經的看法 7 A View on Buddhist Texts 7

When you are starting to learn about wine (or beer, or coffee, or tea, whatever your personal preference.), you might be able to tell just that the wine is tart or not. But as you learn more about wine, you palate changes, and you are able to start to discriminate subtle aspects of wines. You start to understand the nuances, and you will start to say things like this wine has a "Gentle waves of black fruit, black and white pepper, hints of bacon fat and smoke wash across the palate." (From http://www.winereviewonline.com/) The wine did not change, but you did.

當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。

It is the same with Buddhist Texts. Learning about Buddhism is the same as well.

讀佛經也是這樣、學佛也是如此。

As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.

一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。

Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.

佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。

It is just not the same.

那就是不一樣。

If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.

如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。

[Note] I am not a wine lover, just using wine as an example.

[註]我不愛喝葡萄酒，只是用葡萄酒為例子。


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經的看法 6 A View of Buddhist Texts 6

Before Buddha achieve Nirvana, he was a person like us, suffer pains and hunger, sleep and walk and sit and think and contemplated about the Truth.

佛陀涅槃前，他跟我們一樣，會痛會餓，行住坐臥都跟一般人沒什麼不同，同時也深思真相。

The Path to Buddhahood is available to us precisely because Buddha was like us before Nirvana. If Buddha is a god, then we can only walk the path, but never able to reach the destination. But because Buddha is a man, we can follow his footstep and reach the world he told.

正是因為佛陀涅槃前跟我們都一樣，是人身，我們才能走他走過的路。如果佛陀是神，那我們是只能修道，而無法成道的，因為佛陀是人，所以跟隨他的腳步，才能走到他說的世界。

So don't worry about the supernatural or mystical parts of Buddhist Texts; those are not important to us. Let's worry about Buddha the human being, because that's how we find the path.

因此我們不用去鑽研佛經裡頭超自然或神秘的文字，這些都不重要。我們只需要跟一個叫「佛陀」的人。

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經的看法 5 A View of Buddhist Texts 5

A few thousands years ago, Buddha discovered the Truth, and he told us his observations of the Truth in Buddhist Texts, and its implications. A few hundreds years ago, Newton, who discovered the Laws of Motion wrote down his observations and described it using mathematics.

數千年前，佛陀發現了「真相」，在佛典裡告訴我們他對「真相」的看法，和「真相」所產生的影響。數百年前，牛頓發現了「牛頓運動定律」，用數學寫下了他的觀察。

Neither Buddha nor Newton would claim that they invented the Truth/Laws of Motion. Laws of Motion would be true whether Newton discovered it or not. If Newton did not discover it, someone else probably will. Likewise, the Truth discovered by Buddha is the same way. The Truth simply does not change because different person discovered it first.

佛陀跟牛頓都不會說他們發明了「真相」/「牛頓運動法律」。「牛頓運動法律」 永遠都不會改變，跟牛頓一點關係都沒有。 要是別 人發現了「牛頓運動定律」，也許它的名稱會變為「XX運動定律」，但「XX運動定律」的數學和定義會跟「牛頓運動定律」的一模一樣。佛陀發現的「真相」也 是如此。真相是永恆的。

However, Western monotheism tells a different story. Their truth is the Words of God, and God can change its mind. There is only one absolute invariant truth in Western monotheism, and that is the absolute faith and obedience in the Will of God.

然而，西方一神論的說法是不一樣的，他們的真理是「神的話」。
但是他們的神可以改變主意。在西方一神教裡，只有一個絕對不變的真理，那就是：信徒需要有絕對的信仰和服從於上帝的意志。

The Truth taught by Buddha is invariant, so it will be true whether you believe it or not. If you do not believe the Truth as taught by Buddha, no one will punish you for it. You will only be blind to the reason of your suffering or good fortune and lack the ability to change it. Just as a person jumping off a 3 story building will be hurt as a natural result of Laws of Motion. If you didn't jump, you wouldn't have been hurt. It has nothing to do with your belief of Laws of Motion.

佛陀發現的「真相」是不會變的，不管您信不信。如果您不相信，也沒有人會懲罰您。
您只是不會知道苦或福的因緣，也不會有辦法去改變它。
正如一個人跳下大樓會受到傷害一樣，您的傷是根據「牛頓運動定律」所造成的，如果您沒跳，您也不會受傷。跟您信不信「牛頓運動定律」都沒有關稀。

In Western monotheism, you are given a false sense of free will. Because if you do not believe in the Words of God, you will be punished harshly; you will be sent to Hell. If you do believe in the Words of God, you will be rewarded handsomely. Given this choice, how would most people with no other alternatives choose?

