佛陀所提到的愚痴，重點在於自我的完全解脫。不講「原罪」，不強調「道德」，亦即在真相上做真實的體認。如是對人的瞋恨與歡喜當有超然的看法與內涵，如無法正視人本身有愚痴相（即內心一種完全我的存在，塞滿了無法思考）你宣說什麼，都祇是丟給眾生一條繩子綁他們痛苦不堪。
Buddha's talk of foolish ignorance is about liberation. Buddha did not talk about "Original Sin" and did not emphasize "Morality". He experienced the Truth in the reality. So he had a superior understanding of human emotions such as anger, hate and joy. If you do not face the foolish ignorance (A mind that is filled with "I" that limits reasoning) in people, whatever you said to them will just tie them up so that they suffer without end.
通過愚痴相後，到達真正的「無我」誰跟誰的關係，都是真正的自由的平等的。
One you have pasted foolish ignorance and really reached anattā, you will see that all relationships between people are free and equal.
為什麼佛教不講「罪」？原因在於覺得這樣沒有辦法解決人類根本的問題。佛陀所宣說的一切法門，都重解脫，換句話說，希望你一直前進。講罪祇會牽絆一個人，讓人打從心裏，抬不起頭來。這樣說是不是抹殺人本身會犯錯的機率？絕非如此。佛陀是要你具慚愧心，承認錯誤，真心懺悔，全力重生。
Why doesn't Buddhism talk about "Sin"? Because talking about "Sin" cannot solve the fundamental problem of humanity. Everything Buddha taught put great emphasis on "Liberation", hoping that you keep moving forward. Talk of "Sin" will only tie a person down so that he can never lift his head up. But this cannot remove any chance of making mistakes. Buddha wanted you to repent, admit mistakes and do everything you can to reborn.
其實佛教宏揚到最後，所宣說的，大多已是後代高僧的說法（大乘佛教）。佛陀的說法反而未見宏揚（至少在中國、日本、韓國都是如此）。
Actually, at this moment, most of the Buddhism that are taught today is all the teaching of Dharma masters that came after Buddha (Mahāyāna Buddhism). The original teaching of Buddha has not been carried forward. (At least in China, Japan and Korea.)
原因只有一個，百分之九十九的人，都無法依靠自己的心靈、思想而活。 而佛陀正是宣說自由意志、智慧的人。
There is only one reason why this is the case, 99% of the people cannot rely on their own heart and mind. But Buddha is a person that declared freedom of will and wisdom.
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2012年1月26日 星期四
2012年1月22日 星期日
佛法的思向 25 A Guide to Buddhist Thoughts 25
如果你是個佛教徒，請你正視「佛性」和「神性」的差別點。
If you are Buddhist, please be clear on the differences between "Buddha-Nature" and "Divinity."
會有「神性」的產生是因人類在生存中，發覺人有很多沒有辦法抵抗，還有許多人無法做到、無法留住的事，有了這種莫可奈何的心情，便想有另外一隻有力的手來幫忙完成，其間的過程，都產生在發覺小我的懦弱後，而延伸到大我，那大我就是所謂的「神」。
"Divinity" was created by human beings because people find that there are a lot of events that we cannot withstand in our course of survival. Also, many people know there are things that they cannot accomplish, or cannot maintain, and developed a hopeless attitude. So they imagined a helping hand. After discovering a weaker "smaller I", a "big I" was created. The "big I" is called "god."
「佛性」的說法，著重在對現實的觀察，如一切事物都是變化性的，所以叫無常，人必須仰賴空氣、食物、知識而活，所以不承認人是自由，絕對的個體，能體悟這些現實的真相又稱覺者，從中對照便能知「佛性」跟「神性」不同的點。
"Buddha nature" is focused on the observation of reality, like all things are changeable, so it is called "anicca." People needs to rely on air, food and knowledge in order to live, so it doesn't agree that a person is a free, absolute body. A person who can empirically understand these realities is called the "awaken one" From here, you should be able to understand the differences between "Buddha nature" and "divinity".
一個透過乞求。
One requires prayer.
一個透過自我的覺悟。
One require awakening of oneself.
佛教本身不講「人從哪裏來，要到哪裏去？」而講輪迴，如圖所示，一個圈圈你能說哪個是起點？哪個是終點嗎？只要你沒有力氣從那個圈圈跳脫，告訴你「人從哪裏來，要到哪裏去？」都是徒然。
Buddhism does not talk about "Where do we come from, and where are we going?" Buddhism talks about cycles. On a circle, can you say where is the start, and where is the end? If you don't have the strength to jump out of the circle, telling you "Where do we come from, and where we are going" is useless.
唯一的，只能靠說，從佛法的體證，跳出那個圈圈，如箭頭所指，彼時出來的你一看，大概也只覺得因為人類有痴，所以永遠只是兜圈圈（輪迴）。
The only thing we can say is that once you jumping out of the circle, shown as an arrow on the picture, you will think that people are ignorant, so they are always running around in circle.
應該要知道，宗教裏頭只有佛陀正視過人類本身有他的愚痴點，這不是講罪和講道德可以比擬的。
You should know, in all the religion, only Buddha acknowledged that mankind has his own foolishness. This is not comparable with the talk of sin and morality.
原因一：講「罪」人生下來如祇有這一世，一個什麼都不知的嬰兒，為什麼一出生就得背上枷鎖？如出生就有原罪，人祇能在懺悔、乞求中過。生命到底有何意義？
Reason 1: If a person only have this life, then why should a new born must be burdened with the shackles of "sin"? If we are born with "original sins", then we can only live in repentance and prayers. What would be the meaning to our lives?
原因二：道德權衡的標準，牽涉各國家地方文化太深。道德裏，有太多的遣責，但卻不見得符合人性、道德可以規範，但提攜的成份少，至少我認為如此。
Reason 2: Moral standards usually are deeply influenced by the cultures of countries and regions. In morality, there are many condemnations that might make sense with regard to human nature. Morality can be standardized, but it's usually unable to support and guide. At least I thought so.
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If you are Buddhist, please be clear on the differences between "Buddha-Nature" and "Divinity."
會有「神性」的產生是因人類在生存中，發覺人有很多沒有辦法抵抗，還有許多人無法做到、無法留住的事，有了這種莫可奈何的心情，便想有另外一隻有力的手來幫忙完成，其間的過程，都產生在發覺小我的懦弱後，而延伸到大我，那大我就是所謂的「神」。
"Divinity" was created by human beings because people find that there are a lot of events that we cannot withstand in our course of survival. Also, many people know there are things that they cannot accomplish, or cannot maintain, and developed a hopeless attitude. So they imagined a helping hand. After discovering a weaker "smaller I", a "big I" was created. The "big I" is called "god."
「佛性」的說法，著重在對現實的觀察，如一切事物都是變化性的，所以叫無常，人必須仰賴空氣、食物、知識而活，所以不承認人是自由，絕對的個體，能體悟這些現實的真相又稱覺者，從中對照便能知「佛性」跟「神性」不同的點。
"Buddha nature" is focused on the observation of reality, like all things are changeable, so it is called "anicca." People needs to rely on air, food and knowledge in order to live, so it doesn't agree that a person is a free, absolute body. A person who can empirically understand these realities is called the "awaken one" From here, you should be able to understand the differences between "Buddha nature" and "divinity".
一個透過乞求。
One requires prayer.
一個透過自我的覺悟。
One require awakening of oneself.
佛教本身不講「人從哪裏來，要到哪裏去？」而講輪迴，如圖所示，一個圈圈你能說哪個是起點？哪個是終點嗎？只要你沒有力氣從那個圈圈跳脫，告訴你「人從哪裏來，要到哪裏去？」都是徒然。
Buddhism does not talk about "Where do we come from, and where are we going?" Buddhism talks about cycles. On a circle, can you say where is the start, and where is the end? If you don't have the strength to jump out of the circle, telling you "Where do we come from, and where we are going" is useless.
唯一的，只能靠說，從佛法的體證，跳出那個圈圈，如箭頭所指，彼時出來的你一看，大概也只覺得因為人類有痴，所以永遠只是兜圈圈（輪迴）。
The only thing we can say is that once you jumping out of the circle, shown as an arrow on the picture, you will think that people are ignorant, so they are always running around in circle.
應該要知道，宗教裏頭只有佛陀正視過人類本身有他的愚痴點，這不是講罪和講道德可以比擬的。
You should know, in all the religion, only Buddha acknowledged that mankind has his own foolishness. This is not comparable with the talk of sin and morality.
