In the previous post of the same topic, we have shown that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
在前一個話題，我們已經解釋為什麼『所有現象的生滅及存在都需要依靠其他現象。』和『所有現象也都可以成為其他現象的「因缘」。』
Science has made tremendous progress since the time of Buddha to show us the Nidānas behind many physical phenomenons. Science is so good at it that it has advanced the explanation of physical phenomenons to subatomic and quantum levels; the level that we cannot easily see with our naked eyes, and the level that we cannot easily fathom without high level mathematics. Science are good enough to control and create Nidānas in order to create new phenomenons.
從佛陀的時代到現在，科學有了巨大的進步，讓我們了解許多物理現象的「因缘」。 科學先進到可以用很難懂的數學和不是很容易看得到的東西，比如原子和量子，來解釋物理現象的「因缘」。 科學甚至能控制「因缘」，去創造新的現象。
Concepts of Śūnyatā and Nidānas are common knowledge among most people in the world as it applies to physical phenomenons. Most of us would accept them if given different terminologies. However, none of us give this any thought as we live our lives, mainly because we don't need to. Scientists and Engineers have done the work for most of us. Scientists' search for the Truth has provided us with a more comfortable physical and material life, likewise, our search for the Truth in human nature will provide us a better mental and emotional life.
對世界上大多數人來說，「空」和 「因缘」這樣的字眼很難讓大家接受這樣的概念。 但是如果我們換個字，大家就能比較了解。 尤其在物理現象上。 但這些概念對我們的生活沒有太多影響，因為我們不需要常常將這些概念放在我們的心上。 科學家和工程師已經用這些概念改變了我們的生活。 科學家在尋找物理真相的過程中為我們提供了更舒適的物質生活。 同樣的，我們在尋找人性真相的過程，也會為我們提供一個更好的精神和情感生命。
However, if we want to learn the Truth through the path of Buddhism, we will need to develop the knowledge and personal experiences of our body and mind as they relate to Śūnyatā and Nidānas. Just as scientists spent significant portion of their lives to study and understand physical realm, we need to expect the same amount of efforts in our search for Truth in the human realm.
但是，如果我們想透過佛學去了解真相，我們需要開發自我的「空」跟「因缘」 的知識和體會。 正如科學家們花了很多時間跟精神去學習和理解物理世界，我們也需像他們一樣努力的在人世間尋求真相。
We will try to explain the concepts and provide knowledge relating to these concepts, but the experience and acceptance of these concepts can only be through personal experiences and reflections.
我們會盡量解釋這些概念和提供知識在這個部落格上，但這些概念只能通過親身經歷和反思才能真正體會。
2011年9月2日 星期五
2011年9月1日 星期四
空跟因緣 1 Śūnyatā and Nidānas 1
Conceptually, Śūnyatā is simple to define; all phenomenons' creation, existence and destruction have dependencies that needs to be satisfied. These dependencies are called Nidānas.
「空」的定義很簡單，所有現象的生滅及存在都需要依靠其他現象，這些依靠需要被滿足，現象才能發生。 我們稱這些依靠為「因缘」。
For examples, to create and maintain a fire, it needs oxygen, fuel and heat. However, having these 3 elements is necessary but not sufficient to create and maintain a fire. There are additional conditions that must be met; there must be enough oxygen, the heat must be hot enough and that these 3 elements must be in close proximity of each other at the same time. At any moment in time, missing any of these elements, or failure to meet these conditions will immediately resulted in the destruction of fire. These elements and conditions are the Nidānas for existence of fire.
舉例來說，一把火需要氧氣，燃料和熱量。 不過，只有這3個元素還不能讓我們起火。 一些附加條件也必須得到滿足; 必須有足夠的氧氣，熱量一定要夠熱，這3個元素必須同一時間在同一個空間。 不管何時，當這些元素或這些條件不能被滿足，火立即滅。 我們稱這些元素和條件為「因缘」。
Furthermore, we can observe that while in existence, the fire flicks and dances with time due to changes in its environments and the amount of fuel, oxygen and heat that are available to the fire.
Which is to say that the fire is changing because of changes in its Nidānas.
此外，火在燃燒的時候我們可以觀察火焰。 由於環境的變化和燃料，氧氣和熱量的改變導致火的閃爍和搖曳。 火是無時無刻在改變，因為它的「因缘」也是無時無刻的改變。
The fire that we see at one moment is different than the fire that we see at the next moment. We might consider this fire to be the same fire for our convenience, but they are clearly not the same fire because they have different shape, size, intensity and color distribution just based on the observations that we can make with our naked eyes.