西方一神教給您虛假的自由意志。 因為如果您不相信神，您會受到嚴厲懲罰，將被送到地獄；如果您相信神的話，會得到豐厚的回報。鑑於這種選擇制度，如果他們沒有其他宗教的話，大多數人會如何選？可想而知。

As people who fancy themselves as free and independent, which path would you rather follow?

現代的人都認為我們能決定自己的命運，若是如此您會選擇哪一條路？

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經的看法 4 A View of Buddhist Texts 4

I feel Heart Sutra is an important Buddhist Text for validating one's empirical understanding of Śūnyatā and Nidānas for one simple reason, it is short and concise. I read it all the time to judge my progress.


我覺得「心經」是一本很重要的佛經。因為「心經」很簡短、很適合讓我們用來驗證自己對「空」跟「因緣」的體會。我常常用讀「心經」這個方式來判斷自己有沒有進步。


There are a lot of detail explanations of the Heart Sutra on the web, or in publication, and I don't want to repeat their work. I just want to provide my high level review of the Sutra.


世上有很多文章相當仔細的解釋跟分析「心經」。我不想在這裡重複他們的說法，只是想提供我的心得。


Heart Sutra 心經


Note: For the English version, I replaced all the inappropriate translation of 「空」 from "emptiness" to "Śūnyatā".


When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, and he crossed beyond all suffering and difficulty.
觀自在菩薩 , 行深般若波羅蜜多時 , 照見五蘊皆空 , 度一切苦厄 ,


This is basically the essence of the Sutra. Five Skandhas is basically your body or your self. So once you can empirically understand that your self is Śūnyatā, then you will end all suffering.


這句就是「心經」的精華。「五蘊」是您自己。
一旦您能體會您自己都是「空」，您就能「度一切苦厄」。


Shariputra, form does not differ from Śūnyatā; Śūnyatā does not differ from form. Form itself is Śūnyatā; Śūnyatā itself is form. So too are feeling, cognition, formation, and consciousness. 
舍利子 , 色不異空 , 空不異色 , 色即是空 , 空即是色 , 受想行識 , 亦復如是 ,


This talks about "Five Skandhas and saw that they are Śūnyatā" in detail. It actually explains what Five Skandhas are.


這句解釋「五蘊皆空」的細節。它實際上告訴您「五蘊」是什麼東西。


Shariputra, all Dharmas have characteristics of Śūnyatā. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.
舍利子 , 是諸法空相 , 不生不滅 , 不垢不淨 , 不增不減 ,


First, it presents the implication of All Dharmas (I consider this to mean "All Phenomenons") have characteristics of Śūnyatā. So, All Phenomenons "are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. " Why? Because Śūnyatā means that all phenomenon's (whether they are material or not) creation, existence and destruction are results of Nidānas.


首先，這句表明「諸法空相」的意味。對我而言，「諸法」是所有的現象。因此，所有的現象是「不生不滅 , 不垢不淨 , 不增不減」。
為什麼？因為「空」 就是『一切都是「因缘」所生，「因缘」所在及「因缘」所滅』。


Therefore, in Śūnyatā there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
是故空中無色 , 無受想行識 , 無眼耳鼻舌身意 , 無色聲香味觸法 , 無眼界 , 乃至無意識界 , 無無明 , 亦無無明盡 , 乃至無老死 , 亦無老死盡 , 無苦集滅道 , 無智亦無得 , 以無所得故 ,


Then it goes ahead and explains the consequence of "All Dharmas have characteristics of Śūnyatā" in more detail. It does this from the surface of self, the body to our mind and finally to our nature, which is anattā.


然後，它給您「諸法空相」的結論，從表面的自我，進去「識」，最後到我們的本性，也就是「無我」。


Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!
菩提薩埵 , 依般若波羅蜜多故 , 心無罣礙 , 無罣礙故 , 無有恐怖 , 遠離顛倒夢想 , 究竟涅槃 ,


Bodhisattva was able to achieve "Nirvana" ( In other words, understand the Truth.) because they empirically understand that "your self is Śūnyatā".