原因一：講「罪」人生下來如祇有這一世，一個什麼都不知的嬰兒，為什麼一出生就得背上枷鎖？如出生就有原罪，人祇能在懺悔、乞求中過。生命到底有何意義？
Reason 1: If a person only have this life, then why should a new born must be burdened with the shackles of "sin"? If we are born with "original sins", then we can only live in repentance and prayers. What would be the meaning to our lives?
原因二：道德權衡的標準，牽涉各國家地方文化太深。道德裏，有太多的遣責，但卻不見得符合人性、道德可以規範，但提攜的成份少，至少我認為如此。
Reason 2: Moral standards usually are deeply influenced by the cultures of countries and regions. In morality, there are many condemnations that might make sense with regard to human nature. Morality can be standardized, but it's usually unable to support and guide. At least I thought so.
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2012年1月18日 星期三
佛法的思向 24 A Guide to Buddhist Thoughts 24
Ordinary people do not have a "Now". As shown (arrow 1) in the above figure. You think that you live in today (Now), because you did not have a standard in the past. Your "Now" is pulled back to the "Past." Because you don't have a "Now", you also don't have a "Future". But you cannot help but think and dream about what you want in the future. So life is mixed with the happiness and sadness of the "Past", but "Future" is a dream that you are not willing to work for right "Now". This kind of life is meaningless to Buddha.
再說聖人修道的過程，抖掉過去，（該說是一種面臨事實真的已過去的心境）等於把過去所有的累積，帶到現在（箭頭２）此一心境，一旦產生，過去在現在的運用結成智慧，使現在完全充滿生命力。（因為願意面對一切）未來又因有了現在而不再是夢幻。
The Buddhas, in their Practice, are able to shake off the past. (It is a state of mind that understand past is already gone.) This is the same as taking all of the experiences from the "Past" to "Now" (Arrow 2). Once you have this state of mind, you can use "Past" right "Now" to create wisdom, so "Now" is full of vitality. (Because you are willing to face anything.) Future is no longer a dream, because "Now" exists.
金剛經裏頭說的「三心了不可得」，依此修，便可得到詮釋
If you Practice like this, you will be able to understand the phrase "Past mind is not attainable, Present mind is not attainable and Future mind is not attainable" in Diamond Sutra.
2012年1月14日 星期六
佛法的思向 23 A Guide to Buddhist Thoughts 23
佛家五戒的善，是針對自己的德性修養，外界的善，可能會牽扯到人際所謂善惡的對立，或者嫉惡如仇，這種善可能會莫名其妙到處亂造業，理由在於這種善可以被社會形態及政治立場上被灌輸，佛教的善，是在自己的修養上下功夫。人也因為有涵養構成人生進步的要素。
The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
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The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
上一篇 Previous Part Next Part 下一篇
2012年1月9日 星期一
佛法的思向 22 A Guide to Buddhist Thoughts 22
注意自己的鉢，別人給予美味，自己貪著否？ 施予糟糠，自己厭惡否？ 輕視自己，自己瞋怒否？ 抬舉自己，自己喜悅否？ 念念在茲，箭箭射向自己。
You need to learn to watch your own cup. When other people give you nectar, are you greedy about it? If they give you water from horse's trough, do you hate it? If they look down on you, do you get angry? If they flatter you, are you happy? You should always be looking at yourself for all your thoughts and emotions.
任何處都不讓「識」依靠，久了，「識」自然乖乖聽話，自己若讓它依怙，勾鎖便成連串。故「多聞聖弟子，不隨心自在，心隨多聞聖弟子自在」。
If you don't let your "mind" rely on anything, after a while, your "mind" will listen to you. But if you let it find an anchor, it will soon becomes a chain. Therefore, there is a saying "accomplished Buddhist students don't let mind be, but have mind follow them instead."
修道的第一要素，須忍耐自我的感情（想隨心所欲的心），如此才有修道的可能。
The first element in Practice is to endure your own feelings (The mind that wants to do as it pleases.) Only than is Practice possible.
不要以為只有成功才能產生自信，人的自信應該是來自有了挫折，自己願意單挑和克服，在願意一一克服難關的時候，自信也同時展現。 是一種聲音│我願意，也可以把這些障礙東西一一找到解答。 這樣受傷與挫折就不代表一種自卑，反而會成為一種自我力量的泉源。有自信的人，做什麼都好，充滿自卑的人，會有人格不完整的種種表現。 人的生命會因為通過了很多挫折而感到可貴，在這樣一連串的努力後，成功就只是生命的一個點罷了。 但是擁有這種成功，胸懷就會跟著開闊，這樣的內心世界，因為少了人格的不完整面，自在就跟著滋升了。
Don't think that self-confidence only comes from success. A person's self-confidence should come from mistakes. When you are able to accept, challenge and conquer difficulties, one at a time, you will also acquire self-confidence. A simple thought of "I am willing" can often help you find solutions to these obstacles. This way, mistakes and injuries will no longer represent self-pity, but become a fountain of power within. A person with self-confidence can do everything well. A person with self-pity will have many holes in his personality. You will feel that your life is worthy, because you have surmounted many mistakes in your life. After all these efforts, success will only be a facet of your life. But with these types of success, your mind will open, because your personality will be more complete, and with it, acquire more free and unrestrained comfort.
佛家透視現象界，意旨在「實相」的解悟，即使證悟初果(法眼淨)的聖人，仍然貪、瞋、痴具在，已開道眼，反能比一般凡夫更具接受挫折與失敗的能耐。不痴心追求絕對的美與永恆真理。
Buddhism sees through appearances to understand the Truth. A person who has reached the first stage of enlightenment might still have "Greed", "Anger" and "Ignorance", but since he has opened "Buddha's eyes", he will be better than ordinary people to accept mistakes and failures. He will not be obsessively chasing perfections.
佛說「多聞聖弟子，有明有慧。」 六祖云：「直指人心，見性成佛。」無非是拉人的感情完全接受實相。 並超越凡夫的感情。
Buddha said "Accomplished Buddhist students have clarity and wisdom." Huineng said "look directly into your mind, if you can see your nature, you will become Buddha." These are all trying to get your feelings to accept the Truth, and to transcend ordinary people's emotions.
「本分」應是想修道的人必具有的一些人格堅持。 如果沒有堅持，如同沒了地基的房屋，該如何建起房子？
A practitioner should insist on the concept of "Duty"[Note] as part of himself. If there is no concept of "Duty", it's like a house without a foundation, how would you be able to build the house?
[Note] 本分 means things that one is suppose to do as a human being. I have translated to "Duty" because I can't find another way to express this idea better.
You need to learn to watch your own cup. When other people give you nectar, are you greedy about it? If they give you water from horse's trough, do you hate it? If they look down on you, do you get angry? If they flatter you, are you happy? You should always be looking at yourself for all your thoughts and emotions.
任何處都不讓「識」依靠，久了，「識」自然乖乖聽話，自己若讓它依怙，勾鎖便成連串。故「多聞聖弟子，不隨心自在，心隨多聞聖弟子自在」。
If you don't let your "mind" rely on anything, after a while, your "mind" will listen to you. But if you let it find an anchor, it will soon becomes a chain. Therefore, there is a saying "accomplished Buddhist students don't let mind be, but have mind follow them instead."
修道的第一要素，須忍耐自我的感情（想隨心所欲的心），如此才有修道的可能。
The first element in Practice is to endure your own feelings (The mind that wants to do as it pleases.) Only than is Practice possible.
不要以為只有成功才能產生自信，人的自信應該是來自有了挫折，自己願意單挑和克服，在願意一一克服難關的時候，自信也同時展現。 是一種聲音│我願意，也可以把這些障礙東西一一找到解答。 這樣受傷與挫折就不代表一種自卑，反而會成為一種自我力量的泉源。有自信的人，做什麼都好，充滿自卑的人，會有人格不完整的種種表現。 人的生命會因為通過了很多挫折而感到可貴，在這樣一連串的努力後，成功就只是生命的一個點罷了。 但是擁有這種成功，胸懷就會跟著開闊，這樣的內心世界，因為少了人格的不完整面，自在就跟著滋升了。
Don't think that self-confidence only comes from success. A person's self-confidence should come from mistakes. When you are able to accept, challenge and conquer difficulties, one at a time, you will also acquire self-confidence. A simple thought of "I am willing" can often help you find solutions to these obstacles. This way, mistakes and injuries will no longer represent self-pity, but become a fountain of power within. A person with self-confidence can do everything well. A person with self-pity will have many holes in his personality. You will feel that your life is worthy, because you have surmounted many mistakes in your life. After all these efforts, success will only be a facet of your life. But with these types of success, your mind will open, because your personality will be more complete, and with it, acquire more free and unrestrained comfort.
