日 星期三
再論因緣果About Causes, Conditions and Karmic Result (or Karma)
寫貪的修持、讓我再次想起大部分佛法修持的內容、佛學由最初的討論、辯證、延伸成宗教後、為適應人間祈求痛苦的解除、對悲苦做出相當多的解釋、太多的苦難詮釋、讓佛學轉身變成悲情、消極的宗教。
While writing "Methods to Reduce Greed", I thought about some old feelings that I have about various methods of practicing Buddhism. Buddhism, from the initial discussions and debates, transformed to become a religion as a way to reduce human suffering. In this process, Buddhists produced a lot of explanations on the nature of suffering; too much in fact. This transformed Buddhism into a sad, pessimistic and passive religion.
如果還原佛學的教導、內容一定會提到因、緣、果、
If we look at the original teaching of Buddhism, we will definitely be talking about Yin (因,Cause), Yuan (緣,Conditions) and "Karmic Result" (果,Results).
[Note: Typically, 因果 (cause and effect) is normally translated as karma in English. However, our point is that for karma to be possible, Yuan (緣,Condition) is a necessity. So instead of using karma to translate some of these concepts, I have chosen to translate the individual components. For meaning of Yin and Yuan, please consult the Glossary entry on Nidānas.]
由對果的了解 (痛苦的果、不想再嘗、美好的果實、不願失去) 進而推展到因的討論。 討論自己為什麼一再是苦果、或自己為什麼是幸運兒、通過探討激發因的改造或維持。再來是助力的加入、也就是耕耘、灌溉、這是緣的完成。
Starting with understanding of "Karmic Result" (There is a tendency for us to avoid the painful and suffering results; while wishing to maintain fortunate ones.), we can proceed to consider the Yin (Causes). Which will lead to discussions on why one is always suffering vs. why one is always fortunate. Furthermore, it will lead to investigations on ways to change or maintain the Yin (Causes). Once an Yin has occurred, it awaits the efforts to create the Karmic Result, and these efforts are the completion of Yuan (Conditions).
這三個程序、是佛學的特殊論點、佛法是不能只講因果的、只講因果、那會變成絕對論、這樣的說法、意味著一種行動就會決定人的一生、更嚴重的是無法更改、因為有因便有果(有因不一定有果、因為還沒努力、果實沒有成熟機會)、所以佛法一定得加入緣的條件、緣的納入不僅是學理的具備、更是修法的齊全。
These three steps are unique to Buddhism. Buddhism is not only about Yin(Cause) and Karmic Result(Effect). Because if Karmic Result is the direct consequence of an Yin(Cause), life will be deterministic. This approach means that a Yin(Cause) will determine a person's destiny. To make matters worse, the Karmic Result cannot be changed. Because if there is a Yin(Cause), there must be a Karmic Result(Effect). (If there is a Yin without a Karmic Result, it just mean that the Karmic Result has not manifest itself yet due to lack of efforts.) Therefore, Buddhism must have Yuan(Conditions). With inclusion of Yuan(Conditions), the Buddhism's theory becomes more complete and the Practice become practical.
試想如果所有的條件都是不能改變的、那一切物質、精神、人生 、馬上死寂、所有的努力都是無意義的、那人會想活嗎? 會想動嗎? 就因有創造力、也可以變動、才能喚起生命最大的泉源、起而追求人生、錯誤的可以修正、正確的加以延續、而且是有空間這樣做的、那就是緣、通過緣的努力造就自己想要的果實。
If all the conditions cannot be changed, then all physical items, spirits and life will immediately become dead silent. All the efforts will be meaningless. Why would any one wants to live in that condition? Would a person be motivated? Only creativity, and the ability to change, are able to motive people to pursue life. Mistakes can be corrected, and the Correctness can be extended, and the way to accomplish this is through Yuan. Through the efforts of Yuan, one can create a Karmic Result one hopes for.
這才是佛學想表達的
This is what Buddhism is trying to express.
半寄 Master Ban Ji
While writing "Methods to Reduce Greed", I thought about some old feelings that I have about various methods of practicing Buddhism. Buddhism, from the initial discussions and debates, transformed to become a religion as a way to reduce human suffering. In this process, Buddhists produced a lot of explanations on the nature of suffering; too much in fact. This transformed Buddhism into a sad, pessimistic and passive religion.
如果還原佛學的教導、內容一定會提到因、緣、果、
If we look at the original teaching of Buddhism, we will definitely be talking about Yin (因,Cause), Yuan (緣,Conditions) and "Karmic Result" (果,Results).
[Note: Typically, 因果 (cause and effect) is normally translated as karma in English. However, our point is that for karma to be possible, Yuan (緣,Condition) is a necessity. So instead of using karma to translate some of these concepts, I have chosen to translate the individual components. For meaning of Yin and Yuan, please consult the Glossary entry on Nidānas.]
由對果的了解 (痛苦的果、不想再嘗、美好的果實、不願失去) 進而推展到因的討論。 討論自己為什麼一再是苦果、或自己為什麼是幸運兒、通過探討激發因的改造或維持。再來是助力的加入、也就是耕耘、灌溉、這是緣的完成。
Starting with understanding of "Karmic Result" (There is a tendency for us to avoid the painful and suffering results; while wishing to maintain fortunate ones.), we can proceed to consider the Yin (Causes). Which will lead to discussions on why one is always suffering vs. why one is always fortunate. Furthermore, it will lead to investigations on ways to change or maintain the Yin (Causes). Once an Yin has occurred, it awaits the efforts to create the Karmic Result, and these efforts are the completion of Yuan (Conditions).
這三個程序、是佛學的特殊論點、佛法是不能只講因果的、只講因果、那會變成絕對論、這樣的說法、意味著一種行動就會決定人的一生、更嚴重的是無法更改、因為有因便有果(有因不一定有果、因為還沒努力、果實沒有成熟機會)、所以佛法一定得加入緣的條件、緣的納入不僅是學理的具備、更是修法的齊全。
These three steps are unique to Buddhism. Buddhism is not only about Yin(Cause) and Karmic Result(Effect). Because if Karmic Result is the direct consequence of an Yin(Cause), life will be deterministic. This approach means that a Yin(Cause) will determine a person's destiny. To make matters worse, the Karmic Result cannot be changed. Because if there is a Yin(Cause), there must be a Karmic Result(Effect). (If there is a Yin without a Karmic Result, it just mean that the Karmic Result has not manifest itself yet due to lack of efforts.) Therefore, Buddhism must have Yuan(Conditions). With inclusion of Yuan(Conditions), the Buddhism's theory becomes more complete and the Practice become practical.
試想如果所有的條件都是不能改變的、那一切物質、精神、人生 、馬上死寂、所有的努力都是無意義的、那人會想活嗎? 會想動嗎? 就因有創造力、也可以變動、才能喚起生命最大的泉源、起而追求人生、錯誤的可以修正、正確的加以延續、而且是有空間這樣做的、那就是緣、通過緣的努力造就自己想要的果實。
If all the conditions cannot be changed, then all physical items, spirits and life will immediately become dead silent. All the efforts will be meaningless. Why would any one wants to live in that condition? Would a person be motivated? Only creativity, and the ability to change, are able to motive people to pursue life. Mistakes can be corrected, and the Correctness can be extended, and the way to accomplish this is through Yuan. Through the efforts of Yuan, one can create a Karmic Result one hopes for.
這才是佛學想表達的
This is what Buddhism is trying to express.
半寄 Master Ban Ji
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