菩薩是因為能體會「五蘊皆空」，才能得到「涅槃」。也就是知道「真相」


All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false.
三世諸佛 , 依般若波羅蜜多故 , 得阿耨多羅三藐三菩 提 , 故知般若波羅蜜多 , 是大神咒 , 是大明咒 , 是無上咒 , 是無等等咒 , 能除一切苦 , 真實不虛 ,


It says all Buddha became Buddha via first understood that their selves are Śūnyatā.
So the phrase "your self is Śūnyatā" is an important mantra to keep in mind at all time.


所有的佛，他們成佛的第一步都是從體會「五蘊皆空」而起。
所以「五蘊皆空」是一個需要被常常留在心裡的重點。

That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!
故說般若波羅蜜多咒 , 即說咒曰 , 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶


I have read what "Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!" means in other books and websites. But since I don't know what this means, I wont talk about it.


我有讀過「揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶」的解釋和翻譯。但我不懂梵語，所以我也不知道這有沒有特別的意思。不說也好。


That's it. If you want to know more detail about the Sutra, you will have to empirically understand it. All the knowledge and direction you need to empirically understand the Sutra is already presented on this blog. The rest, you will have to work for.


我對「心經」的讀法就這樣而已。如果您想更詳細的了解「心經」，就要自己去體會。這個部落格已經給您需要體會「心經」的知識和方向。其餘的，需要您自身去努力。


You might think this explanation of the Heart Sutra is trivial, even sacrilege. Any one can write it.


你可能認為這樣的解釋太平凡了，甚至有點褻瀆，誰都會寫。


But I must say that I would not be able to write this article 6 months ago. 6 months ago, I would want to do a doctoral dissertation on it; I would cross-references all the scholarly articles about the topic, and excruciatingly explain and discuss every words and every phrases. Now, I know that would be meaningless, because readers cannot empirically understand these concepts from my writings. Such an exercise will only let everyone know that I am good at studying.


但6 個月前， 我無法寫這篇文章。 那時，我只會用寫博士論文的方法來寫。我會交叉引用所有的學術文章去詳細的解釋、討論每一個詞，每一個字。現在，我知道那樣寫是毫無意義的，因為讀者無法從文章體會這些概念。只會讓大家知道我很會讀書。


Our purpose here is to walk Buddha's path, not to debate on what "walking" mean.


我們這裡的目的是去走佛走過的路，而不是來爭論「走」的意思。

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經的看法 3 A View of Buddhist Texts 3

Maybe it is the nature of the language, but I found Chinese version of the Buddhist Texts to be artistic, poetic and beautiful, where as English version of the Buddhist Texts reads like a philosophical text book to me, void of any emotions.

也許這是語言本身的關係，因為我覺得中文佛經很美，也富有詩意，但我覺得英文佛經讀起來就像哲學教科書，毫無感情。

However, the Chinese version, while poetic, can be incomprehensible at times. The English version, while precise, does not inspire one to find the Truth. Both the English and Chinese versions have another common problem; their accuracy is greatly depended on the translator. A choice of an incorrect word can cause a practitioner to go down an incorrect path.

但，中文佛經雖然很有詩意，有時讓我很難理解。英文佛經，
雖然精確，但它不會啟發我學佛的念頭。中文和英文佛經還有一個共同的問題，那就是它們的翻譯是依賴譯者的修行程度。
若翻譯者選擇不理想的字，可能會導致讀者往不正確的路走。

For example, the concept of Śūnyatā, the Chinese translated it to “空“, which conjures an image of "emptiness" to Chinese readers. While the emotional aspect of this translation does capture some feeling of Śūnyatā correctly, it also leads ones to think “空“ implies "nothing-ness", which is incorrect. This is the reason that I choose not to translate Śūnyatā to any corresponding English word and left it as the original Pali, so that I don't conjure up any unintended connotation in the translation.

舉例來說，Śūnyatā 在中文被翻譯為 ​​「空」，這讓人有一個「空虛」的感覺。雖然這種感覺在某方面也正確，但它可能誤導人去認為「空」表示「沒有」，這是不正確的。所以在英文版，我選擇不翻譯 Śūnyatā。

My background as an engineer forced me to have the habit of writing as precisely as possible, because any imprecision in a technical document can cause problems later on. I have the same approach to this Blog; especially on this Blog. Because I don't want my imprecision to become an obstacle in anyone's path to the Truth. So I'll only write and translate concepts that I have some empirical understandings.