佛家透視現象界，意旨在「實相」的解悟，即使證悟初果(法眼淨)的聖人，仍然貪、瞋、痴具在，已開道眼，反能比一般凡夫更具接受挫折與失敗的能耐。不痴心追求絕對的美與永恆真理。
Buddhism sees through appearances to understand the Truth. A person who has reached the first stage of enlightenment might still have "Greed", "Anger" and "Ignorance", but since he has opened "Buddha's eyes", he will be better than ordinary people to accept mistakes and failures. He will not be obsessively chasing perfections.
佛說「多聞聖弟子，有明有慧。」 六祖云：「直指人心，見性成佛。」無非是拉人的感情完全接受實相。 並超越凡夫的感情。
Buddha said "Accomplished Buddhist students have clarity and wisdom." Huineng said "look directly into your mind, if you can see your nature, you will become Buddha." These are all trying to get your feelings to accept the Truth, and to transcend ordinary people's emotions.
「本分」應是想修道的人必具有的一些人格堅持。 如果沒有堅持，如同沒了地基的房屋，該如何建起房子？
A practitioner should insist on the concept of "Duty"[Note] as part of himself. If there is no concept of "Duty", it's like a house without a foundation, how would you be able to build the house?
[Note] 本分 means things that one is suppose to do as a human being. I have translated to "Duty" because I can't find another way to express this idea better.
2012年1月5日 星期四
佛法的思向 21 A Guide to Buddhist Thoughts 21
既然不講原罪，那當然就是講自我的力量。 自己必得正視佛陀的教法，聖者的言語，乃至自己旁邊的善知識，都在提供自己一種力量，自己透過修行，透過努力，把那些別人的軌跡，別人的智慧，變成自己的，那自由的生命才可能產生，而不是等待一個救世主來救救自己。
If we are not talking about original sin, then we are talking about the power from within. You need to correctly understand Buddha's teaching, listening to the words of the saints and the wise people in your surrounding. These are all source of powers. Then you need to make these people's wisdom your own by putting forth efforts into your Practice. It is only then that you will have freedom and not waiting for a savior to come.
對人的原諒僅止於大我環境的無可奈何，但一推至小我個體，則無法原諒，蓋人大都未為自己的行為努力過、奮戰過。
Forgiveness should only extend to the acts of the circumstance bigger than what a person can control. But once we need to consider individual actions, then forgiveness should not be extended. Because people usually never put efforts to fight for their own actions.
「惜福」就是人對一種現狀的擁有，產生一種心意的滿足。 人往往忽略自己擁有的一切，所以心老是向外的苦苦追求。
"Cherish your own good fortune" is a feeling of satisfaction one have regarding his possessions. People usually forgot about the things that they already have, so they are always looking for more.
能正視自己擁有的一切，心便能在這種滿足下，稍稍安靜，如此頭腦才有可能清明。 也才能利用這種心境去創造更好的人事及修道。
If you can see clearly what you have, then you will be satisfied and be at peace. Only then will your mind be clear enough to create a better life and Practice.
自己不能惜福，自然就會心浮氣躁，心一天到晚亂糟糟的，還有什麼好日子可過？
If you cannot cherish your own good fortune, you will be restless. If your heart is always confused, how would you have a quality life?
修行須切記：捨棄與人相應，而與道相應，與人相應，永無出期。
You must remember in your Practice: give up reacting to other people, react to Buddha's teaching instead. If you react to other people, you will never be able to accomplish anything.
If we are not talking about original sin, then we are talking about the power from within. You need to correctly understand Buddha's teaching, listening to the words of the saints and the wise people in your surrounding. These are all source of powers. Then you need to make these people's wisdom your own by putting forth efforts into your Practice. It is only then that you will have freedom and not waiting for a savior to come.
對人的原諒僅止於大我環境的無可奈何，但一推至小我個體，則無法原諒，蓋人大都未為自己的行為努力過、奮戰過。
Forgiveness should only extend to the acts of the circumstance bigger than what a person can control. But once we need to consider individual actions, then forgiveness should not be extended. Because people usually never put efforts to fight for their own actions.
「惜福」就是人對一種現狀的擁有，產生一種心意的滿足。 人往往忽略自己擁有的一切，所以心老是向外的苦苦追求。
"Cherish your own good fortune" is a feeling of satisfaction one have regarding his possessions. People usually forgot about the things that they already have, so they are always looking for more.
能正視自己擁有的一切，心便能在這種滿足下，稍稍安靜，如此頭腦才有可能清明。 也才能利用這種心境去創造更好的人事及修道。
If you can see clearly what you have, then you will be satisfied and be at peace. Only then will your mind be clear enough to create a better life and Practice.
自己不能惜福，自然就會心浮氣躁，心一天到晚亂糟糟的，還有什麼好日子可過？
If you cannot cherish your own good fortune, you will be restless. If your heart is always confused, how would you have a quality life?
修行須切記：捨棄與人相應，而與道相應，與人相應，永無出期。
You must remember in your Practice: give up reacting to other people, react to Buddha's teaching instead. If you react to other people, you will never be able to accomplish anything.
2011年12月31日 星期六
佛法的思向 20 A Guide to Buddhist Thoughts 20
「過去」、「現在」、「未來」佛家首重「現在」，然只有證果的聖者，始能活在當下，眾生皆活在「過去」的情感與「未來」的夢想裏。
"Past", "Now", "Future". Buddhists focus on "Now", but only the saints who have reached enlightenment can live in "This Instant." Everyone else lives in the emotions of the "Past" and the dream of the "Future."
這個「果」不好，不要埋怨，那一定是自己以前行為的結晶，
自己想要脫離現在的遭遇，必得另起爐灶，
也就是另外造一個因，譬如說自己想有錢，
自己必須努力工作，自己想有智慧，
必得努力於自我的心靈提昇。
真能如是，那大概每個人的生命形態就改觀了。
You shouldn't complain that the "Karmic Result" is bad. It is the consequence of your own actions in the past. If you want to escape from your situation, you need to set out to create a new "Yin" (Cause). For example, if you want to have money, you need to work harder. If you want to be wise, you need to work on elevating your heart and mind. If everyone can do that, then I think everyone's life can be changed.
如果自己想重新復活。有一點「那就是不能有罪惡感」，
所有宗教都說自己生下來就有罪，可是佛陀就不這麼說，
佛陀說，因為自己有了「無明大夢」，
所以自己給自己搞得團團轉，還不知道說自己為什麼要這樣？
If you want to be reborn, then you must not have a sense of sin. All religions said that people are born with sins except for Buddha. Buddha said, we are all dreaming a "dream of ignorance." Because of this dream, we are confusing ourselves, and unable to figure out reasons of our actions.
在這種因素下，纏縛自己的東西（業障）怎麼可能消失呢？
現在就只講「怎麼樣清明？」讓自己從那個無明大夢跳脫，
而不是繞著罪業團團轉，那只是在泥沼裏滾來滾去，沒有用的。
In this condition, how can "bad karma" disappear? Right now, we should talk about how to wake up from this dream, and not run around worrying about sins and "bad karma". It will only make us roll around in mud, totally useless.
好比說自己欠債了，只能講還錢，
那方法一定是自己賺更多的錢，
而不是一直哭訴說「我欠了人家多少錢」我想以信仰來說，
這一種說法，是一種解脫，也是一種力量，
一種真真實實的生命。
For example, if you owe any debt, you should consider repayment. The method for repayment is obvious, make more money, and not to cry about it. From the perspective of faith, idea of repayment is a kind of release; it also can be a force, a real life.
這種感覺就是你的遭遇讓你在角落哭泣的時候，
有一個人扶你起來自立更生，是應該擦乾眼淚往前走的。
（比如說，你的遭遇讓自己痛苦、不愉快，不甘心是沒有用的，
只能說，自己怎麼樣全力的排開它）。
It is a feeling that when you are crying in a corner, someone is lifting you up and wiping away your tears so you can move forward. (For example, if your situation is painful. Any unhappiness and nonacceptance is useless. You should figure out how to get rid of the situation.)