我們這個時刻看到的火跟下一個時刻看到的火是不同的。 也許您會說這是同一把火，是因為我們習慣這樣的說法。 但它們顯然是不一樣的，因為它們有不同的形狀，大小，亮度和色彩的分佈。 這些「不同」也只是我們的肉眼能觀察到的地方而已，但其實火的不同之處還有肉眼觀察不到的地方。
Likewise, the elements that the fire needs require their own Nidānas for existences as well, and will change as their Nidānas changes. For example, the heat of this moment needed by the fire was produced by the fire consuming the fuel and oxygen at the previous moment. The fuel is slowly been consumed by the fire, and unless replenished, it will eventually be destroyed by fire.
同樣的，火的元素也需要有自己的「因缘」才能存在。 火的元素也會依自己的「因缘」變化而變化。 舉例來說，這一刻的火所需要的熱量是上一刻的火在消耗燃料和氧氣時產生的。 燃料也慢慢被火消耗，除非燃料一直在補充，否則燃料最終也會用盡。
However, fire is also Nidānas for creation of other phenomenons; smoke, ash, light and heat for example.
但火也是其他現象的「因缘」。 以煙，灰，光熱為例。 因為火會造成煙、灰和光熱。
From this, we can make the leap and infer that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
由此，我們可以推斷，所有現象的生滅及存在都需要依靠其他現象。 所有現象也都可以成為其他現象的「因缘」。
「空」的定義很簡單，所有現象的生滅及存在都需要依靠其他現象，這些依靠需要被滿足，現象才能發生。 我們稱這些依靠為「因缘」。
For examples, to create and maintain a fire, it needs oxygen, fuel and heat. However, having these 3 elements is necessary but not sufficient to create and maintain a fire. There are additional conditions that must be met; there must be enough oxygen, the heat must be hot enough and that these 3 elements must be in close proximity of each other at the same time. At any moment in time, missing any of these elements, or failure to meet these conditions will immediately resulted in the destruction of fire. These elements and conditions are the Nidānas for existence of fire.
舉例來說，一把火需要氧氣，燃料和熱量。 不過，只有這3個元素還不能讓我們起火。 一些附加條件也必須得到滿足; 必須有足夠的氧氣，熱量一定要夠熱，這3個元素必須同一時間在同一個空間。 不管何時，當這些元素或這些條件不能被滿足，火立即滅。 我們稱這些元素和條件為「因缘」。
Furthermore, we can observe that while in existence, the fire flicks and dances with time due to changes in its environments and the amount of fuel, oxygen and heat that are available to the fire.
Which is to say that the fire is changing because of changes in its Nidānas.
此外，火在燃燒的時候我們可以觀察火焰。 由於環境的變化和燃料，氧氣和熱量的改變導致火的閃爍和搖曳。 火是無時無刻在改變，因為它的「因缘」也是無時無刻的改變。
The fire that we see at one moment is different than the fire that we see at the next moment. We might consider this fire to be the same fire for our convenience, but they are clearly not the same fire because they have different shape, size, intensity and color distribution just based on the observations that we can make with our naked eyes.
我們這個時刻看到的火跟下一個時刻看到的火是不同的。 也許您會說這是同一把火，是因為我們習慣這樣的說法。 但它們顯然是不一樣的，因為它們有不同的形狀，大小，亮度和色彩的分佈。 這些「不同」也只是我們的肉眼能觀察到的地方而已，但其實火的不同之處還有肉眼觀察不到的地方。
Likewise, the elements that the fire needs require their own Nidānas for existences as well, and will change as their Nidānas changes. For example, the heat of this moment needed by the fire was produced by the fire consuming the fuel and oxygen at the previous moment. The fuel is slowly been consumed by the fire, and unless replenished, it will eventually be destroyed by fire.
同樣的，火的元素也需要有自己的「因缘」才能存在。 火的元素也會依自己的「因缘」變化而變化。 舉例來說，這一刻的火所需要的熱量是上一刻的火在消耗燃料和氧氣時產生的。 燃料也慢慢被火消耗，除非燃料一直在補充，否則燃料最終也會用盡。
However, fire is also Nidānas for creation of other phenomenons; smoke, ash, light and heat for example.