我的學科背景是理工領域，所以我盡量寫最準確、最精確的文章。因為任何不準確的文字，很有可能在工作方面有問題。
我用同樣的想法來寫這個部落格，因為不希望我的文章造成任何人的障礙。因此，我只寫和翻譯我有體會的概念給大家分享。

Instead of misleading you to any incorrect conclusions, I would rather you don't understand my articles.

我寧願您不明白，也不願意誤導您。

In the previous article, I mentioned Master Yin-Shun's words: "Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously"; that is why I thought providing this Blog in both English and Chinese at the same time can help bring this balance of rationality and emotion together.

在前一篇文章，我提到印順法師的話：「信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。」，我希望能在這部落格中達到這個目的，所以我在這部落格中同時提供中英文。希望英文的精準可以替代我中文的不足之處。

The first instruction Master Ban Ji gave me was to "elevate my emotions." I believe I have some success in this task, because now I sometime would feel like crying when watching a touching movie. Whereas before, I would never have an urge to cry in a movie theater.

半寄師父給我的第一個指示是：要我「提升我的情感。」
我覺得我有一點點成功的感覺，因為現在我看一部感人的電影會覺得想哭。而在此之前，我從來不會這樣。

To walk the path of Buddha, one must first elevate and balance one's rational and emotion self.

要走佛的路，首先，必須提升和平衡一個人自我的理性和情感。

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經的看法 2 A View of Buddhist Texts 2

When I wrote that you shouldn't be obsessed with every words and every sentences in the Buddhist Texts, I don't mean not to read them. Nor do I mean not to think about the meaning of those Buddhist Texts.

不要去鑽佛經裡的每一字、每一句不是叫您不要去讀經文、
也不是叫您不要去想經文的意義。

Master Yin Shun in The Way To Buddhahood: Instructions From A Modern Chinese Master (Google this for commercial availability of English version.) wrote: "Belief and Knowledge are both necessary for students of Buddhism. ... Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously, because 'Belief without Knowledge will increase ignorance';'Knowledge without belief will increase flatter'. Even thought to Buddhism, these two are the same, but some students will prefer Belief based learning; others will prefer Knowledge based learning. So even though the ultimate goals are the same, there will be preference to one or another, and separate students of Buddhism into two categories." (note: This is not the official translation from the English version. This is my own translation.)

印順法師在「成佛之道」有寫：

「信與智，是學佛所不可缺少 的功德。‧‧‧
信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。因為『無慧之信，增長愚 癡』；『無信之慧，增長諂曲』。佛法說信智一如，但在學者的根性來說， 有是重信的，一切以信為前提而進修的；有是重智的，一切以智為前提而進修 的。所以雖然究竟的目標一致，但下手時，信與智不免偏重，形成了佛弟子的 二大類。」

In other words, the path to Buddha-hood has many roads and many methods.

由此可知，成佛之道有許多路、不同法門。

I know a traditional Chinese doctor; she started from simply reciting the name of the Buddha, to reciting the Buddhist Texts. After 20 years, she have very good understanding of Buddhist Texts. I also know some volunteers from Tzuchi acquire wisdom from doing recycling and volunteer works. However, they all have a commonality, that is, they "do" every day: near good and wise people, do good deeds, face suffering and keeping Buddha in their heart and mind.

To us, their path is a more traditional path.

我認識一個中醫，她從一開始單純只是唸佛到深入誦經，二十幾年來對佛經也有了很好的詮釋和體會。我也認識一些慈濟志工，他們可以從做環保中很有智慧的修行。這些人有很重要的共通點，那就是每天都在「行」： 接近善知識、持續做善事、面對苦難和唸佛。對我們來說他們走的是比較傳統的路。

Our path differs from theirs in that we seek to directly the dark side of our nature to generate power that will help to propel us to acquire the Truth. We think our method is direct and suit us well. Therefore, we thought that there might be others out there that might like to walk the path with us.