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"Past", "Now", "Future". Buddhists focus on "Now", but only the saints who have reached enlightenment can live in "This Instant." Everyone else lives in the emotions of the "Past" and the dream of the "Future."
這個「果」不好，不要埋怨，那一定是自己以前行為的結晶，
自己想要脫離現在的遭遇，必得另起爐灶，
也就是另外造一個因，譬如說自己想有錢，
自己必須努力工作，自己想有智慧，
必得努力於自我的心靈提昇。
真能如是，那大概每個人的生命形態就改觀了。
You shouldn't complain that the "Karmic Result" is bad. It is the consequence of your own actions in the past. If you want to escape from your situation, you need to set out to create a new "Yin" (Cause). For example, if you want to have money, you need to work harder. If you want to be wise, you need to work on elevating your heart and mind. If everyone can do that, then I think everyone's life can be changed.
如果自己想重新復活。有一點「那就是不能有罪惡感」，
所有宗教都說自己生下來就有罪，可是佛陀就不這麼說，
佛陀說，因為自己有了「無明大夢」，
所以自己給自己搞得團團轉，還不知道說自己為什麼要這樣？
If you want to be reborn, then you must not have a sense of sin. All religions said that people are born with sins except for Buddha. Buddha said, we are all dreaming a "dream of ignorance." Because of this dream, we are confusing ourselves, and unable to figure out reasons of our actions.
在這種因素下，纏縛自己的東西（業障）怎麼可能消失呢？
現在就只講「怎麼樣清明？」讓自己從那個無明大夢跳脫，
而不是繞著罪業團團轉，那只是在泥沼裏滾來滾去，沒有用的。
In this condition, how can "bad karma" disappear? Right now, we should talk about how to wake up from this dream, and not run around worrying about sins and "bad karma". It will only make us roll around in mud, totally useless.
好比說自己欠債了，只能講還錢，
那方法一定是自己賺更多的錢，
而不是一直哭訴說「我欠了人家多少錢」我想以信仰來說，
這一種說法，是一種解脫，也是一種力量，
一種真真實實的生命。
For example, if you owe any debt, you should consider repayment. The method for repayment is obvious, make more money, and not to cry about it. From the perspective of faith, idea of repayment is a kind of release; it also can be a force, a real life.
這種感覺就是你的遭遇讓你在角落哭泣的時候，
有一個人扶你起來自立更生，是應該擦乾眼淚往前走的。
（比如說，你的遭遇讓自己痛苦、不愉快，不甘心是沒有用的，
只能說，自己怎麼樣全力的排開它）。
It is a feeling that when you are crying in a corner, someone is lifting you up and wiping away your tears so you can move forward. (For example, if your situation is painful. Any unhappiness and nonacceptance is useless. You should figure out how to get rid of the situation.)
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2011年12月27日 星期二
佛法的思向 19 A Guide to Buddhist Thoughts 19
看經的態度，須還經典本來面目。
不要持自己的感情喜好、權威去看經典。
在經典面前築構愈多的想法及不必要的權威，
只會讓自己離經典愈遠。
平靜的看待經典要告訴自己的內容。
理論，再思考自己該以何理由接受，
或透過辯證、思維佛經以期達到完全了解經典內容的期待。
When you look at Buddhist Texts, you should look at their true colors. You should not use your own feelings, or through the authorities to look at Buddhist Texts. The more presumptions that you have, and the more unnecessary authorities that you accept before reading Buddhist Texts will only pull you farther away from them. You should look at the Buddhist Texts tranquilly and absorb their contents. Then you should theorize about them, and figure out if you should accept any of the content. You should do this with internal debates and logic so that you can fully understand the Buddhist Texts.
人總是無法接受自己的業報。
但試著觀察人一有感情無法滿足，
便欲求管道渲洩，而這管道又通常是對人。
渲洩常非到感情滿足不能休止，
但自己已滿足，所承載的也是滿滿的業障。
People are usually unable to accept their own karma. If you observed a person who has emotions that he cannot satisfy, you will find out that he will always find ways to vent. And it is usually other people at the other end of the venting. This will last until his emotion has been satisfied. But when the person has satisfied his emotions, he will bear the accumulation of a lot of bad karma.
人窮，要他承擔，簡直要他的命。
但自己不承擔，卻會愈窮。
我們沒力量愈不敢衝，但自己愈保護自己，力量也愈薄弱。
If a person is poor, it will be like asking for his life if you want him to bear the responsibilities of his actions. But if he does not choose to be responsible, he will only be poorer. When we have no strength, we do not have the courage to move forward. The more we protect ourselves, the weaker we get.
世人若能承認，「天下沒有白吃的午餐」，
天下或許不致如此混亂。
If everyone can agree that there is "no free lunch", maybe the world would not be this chaotic.
人若能「不自欺欺人」，即是「破痴」。
If a person can avoid deceiving himself and everyone else, he will have "eliminated ignorance."
佛家不講罪惡之洗清，而言「無明大夢」之醒時，
是希望修行者能清楚自己的迷惘，
迷思不破，如何面對所謂罪惡，或業障？
甚至其他一切切。
Buddhist does not talk about cleansing of the sin, but about "waking up from the dream of ignorance." This is so that a practitioner can clearly see his own confusion. If he is confused, how would he face the so call sin, or bad karma and everything else?
不要持自己的感情喜好、權威去看經典。
在經典面前築構愈多的想法及不必要的權威，
只會讓自己離經典愈遠。
平靜的看待經典要告訴自己的內容。
理論，再思考自己該以何理由接受，
或透過辯證、思維佛經以期達到完全了解經典內容的期待。
When you look at Buddhist Texts, you should look at their true colors. You should not use your own feelings, or through the authorities to look at Buddhist Texts. The more presumptions that you have, and the more unnecessary authorities that you accept before reading Buddhist Texts will only pull you farther away from them. You should look at the Buddhist Texts tranquilly and absorb their contents. Then you should theorize about them, and figure out if you should accept any of the content. You should do this with internal debates and logic so that you can fully understand the Buddhist Texts.
人總是無法接受自己的業報。
但試著觀察人一有感情無法滿足，
便欲求管道渲洩，而這管道又通常是對人。
渲洩常非到感情滿足不能休止，
但自己已滿足，所承載的也是滿滿的業障。
People are usually unable to accept their own karma. If you observed a person who has emotions that he cannot satisfy, you will find out that he will always find ways to vent. And it is usually other people at the other end of the venting. This will last until his emotion has been satisfied. But when the person has satisfied his emotions, he will bear the accumulation of a lot of bad karma.
人窮，要他承擔，簡直要他的命。
但自己不承擔，卻會愈窮。
我們沒力量愈不敢衝，但自己愈保護自己，力量也愈薄弱。
If a person is poor, it will be like asking for his life if you want him to bear the responsibilities of his actions. But if he does not choose to be responsible, he will only be poorer. When we have no strength, we do not have the courage to move forward. The more we protect ourselves, the weaker we get.
世人若能承認，「天下沒有白吃的午餐」，
天下或許不致如此混亂。
If everyone can agree that there is "no free lunch", maybe the world would not be this chaotic.
人若能「不自欺欺人」，即是「破痴」。
If a person can avoid deceiving himself and everyone else, he will have "eliminated ignorance."
佛家不講罪惡之洗清，而言「無明大夢」之醒時，
是希望修行者能清楚自己的迷惘，
迷思不破，如何面對所謂罪惡，或業障？
甚至其他一切切。
Buddhist does not talk about cleansing of the sin, but about "waking up from the dream of ignorance." This is so that a practitioner can clearly see his own confusion. If he is confused, how would he face the so call sin, or bad karma and everything else?
2011年12月24日 星期六
佛法的思向 18 A Guide to Buddhist Thoughts 18
訓練踢掉的心(踢掉什麼? 囉嗦的自己，很愛自己的自己，不抽象吧!)，定慧雙進│可很快消除心頭粗昧相。 (粗昧相，就是不知道自己在做什麼! 像習慣發脾氣，習慣了就不會清楚自己，算修行的大忌諱)
You should practice kicking off parts of yourself. (Kicking off what? The nagging self, the narcissistic self, not too abstract, right?) If you can make progress in wisdom and concentration, you can remove the ignorance of your heart/mind. (In the original Chinese, 粗昧相 literally means rough appearances. In here, it is further clarify that "rough appearances of your heart/mind" means that you don't know what you are doing. For example, the habit of angry outburst is a sign that you don't know what you are doing, because once it is a habit, you won't know you are doing it. This is a big taboo in Practice.)