但火也是其他現象的「因缘」。 以煙，灰，光熱為例。 因為火會造成煙、灰和光熱。
From this, we can make the leap and infer that all phenomenons depends on other phenomenons for their life-cycle and that all phenomenons can be Nidānas for other phenomenons.
由此，我們可以推斷，所有現象的生滅及存在都需要依靠其他現象。 所有現象也都可以成為其他現象的「因缘」。
2011年8月30日 星期二
中觀論今釋 A Modern Interpretation of Mūlamadhyamakakārikā (Knowledge of the Middle Way)
A為未知數，A要組成需要很多條件，但A還未成立時，不能認為那就是A。成立以後的A，因為是組合體，所以也不認為A是實體存在。亦既還沒成立前，不能預設成立，成立以後不能認為實有。
“A” is an unknown. In order for “A” to exist, many conditions are required. Before “A” exists, we cannot consider the unknown as “A”. But because “A” is a composition and relies on many conditions, we do not consider “A” to exist as a definitive entity once “A” comes to existence. Before a phenomenon exists, we cannot presume that it will exist. Once it exists, we also cannot consider it to be definitive.
這些很多人懂，但我們要做的是融入思考，亦既不斷修正自我（實有）認識的錯覺 (錯誤的以為自體就這樣存在)。
Many people know this concept, however, we all need to incorporate this concept into our thoughts and continuously correct our misconception that we exist as a definitive entity.
緣起性空（法性），諸法之性，雖然是性空緣起，但不能脫離軌道（法則）。 簡單說就是不能說無因之果，或無果之因。緣的內容是廣泛的一切，但絕對不脫因的存在。 請注意「因」是一種可能，不是種子，不是單一存在。
Pratītyasamutpāda (Dependent Origination) implies that all phenomenons' characteristics are Śūnyatā. Even though all phenomenons' characteristics are Śūnyatā and that implies Dependent Origination, phenomenons must still follow laws of nature/Truth. To put it simply, there cannot be a Result without Yin (Cause), or a Yin (Cause) without a Result. Yuán (Conditions) is considered to be always present but cannot be separated from the existence of Yin (Cause). Yin(Cause) is a possibility, not a seed and cannot exist alone.
因的可能，緣的推升，果的成熟，緣起性空談聚集條件。性空緣起談無自體聚集（沒有單一存在，卻能集成）。
The possibility of Yin (Cause) and the rise of Yuán (Conditions) leads to the maturity of the Result. "Dependent Origination implies that all phenomenons' characteristics are Śūnyatā" is about the requirements for assembly. "All phenomenons' characteristics are Śūnyatā and that implies Dependent Origination" is about assembly without a self (Does not exist alone, but can be assembled.)
附註：因的可能是指一切事物存在的可能，而不是已具體存在。
Note: Yin (Cause) is the possibility for phenomena to exist, it does not mean that the phenomena concretely exist.
附註：法性為一種原則，換個形容就是物質，動物所表達的自我特性。
Note: 法性 is a principle. Another way to describe it is the characteristics that are presented by physical substances and animals.
果位詮釋
Interpretation of Four Stages of Enlightenment
證悟四果從初果到四果，初果法眼淨是打開視野看到真相，什麼是真相：「因」，「緣」，「果」的真相。真相明白以後，對自我人性的脆弱，陰暗，愚昧，會主動展開反擊，進而達到光明面的完成。
There are four stages of Enlightenment. The ability gain from attaining the first stage of enlightenment (Sotāpanna) is to allow one to see the Truth. The Truth of Yin (Cause), Yuán (Conditions) and Results (Karma). Once the Truth is understood, one will be able to face and resolve one's personal weaknesses, "dark sides" and ignorance to reach enlightenment.
奮鬥間展生的粹練，便是真正福報的泉源。因已挑戰造黑業的基礎點，並且面向光明產生真正超越人性的力量。阿含經所謂貪，嗔，癡，薄的完成。
The lessons that one learned through this inner struggle will be the source of one's good fortune. Once the foundation that is built upon facing the "dark side" of one's being is solid, one will have the power and energy to transcend human nature and move toward the "light". One will be able to complete the reduction Greed, Anger and Ignorance as defined in Āgama.
貪，瞋，癡，薄給人一大震奮。 佛陀承認人，生而不完美，基礎點的人性相同，不同點在各人的努力不同。不是開頭式便是完美的聖人做起點，佛教徒自勉吧 !!!!!!!