我們的路跟他們的不一樣。我們直接挑戰跟去除黑暗面而產生能力，然後用這些力量去尋找真相。我們覺得跟隨半寄師父走這一條路很直接、也很適合我們。所以覺得世上應該也有其他人可以跟我們一起走。

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經的看法 1 A View of Buddhist Texts 1

Maybe it is because the way I learn Buddhism differs from most traditional Buddhists, I think my view on Buddhist texts is drastically different than most Buddhists. I thought I share my view on Buddhist Texts in case anyone finds it of any interest. But these views are based on my current understanding, and I will modify these views as I progress in my understand of Buddhism.

也許是因為我學習佛學的背景跟傳統佛教徒不一樣，
我對佛經的看法可能也跟傳統佛教徒有所不同。
說不定有人對我的看法有興趣。
但是這些觀點是根據我目前對佛學的了解，
我的想法也會跟自身佛學的成長而改變。

1. Buddhist Texts are not always correct.

佛經不一定都是對的。

The people who wrote and translate Buddhist Texts may not have sufficient understanding and experience of the content of Buddhism. So the Buddhist Texts that we read today may not be completely valid. Within the same Text, there maybe exist both correct and incorrect contents. This is not to say that all Buddhist Texts have problems, some may not have any issue at all.
It takes sufficient level of empirical understanding of Buddhism and logical thinking to be
able to separate them.

寫佛經跟翻譯佛經的人，不一定對佛學有足夠的了解跟體會，
所以寫出來的佛經不一定都完全正確。同一本佛經裡頭可能有正確的文字，但也會有不理想的內容。不過，也不是說全部的佛經都有問題，有些有，有些沒有。要分別好跟不好的內容需要對佛法有足夠的了解跟體會，還需要具備邏輯思考能力。

2. Some contents of Buddhists Texts uses Socratic style method to show a concept. Some present Buddhism world view and concepts, and some are accounts of personal experiences. Real teaching of methods are few and far in between and are often cryptic.

有些佛經的內容，會用類似蘇格拉底反詰法來表現一個概念。
有些介紹佛學的世界觀和概念。有些傳達個人經驗。真正的法門，可以說寥寥無幾、也非常難懂。

3. So it is rather pointless to obsess over every single words in Buddhist Texts for us novices. These texts are there for you to validate your own understanding and experiences, not to argue with each other about what they mean.

因此，我覺得一位剛開始修行的人沒有理由去鑽佛經裡的每一字、每一句。這些經文是要讓您驗證自己的理解和經驗，不是用來做無意義、無謂的辯論。

The problem with Buddhist Texts as a textbook is that they present an answer to a very complex problem without very much derivation, because much of the derivation occurs within oneself and is difficult to explain with words.

用佛經作為教材有一個大問題。佛經給您一個非常複雜問題的答案，但沒有跟您很詳細解釋達到那個答案的方法。因為大部分的方法都在自我裡面尋找，很難用字表達。

Reading Buddhist Texts sometime feels like reading a treatise on Quantum Mechanics without understanding any the complex mathematics behind it. I might know all the words used in the treatise, but I don't necessary know what the words meant in the context. So I end up knowing cool concepts like "quantum entanglement", but I don't really know what it really meant in our lives and how to apply it. I end up having the knowledge, but not the understanding. So why obsess over the words when I don't understand it. I should go learn the math first.

有時候，我讀佛經的感覺跟我在讀一本量子力學的論文是一樣的。我可能認得所有的字，但我不知道這些字在量子力學有什麼意思。因為我完全不了解量子力學的數學。讀完之後，我或許會知道像“量子糾纏”這樣一個聽起來很酷的概念， 但我不知道這個概念在生活中代表什麼意思以及如何應用它。讀這樣的書給我一些知識，可是我無法理解及應用這些知識。所以為什麼我需要被一些我不明白的字和知識給纏住呢？

我應該先學數學。

Therefore, our method give you some simple and basic knowledge, and some home works to help you get some personal empirical experiences with some concepts in Buddhism first. When you have a basic feel of the concepts, then we can work on the next step.

同樣的道理，我們在這裡所說的法門先給您一些基本知識跟功課，希望能幫助您有所體悟。當您有了 體會，就會有能力去做下一步。

Buddha and his disciples have put together a collection of texts that told us the Truth, what it looks and feels like. When you reach a new level of understanding, you will resonate with new and different parts of Buddhist Texts.

佛陀和他的弟子集合這些經文來告訴全世界他們所觀的真相。
當您在佛學中獲得嶄新的體會，對某一部分的佛經產生共鳴，
到時您就會知道自己的程度在哪裡了。

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