藉思想及行動控制情緒、性格，再由控制進步為自然。
First, you should use thoughts and behaviors to control emotions and personality. Then you can progress from control to becoming second nature.
一朵花只能開一種形態，沒有明顯走向，怎麼顯出特質來？
A flow can only bloom with one form. If there is no obvious trend, how does it show that it is special?
想想自己。
人事磨鍊不夠。
勇猛力不夠，未下功夫鑽去。
行事不知輕重，緣於你的心太窄只容納你自己。
Think about yourself.
Not enough experience in the world.
Not enough bravery and courage, so you haven't spent the effort to figure it out.
Not knowing the seriousness of the matter, because your mind is too narrow and can only contain yourself.
把握現在，任何日子過去就不再回，任一時刻皆須面對承擔，若存逃避心態，離修道愈遠。
Grasp "now", because time doesn't come back. You need to face responsibility at any moment. If you have any thoughts of escape, you will be farther away from the path.
你提昇你的感情去觸摸經文、佛法。
You should raise your emotions to touch and feel Buddhist Texts and Dharma.
修行是當下先按捺你的感情。 過後真過不去，再找不造業的方法去渲洩，靜下來，拿佛法與之對抗。 這是沒力量時的做法，功夫要做到當下，就能清楚自己感情的不足，馬上拿佛法來銷融它。
Practice is to restrain your emotions, instantly. If you really need to find a release for the emotion afterward, use a method that does not create bad deeds (or bad karma). Once you are calm, you can use Dharma to fight it. You do this when you do not have enough strength and ability. You need to progress so that you can do so at the moment, instantly. As soon as your emotions start to flare, you need to know what you are lacking and use Dharma to vanquish it right away.
You should practice kicking off parts of yourself. (Kicking off what? The nagging self, the narcissistic self, not too abstract, right?) If you can make progress in wisdom and concentration, you can remove the ignorance of your heart/mind. (In the original Chinese, 粗昧相 literally means rough appearances. In here, it is further clarify that "rough appearances of your heart/mind" means that you don't know what you are doing. For example, the habit of angry outburst is a sign that you don't know what you are doing, because once it is a habit, you won't know you are doing it. This is a big taboo in Practice.)
藉思想及行動控制情緒、性格，再由控制進步為自然。
First, you should use thoughts and behaviors to control emotions and personality. Then you can progress from control to becoming second nature.
一朵花只能開一種形態，沒有明顯走向，怎麼顯出特質來？
A flow can only bloom with one form. If there is no obvious trend, how does it show that it is special?
想想自己。
人事磨鍊不夠。
勇猛力不夠，未下功夫鑽去。
行事不知輕重，緣於你的心太窄只容納你自己。
Think about yourself.
Not enough experience in the world.
Not enough bravery and courage, so you haven't spent the effort to figure it out.
Not knowing the seriousness of the matter, because your mind is too narrow and can only contain yourself.
把握現在，任何日子過去就不再回，任一時刻皆須面對承擔，若存逃避心態，離修道愈遠。
Grasp "now", because time doesn't come back. You need to face responsibility at any moment. If you have any thoughts of escape, you will be farther away from the path.
你提昇你的感情去觸摸經文、佛法。
You should raise your emotions to touch and feel Buddhist Texts and Dharma.
修行是當下先按捺你的感情。 過後真過不去，再找不造業的方法去渲洩，靜下來，拿佛法與之對抗。 這是沒力量時的做法，功夫要做到當下，就能清楚自己感情的不足，馬上拿佛法來銷融它。
Practice is to restrain your emotions, instantly. If you really need to find a release for the emotion afterward, use a method that does not create bad deeds (or bad karma). Once you are calm, you can use Dharma to fight it. You do this when you do not have enough strength and ability. You need to progress so that you can do so at the moment, instantly. As soon as your emotions start to flare, you need to know what you are lacking and use Dharma to vanquish it right away.
2011年12月17日 星期六
佛法的思向 17 A Guide to Buddhist Thoughts 17
宗教的感應是努力虔誠祈求後的感動，一生能碰上一兩次就不得了，它能帶給努力者在修行路上的激勵，但如念執感應，則差之千里矣
Religious rapture is the result of sincere prayers. It will be incredible if you can encounter this once or twice in a life time. However, if you encountered it, it will bring you incredible incentives on the path. But if you are always looking for it, then you are miles away from it.
世尊要弟子在修行中「堪忍」是跟「忍耐」不同的。 「堪忍」是在要越過任一境界時，須忍受習性與佛法的拉踞戰，忍受感情脫離的痛苦，能夠忍受過後，感情自能向上超越，邁入另一境界。 而「忍耐」則只是你對人事逆來順受，永遠在輪迴，重覆同樣的忍耐動作。
The "endurance" that Buddha wanted his students to "bear/endure" is not the same as the endurance that is normally understood. When you are attempting to elevate to a different stage on the path, you need to "bear/endure" the struggle between your habits and Dharma, to "endure" the pain that comes with the separation of emotions. After you are able to endure this, your emotion will be elevated. But normal endurance is how you tolerate the negativity surrounding you, which is always repeating, and causing you to always having to endure the same thing over and over.
「慈」是以平等心看待眾生。 「悲」乃同其情。 「喜」則隨喜他人的成就。 「慈悲喜」能做到，再不執著，就是「捨」。
"Compassion" is to look at all humanity evenly.
"Sorrowful" is to be empathic to all.
"Joyful" is to be happy for other people's accomplishments.
If you can be "Compassion", "Sorrowful" and "Joyful", then you are able to "be Generous."
自我檢視
我的心太淺，總思索不到深處
我的日子太懶，總在人事裏飄浮
我的眼光太短，總在近處佇留
我的容量太窄，只合啜飲清流小溪
而歲月啊！便默不作聲地
自我身旁流逝
Self Checkup
My heart/mind is too shallow, cannot contemplate the depth of myself.
My days are too lazy, always floating in the matters of people.
My eyesight is too short, only able to look at scenes near me.
My capacity is to small, only fitted for drinking from small streams.
But time, silently,
flows away right beside me.
Religious rapture is the result of sincere prayers. It will be incredible if you can encounter this once or twice in a life time. However, if you encountered it, it will bring you incredible incentives on the path. But if you are always looking for it, then you are miles away from it.
世尊要弟子在修行中「堪忍」是跟「忍耐」不同的。 「堪忍」是在要越過任一境界時，須忍受習性與佛法的拉踞戰，忍受感情脫離的痛苦，能夠忍受過後，感情自能向上超越，邁入另一境界。 而「忍耐」則只是你對人事逆來順受，永遠在輪迴，重覆同樣的忍耐動作。
The "endurance" that Buddha wanted his students to "bear/endure" is not the same as the endurance that is normally understood. When you are attempting to elevate to a different stage on the path, you need to "bear/endure" the struggle between your habits and Dharma, to "endure" the pain that comes with the separation of emotions. After you are able to endure this, your emotion will be elevated. But normal endurance is how you tolerate the negativity surrounding you, which is always repeating, and causing you to always having to endure the same thing over and over.
「慈」是以平等心看待眾生。 「悲」乃同其情。 「喜」則隨喜他人的成就。 「慈悲喜」能做到，再不執著，就是「捨」。
"Compassion" is to look at all humanity evenly.
"Sorrowful" is to be empathic to all.
"Joyful" is to be happy for other people's accomplishments.
If you can be "Compassion", "Sorrowful" and "Joyful", then you are able to "be Generous."
自我檢視
我的心太淺，總思索不到深處
我的日子太懶，總在人事裏飄浮
我的眼光太短，總在近處佇留
我的容量太窄，只合啜飲清流小溪
而歲月啊！便默不作聲地
自我身旁流逝
Self Checkup
My heart/mind is too shallow, cannot contemplate the depth of myself.
My days are too lazy, always floating in the matters of people.
My eyesight is too short, only able to look at scenes near me.
My capacity is to small, only fitted for drinking from small streams.
But time, silently,
flows away right beside me.
2011年12月12日 星期一
佛法的思向 16 A Guide to Buddhist Thoughts 16
修持簡語 Phrases to Consider in Your Practice
為了他人的善惡而擾亂你的修行，甚至在別人的話語裏生生死死，修不了行的是你，超越不了習性的也還是你，別人根本不會因此而改變。
Letting other people's good and evil disrupt your Practice, and living in other people's words will cause you to not able to progress. Other people will not change because of it.