The idea that Greed, Anger and Ignorance can be reduced should give us tremendous motivation. Buddha recognized that people are not born perfect. The basis of our human natures is the same, we differ in our own efforts. None of us started out as a perfect saint, let us, the students of Buddha's teaching, encourage and help each other grow and advance!!!
半寄 Master Bàn Jì
“A” is an unknown. In order for “A” to exist, many conditions are required. Before “A” exists, we cannot consider the unknown as “A”. But because “A” is a composition and relies on many conditions, we do not consider “A” to exist as a definitive entity once “A” comes to existence. Before a phenomenon exists, we cannot presume that it will exist. Once it exists, we also cannot consider it to be definitive.
這些很多人懂，但我們要做的是融入思考，亦既不斷修正自我（實有）認識的錯覺 (錯誤的以為自體就這樣存在)。
Many people know this concept, however, we all need to incorporate this concept into our thoughts and continuously correct our misconception that we exist as a definitive entity.
緣起性空（法性），諸法之性，雖然是性空緣起，但不能脫離軌道（法則）。 簡單說就是不能說無因之果，或無果之因。緣的內容是廣泛的一切，但絕對不脫因的存在。 請注意「因」是一種可能，不是種子，不是單一存在。
Pratītyasamutpāda (Dependent Origination) implies that all phenomenons' characteristics are Śūnyatā. Even though all phenomenons' characteristics are Śūnyatā and that implies Dependent Origination, phenomenons must still follow laws of nature/Truth. To put it simply, there cannot be a Result without Yin (Cause), or a Yin (Cause) without a Result. Yuán (Conditions) is considered to be always present but cannot be separated from the existence of Yin (Cause). Yin(Cause) is a possibility, not a seed and cannot exist alone.
因的可能，緣的推升，果的成熟，緣起性空談聚集條件。性空緣起談無自體聚集（沒有單一存在，卻能集成）。
The possibility of Yin (Cause) and the rise of Yuán (Conditions) leads to the maturity of the Result. "Dependent Origination implies that all phenomenons' characteristics are Śūnyatā" is about the requirements for assembly. "All phenomenons' characteristics are Śūnyatā and that implies Dependent Origination" is about assembly without a self (Does not exist alone, but can be assembled.)
附註：因的可能是指一切事物存在的可能，而不是已具體存在。
Note: Yin (Cause) is the possibility for phenomena to exist, it does not mean that the phenomena concretely exist.
附註：法性為一種原則，換個形容就是物質，動物所表達的自我特性。
Note: 法性 is a principle. Another way to describe it is the characteristics that are presented by physical substances and animals.
果位詮釋
Interpretation of Four Stages of Enlightenment
證悟四果從初果到四果，初果法眼淨是打開視野看到真相，什麼是真相：「因」，「緣」，「果」的真相。真相明白以後，對自我人性的脆弱，陰暗，愚昧，會主動展開反擊，進而達到光明面的完成。
There are four stages of Enlightenment. The ability gain from attaining the first stage of enlightenment (Sotāpanna) is to allow one to see the Truth. The Truth of Yin (Cause), Yuán (Conditions) and Results (Karma). Once the Truth is understood, one will be able to face and resolve one's personal weaknesses, "dark sides" and ignorance to reach enlightenment.
奮鬥間展生的粹練，便是真正福報的泉源。因已挑戰造黑業的基礎點，並且面向光明產生真正超越人性的力量。阿含經所謂貪，嗔，癡，薄的完成。
The lessons that one learned through this inner struggle will be the source of one's good fortune. Once the foundation that is built upon facing the "dark side" of one's being is solid, one will have the power and energy to transcend human nature and move toward the "light". One will be able to complete the reduction Greed, Anger and Ignorance as defined in Āgama.
貪，瞋，癡，薄給人一大震奮。 佛陀承認人，生而不完美，基礎點的人性相同，不同點在各人的努力不同。不是開頭式便是完美的聖人做起點，佛教徒自勉吧 !!!!!!!
The idea that Greed, Anger and Ignorance can be reduced should give us tremendous motivation. Buddha recognized that people are not born perfect. The basis of our human natures is the same, we differ in our own efforts. None of us started out as a perfect saint, let us, the students of Buddha's teaching, encourage and help each other grow and advance!!!
半寄 Master Bàn Jì
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