要抓緊生命的主線，跳脫自我的限制。 情緒不好不去管它，還是做你自己的事。 先用心栽一棵智慧的大樹，再說！
We must grab tight the line of life and escape from self limits. You should not worry about your emotions, just do what you are suppose to do. First, you should work on planting a tree of wisdom, then proceed from there.
對事用心盡力，但不要怕錯，成敗自己擔當，相對地，你就不會苛求他人「完美」，內心的感情不變，但手段可以更改，對於自己後，你知道那很難，自然不會要求眾生，慈悲於焉產生。
You should do everything with all your heart and mind, but do not be afraid of mistakes. You will need to be able to handle both success and failure. When you can do so, you will not expect other people to be "perfect." Emotions do not change, but methods can. Once you know it's difficult, you will naturally not require perfection from everyone, and compassion will flow naturally.
不要管「果」，先管「因」「緣」造作，因先擺正確，再加上「緣」的不斷用心「果」自然形成。
You should not worry about "Result". You should first worry about "Yin"(Cause) and "Yuan"(Conditions). Get "Yin"(Cause) correct then work on "Yuan"(Conditions), the "Result" that you want will come naturally.
你需藉助外面世界的觀察，再細細的思考，讓自己接受你想改變的自己，沒有章法及混亂的自己，是沒有辦法做什麼的?!
You need to observe the world, and contemplate about your observations to allow yourself to be able to accept the change that you want. A self that is un-structured and chaotic will not be able to accomplish anything?!
心的柔軟度夠，佛法自然就能入。 藉禪坐用心，可產生力量，佛法思維又可加強力量，等力量夠了，就能扳倒習性，自然能夠嚐到法味。
If your heart is malleable, then Buddha's teaching will able to penetrate. You can use meditation to create power. Thinking about Buddha's teaching will increase that power as well. When you have enough power, you will be able to remove your habits, and tasted the Dharma.
判別善惡相，須視其執著程度，執著善，未必能化渡，不執著惡未必不能化渡。
To distinguish between virtue and evil, you need to look at their commitment to their ideas. We cannot always help a person who is committed to virtue to get to the other side. But we can help a person not committed to evil to achieve enlightenment.
為了他人的善惡而擾亂你的修行，甚至在別人的話語裏生生死死，修不了行的是你，超越不了習性的也還是你，別人根本不會因此而改變。
Letting other people's good and evil disrupt your Practice, and living in other people's words will cause you to not able to progress. Other people will not change because of it.
要抓緊生命的主線，跳脫自我的限制。 情緒不好不去管它，還是做你自己的事。 先用心栽一棵智慧的大樹，再說！
We must grab tight the line of life and escape from self limits. You should not worry about your emotions, just do what you are suppose to do. First, you should work on planting a tree of wisdom, then proceed from there.
對事用心盡力，但不要怕錯，成敗自己擔當，相對地，你就不會苛求他人「完美」，內心的感情不變，但手段可以更改，對於自己後，你知道那很難，自然不會要求眾生，慈悲於焉產生。
You should do everything with all your heart and mind, but do not be afraid of mistakes. You will need to be able to handle both success and failure. When you can do so, you will not expect other people to be "perfect." Emotions do not change, but methods can. Once you know it's difficult, you will naturally not require perfection from everyone, and compassion will flow naturally.
不要管「果」，先管「因」「緣」造作，因先擺正確，再加上「緣」的不斷用心「果」自然形成。
You should not worry about "Result". You should first worry about "Yin"(Cause) and "Yuan"(Conditions). Get "Yin"(Cause) correct then work on "Yuan"(Conditions), the "Result" that you want will come naturally.
你需藉助外面世界的觀察，再細細的思考，讓自己接受你想改變的自己，沒有章法及混亂的自己，是沒有辦法做什麼的?!
You need to observe the world, and contemplate about your observations to allow yourself to be able to accept the change that you want. A self that is un-structured and chaotic will not be able to accomplish anything?!
心的柔軟度夠，佛法自然就能入。 藉禪坐用心，可產生力量，佛法思維又可加強力量，等力量夠了，就能扳倒習性，自然能夠嚐到法味。
If your heart is malleable, then Buddha's teaching will able to penetrate. You can use meditation to create power. Thinking about Buddha's teaching will increase that power as well. When you have enough power, you will be able to remove your habits, and tasted the Dharma.
判別善惡相，須視其執著程度，執著善，未必能化渡，不執著惡未必不能化渡。
To distinguish between virtue and evil, you need to look at their commitment to their ideas. We cannot always help a person who is committed to virtue to get to the other side. But we can help a person not committed to evil to achieve enlightenment.
2011年12月7日 星期三
佛法的思向 15 A Guide to Buddhist Thoughts 15
一直以為佛學從哲學變為宗教後，說法一直傾向消極論，甚至連消極也不須理由。 就是一個「苦」字括代一切，直把千年思想逼至牆角；
I always thought that when Buddhism transformed from philosophy to religion, its wordings became negative and passive, and it doesn't even need a justification for this negativity. Everything is summed up in one word, "dukkha" (suffering), and pushed thousand years of finest thoughts into a corner.
一個思想體系形成，中間思辯再思辯，更甚者得付出生命代價，連佛陀成道，也是 對印度思 想再提昇、再重新出發的代表解釋，過程中一再經歷的誤解與追殺，還 是牽扯新舊思想 的相互不容，人為問題尚且不論，就是因為能建立相當的思考架 構，佛法才能廣為流傳，否則早在古代思想蓬勃、群雄並起時，就已被淘汰，那能流傳至今？
Formation of an ideology is not a simple matter. It must went through numerous debates. Sometimes, practitioners must sacrifice their lives for their ideas. Buddha took the ideas and concepts of the Indian culture of his time, elevated them and created new interpretations. In the process, he was hunted for his ideas and experienced many misunderstandings, all because of the incompatibility between the new and the old ideas, not to mention man-made problems. But because he was able to create a comprehensive framework, Buddhism is able to spread and endure. Otherwise, in the ancient time when there are a lot of competing ideas, Buddhism would already be eliminated.
反倒今人思想墮落不說，還拚了命拿最簡單的想法硬擠掉千年命脈，真是苦哉！ 〈這個苦字當比前面那個苦字了得！〉。
Then, we look at today. People's thoughts not only have deteriorated further, they also work hard to use the simplest words to squeeze out the lifeblood of the idea of the millennium. This is really suffering. (This suffering is even more so that the "dukkha" used previously.)
以消極的觀點看，人間是一個屠宰場！逼得人無處容身！然而在大環境裏，人類 自己已經取得生活優勢，反而逼迫其他動物無法生存，那人如不能在人的優勢環境 中生存，理當也是人自己的問題。不從人自己身上下手，問題怎麼解決？而且人有相當不能理解的感情、負面的作為，如一再拿消極的方式面對，是否與吸嗎啡一般，陷入更多的迷惘？
From a negative point of view, the world is a slaughterhouse. People are forced to have nowhere to go. However, in this environment, mankind has the superiority and is able to force other creatures to extinction. If people cannot survive in an environment when mankind has the advantage, it should be mankind's problem. If we don't start with ourselves, how do we solve this problem? Furthermore, mankind have many irrational emotions and negative behaviors, if we keep use passive and negative methods to face these negativity, will it be similar to smoking opium, sinking further into more confusion?
多年來，致力於慧學的努力，以前覺得慧多定少，心易浮動；如今卻覺慧學愈多， 愈風清月明！當然是有條件的，至少是一個自我思想體系的完成！
Over the years, I have dedicated myself to learn the wisdom of Buddha. Before, I always felt that I have more wisdom than concentration, because my mind can wander easily. But now, I think that as I accumulate more Buddhist wisdom, I see more clearly. Of course there is a pre-requisite for this clarity, and it is the completion of an ideological framework within myself.
試著用粗淺一些的文字，表達對「空法」的理解，許多未完善處，留予探討者去挖 掘！畢竟不是理論式的窮闢精晰！
I tried to use some simple words to expression my understanding of Śūnyatā. This might not be complete, and I'll save them for the explorers to discover the rest for themselves. After all, this is not an attempt at exhaustive discourse.
祇拿出個人認為的重點，加以論述！有心者理當再深入，或許勤於動腦的結果，也 會帶來駐立於人世間的良緣善機！
This is a personal view of the important issues in Buddhism. If you are interested, you should definitely research further. May the result of your own efforts will bring you good karma and good opportunities in the future.
不待春風花不開
及至花開又吹落
Waiting for the spring wind to bloom
Only to fall when the wind blows
中華民國九十二年九月 半寄於南禪精舍
September, 2003 Ban Ji at Nan Zen Vihara
I always thought that when Buddhism transformed from philosophy to religion, its wordings became negative and passive, and it doesn't even need a justification for this negativity. Everything is summed up in one word, "dukkha" (suffering), and pushed thousand years of finest thoughts into a corner.
一個思想體系形成，中間思辯再思辯，更甚者得付出生命代價，連佛陀成道，也是 對印度思 想再提昇、再重新出發的代表解釋，過程中一再經歷的誤解與追殺，還 是牽扯新舊思想 的相互不容，人為問題尚且不論，就是因為能建立相當的思考架 構，佛法才能廣為流傳，否則早在古代思想蓬勃、群雄並起時，就已被淘汰，那能流傳至今？
Formation of an ideology is not a simple matter. It must went through numerous debates. Sometimes, practitioners must sacrifice their lives for their ideas. Buddha took the ideas and concepts of the Indian culture of his time, elevated them and created new interpretations. In the process, he was hunted for his ideas and experienced many misunderstandings, all because of the incompatibility between the new and the old ideas, not to mention man-made problems. But because he was able to create a comprehensive framework, Buddhism is able to spread and endure. Otherwise, in the ancient time when there are a lot of competing ideas, Buddhism would already be eliminated.
反倒今人思想墮落不說，還拚了命拿最簡單的想法硬擠掉千年命脈，真是苦哉！ 〈這個苦字當比前面那個苦字了得！〉。
Then, we look at today. People's thoughts not only have deteriorated further, they also work hard to use the simplest words to squeeze out the lifeblood of the idea of the millennium. This is really suffering. (This suffering is even more so that the "dukkha" used previously.)
以消極的觀點看，人間是一個屠宰場！逼得人無處容身！然而在大環境裏，人類 自己已經取得生活優勢，反而逼迫其他動物無法生存，那人如不能在人的優勢環境 中生存，理當也是人自己的問題。不從人自己身上下手，問題怎麼解決？而且人有相當不能理解的感情、負面的作為，如一再拿消極的方式面對，是否與吸嗎啡一般，陷入更多的迷惘？
From a negative point of view, the world is a slaughterhouse. People are forced to have nowhere to go. However, in this environment, mankind has the superiority and is able to force other creatures to extinction. If people cannot survive in an environment when mankind has the advantage, it should be mankind's problem. If we don't start with ourselves, how do we solve this problem? Furthermore, mankind have many irrational emotions and negative behaviors, if we keep use passive and negative methods to face these negativity, will it be similar to smoking opium, sinking further into more confusion?
多年來，致力於慧學的努力，以前覺得慧多定少，心易浮動；如今卻覺慧學愈多， 愈風清月明！當然是有條件的，至少是一個自我思想體系的完成！
Over the years, I have dedicated myself to learn the wisdom of Buddha. Before, I always felt that I have more wisdom than concentration, because my mind can wander easily. But now, I think that as I accumulate more Buddhist wisdom, I see more clearly. Of course there is a pre-requisite for this clarity, and it is the completion of an ideological framework within myself.
試著用粗淺一些的文字，表達對「空法」的理解，許多未完善處，留予探討者去挖 掘！畢竟不是理論式的窮闢精晰！
I tried to use some simple words to expression my understanding of Śūnyatā. This might not be complete, and I'll save them for the explorers to discover the rest for themselves. After all, this is not an attempt at exhaustive discourse.
祇拿出個人認為的重點，加以論述！有心者理當再深入，或許勤於動腦的結果，也 會帶來駐立於人世間的良緣善機！
This is a personal view of the important issues in Buddhism. If you are interested, you should definitely research further. May the result of your own efforts will bring you good karma and good opportunities in the future.
不待春風花不開
及至花開又吹落
Waiting for the spring wind to bloom
Only to fall when the wind blows
中華民國九十二年九月 半寄於南禪精舍
September, 2003 Ban Ji at Nan Zen Vihara
2011年12月2日 星期五
佛法的思向 14 A Guide to Buddhist Thoughts 14
佛教自印度傳入中國後，大量經典被翻譯，空法的思想亦在此時帶入。但中國思想裏沒有「空」的想法，也不能理解何謂「空」？
Ever since Buddhism's spread into China from India, many Buddhist Texts have been translated, and the concept of Śūnyatā was introduced. However, Śūnyatā is not a concept that existed in Chinese culture, and Chinese could not understand the meaning of Śūnyatā.
解經的人常常用道家的「無」來解釋，且中國向來有「空靈」思想的存在，不論是國畫上的、書法上的，或古代士大夫、知識份子的隱遁都脫不了這層思想。
People who interpreted Buddhist Texts tend to use the concept of "Nothing" from Taoism to explain Śūnyatā. Furthermore, Chinese usually have a concept of "ethereal."[Translator's Note 11] This concept of "ethereal" beauty was pursued in Chinese paintings or Chinese calligraphy. Even the literati and intellects of the ancient China went into recluse in search of this concept.
但個人以為這些想法、做法應該歸類於美學，是情感上的嚮往，如同日本人心中最高的生死是「淒美」，這該都屬於民族文化的結晶，是民族裏感情表達的最高方式，且以感情的認同為主要方式，不需要太多思想背景。
But I think these thoughts should belong in aesthetics, because it is an yearning of the emotions. Just like the Japanese who thought that "Poignant" is the highest level of emotions. These are all crystallization of a culture, and the culture's highest level of expression. We identify with these expressions with emotions, and do not require much thoughts.
但空法不是！它須有相當思想作背景，絕非老莊「無」的思想。早在還在印度時，它就是一個體系的思想，是須通過嚴謹的辯論才能成立的。總覺得「空法思想」影響華人至深，如心經的流傳！但「空法」與「空靈」二者必得清楚劃分再談結合，如同理性與感情，如能並駕齊驅，當屬人間美事！
But not so for Śūnyatā. Much intellectual background is required to understand Śūnyatā It is definitely not Lao-Zhuang's "Nothing". [Translator Note: 12] Even when it was in India, it was an ideological system and was established after rigorous debates. I always thought that Śūnyatā has tremendous influences over Chinese people, as can be seen from the popularity of Heart Sutra. But we still need to differentiate between Śūnyatā and "ethereal" before we can try to combine them. Just like rationality and emotions, if we can eventually apply them together, humanity will benefit for it.
緣起性空、隨緣起而有、隨緣滅而盡，無有實體 ( 不是沒有 的意思 ， 因為聚集而成的實體 ， 是因緣的產品 ， 也就是在因緣的襯托下存在 ， 只承認它因為因緣存在而有 ， 因緣滅了就消失 ， 所以說無有實體 ，有實體就無法滅掉 ，等於不可能再變化 。再改造 ，那可是嚴重的思想錯誤 )，因緣決定一切故曰「空」。
Principle of DOCS, all things are created due to "dependent origination", all things are destroyed due to "dependent origination", no definitive body (This does not mean no body. Because body is a composition, and is the result of Nidānas. We can only admit that it exists due to Nidānas. If the Nidānas is gone, then it will be destroyed as well. Therefore, we said no definitive body. If there is a definitive body, then it cannot be destroyed, and that equates to inability to change. This is a serious misconception.) and Nidānas determines everything. These are all the rationale of Śūnyatā.
換句話說：因緣法懂得愈多，則空法自了然於心！前面所述種種想法、修法，在引出學者心中的障礙；想法錯誤使思想空間為之閉塞，假設空性思想可以具體觸摸，那麼導正想法，便似撕去內心一層薄膜，使空間感增加一些，一層層的撕去，直至空間無限的射放，解脫才乍現曙光！
Another way to say this is that the more we understand Nidānas, the better we will understand Śūnyatā. All the concepts and methods described so far are an attempt to remove obstacles settled deep with in out hearts. Incorrect idea will make it harder for us to think. If Śūnyatā can be touched physically, then we are trying to tear away a thin layer of membrane in our heart to make a little bit of room. Layer after layer, removed, until there is unlimited space for the heart to shine.
[Translator's Note 11:] 空靈 Literally, it means "Space-spirit". It really describes a concept of aesthetic feelings. It's a feeling of unlimited space filled with meanings. So I will simply translate this as "ethereal."
[Translator's Note:12] 老莊 Lao-Zhuang refers to the Laozi and Zhuangzi texts. They are two influential books on Taoism.
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Ever since Buddhism's spread into China from India, many Buddhist Texts have been translated, and the concept of Śūnyatā was introduced. However, Śūnyatā is not a concept that existed in Chinese culture, and Chinese could not understand the meaning of Śūnyatā.
解經的人常常用道家的「無」來解釋，且中國向來有「空靈」思想的存在，不論是國畫上的、書法上的，或古代士大夫、知識份子的隱遁都脫不了這層思想。
People who interpreted Buddhist Texts tend to use the concept of "Nothing" from Taoism to explain Śūnyatā. Furthermore, Chinese usually have a concept of "ethereal."[Translator's Note 11] This concept of "ethereal" beauty was pursued in Chinese paintings or Chinese calligraphy. Even the literati and intellects of the ancient China went into recluse in search of this concept.
但個人以為這些想法、做法應該歸類於美學，是情感上的嚮往，如同日本人心中最高的生死是「淒美」，這該都屬於民族文化的結晶，是民族裏感情表達的最高方式，且以感情的認同為主要方式，不需要太多思想背景。
But I think these thoughts should belong in aesthetics, because it is an yearning of the emotions. Just like the Japanese who thought that "Poignant" is the highest level of emotions. These are all crystallization of a culture, and the culture's highest level of expression. We identify with these expressions with emotions, and do not require much thoughts.
但空法不是！它須有相當思想作背景，絕非老莊「無」的思想。早在還在印度時，它就是一個體系的思想，是須通過嚴謹的辯論才能成立的。總覺得「空法思想」影響華人至深，如心經的流傳！但「空法」與「空靈」二者必得清楚劃分再談結合，如同理性與感情，如能並駕齊驅，當屬人間美事！
But not so for Śūnyatā. Much intellectual background is required to understand Śūnyatā It is definitely not Lao-Zhuang's "Nothing". [Translator Note: 12] Even when it was in India, it was an ideological system and was established after rigorous debates. I always thought that Śūnyatā has tremendous influences over Chinese people, as can be seen from the popularity of Heart Sutra. But we still need to differentiate between Śūnyatā and "ethereal" before we can try to combine them. Just like rationality and emotions, if we can eventually apply them together, humanity will benefit for it.
緣起性空、隨緣起而有、隨緣滅而盡，無有實體 ( 不是沒有 的意思 ， 因為聚集而成的實體 ， 是因緣的產品 ， 也就是在因緣的襯托下存在 ， 只承認它因為因緣存在而有 ， 因緣滅了就消失 ， 所以說無有實體 ，有實體就無法滅掉 ，等於不可能再變化 。再改造 ，那可是嚴重的思想錯誤 )，因緣決定一切故曰「空」。
Principle of DOCS, all things are created due to "dependent origination", all things are destroyed due to "dependent origination", no definitive body (This does not mean no body. Because body is a composition, and is the result of Nidānas. We can only admit that it exists due to Nidānas. If the Nidānas is gone, then it will be destroyed as well. Therefore, we said no definitive body. If there is a definitive body, then it cannot be destroyed, and that equates to inability to change. This is a serious misconception.) and Nidānas determines everything. These are all the rationale of Śūnyatā.
換句話說：因緣法懂得愈多，則空法自了然於心！前面所述種種想法、修法，在引出學者心中的障礙；想法錯誤使思想空間為之閉塞，假設空性思想可以具體觸摸，那麼導正想法，便似撕去內心一層薄膜，使空間感增加一些，一層層的撕去，直至空間無限的射放，解脫才乍現曙光！
Another way to say this is that the more we understand Nidānas, the better we will understand Śūnyatā. All the concepts and methods described so far are an attempt to remove obstacles settled deep with in out hearts. Incorrect idea will make it harder for us to think. If Śūnyatā can be touched physically, then we are trying to tear away a thin layer of membrane in our heart to make a little bit of room. Layer after layer, removed, until there is unlimited space for the heart to shine.
[Translator's Note 11:] 空靈 Literally, it means "Space-spirit". It really describes a concept of aesthetic feelings. It's a feeling of unlimited space filled with meanings. So I will simply translate this as "ethereal."
[Translator's Note:12] 老莊 Lao-Zhuang refers to the Laozi and Zhuangzi texts. They are two influential books on Taoism.
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2011年11月28日 星期一
佛法的思向 13 A Guide to Buddhist Thoughts 13
那從「無我」看呢？ 試問，每個家庭教育每個小孩，其結果一定不一樣！ 如果一樣，那人應該是機械！ 是工具！ 如果一樣，那教育是無用論！ 就因不敢下定論，所以通過努力一切都有可能。
How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.
再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。
Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.
具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。
Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.
般若心經第一段便說：「觀自在菩薩，行深般若 波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！
The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"
This is the genius of Śūnyatā.
時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！
The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.
How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.
再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。
Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.
具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。
Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.
般若心經第一段便說：「觀自在菩薩，行深般若 波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！
The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"
This is the genius of Śūnyatā.
時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！
The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.
2011年11月17日 星期四
佛法的思向 12 A Guide to Buddhist Thoughts 12
除已敘述的善根、大人相、因緣法的掌握也試著申論一些。 從動的條件說因緣，許多的學說都先在「動」之前先立「不動」說！ 亦既有個主體是不變的，但周遭可以變。
Other than the aforementioned virtuous root and great man, let's have a discussion about Nidānas from the perspective of change. Many doctrines said that we need to establish a "static" before "change." These doctrine says that all phenomenons have an essence, and that the essence cannot be changed, but the rest that surrounds the essence can change.
依據中觀論的說法，是沒有固定主體論，一切可為之變動、或不可為之變動的一切，皆由「緣起」決定一切，就因為誰都不知下一個緣起是什麼？ 所以不立一特定主體，如果知道下一個主體是什麼，則認為得有一固定體不變，有一固定體不變，則無法通盤前進。
But according to Mūlamadhyamakakārikā, there is no such thing as a static essence. Whether any phenomenon changes or not are determined by "dependent origination." Because no one knows what the next "dependent origination" is, we can't establish an essence in a phenomenon. If we know what the essence is, then we will have to accept that there is an essence that is static. If there is an essence in a phenomenon that does not change, then it became impossible to proceed.
另一角度說：論究無我，如認為中心點的我不變，外在的我才是無我，這個想法，矛盾的可以！然而大部份的教派學說都傾向這個論點，為什麼中心點的思想是有我，而不敢也設說是無我？ 就如同佛說：「眾生一聞空法，便如驚如怖。」 以為空、或無我便會喪失一切！
From another angle, let us use anattā as a discussion point. It is a contradiction to think that there is an "essence" in me that does not change, and that anattā refers to the "rest of me" that surrounds this "essence." However, most religious sects and schools tend to support this idea; the idea that there is an eternal essence in all of us. Why do we must have an "essence" that is "atman"? Why do they not dare to assume that the "essence" is anattā as well? Just as Buddha said: "When people heard of Śūnyatā, they are shocked and horrified." Because people think Śūnyatā means "emptiness" and "nothingness", and anattā means "no self" and that they will loss everything if they agree with these two terms. [Translator's Note 10]
其實，這是觀點的問題。 不從失去、喪失的觀點看，先從「三世說」下手，三世或三個時間點 〈過去、現在、未來〉，以人的成長看，孩童、成年、老年，以成年看孩童，誰會承認自己是小時候的樣子沒變；以老年看成年，誰又不喜歡壯年期的自己！ 但這裏邊祇有一個人，那就是「自己」！
However, this is all a matter of the point of view. Let's us not look at this from the view of gain and loss, but from the view of "three eras", three generations or three time periods (Past, now, future). If we look at the issue in term of a man, the "three eras" of a man are child, adult and old man. As the adult looking at the child, who can claim that he is still the same as when he was a child. As the old man looking at the adult version of himself, who does not like his younger version better. But there is only one person here, and that is "self".
以自己看自己，變化、落差如此之大！ 孩童不等於成年！ 但成年歷經孩童，更延伸到最不被喜歡的老年。 如果說：這三個階段都有「我」的存在，按理看自己便有三個我，有三個人一定不成立！ 如只承認只有一個我，那三個時期的我，又如何裝在同一個我身上？ 真裝了進去，那這個自我真是矛盾又糾纏！
As one look at oneself, we see a large differences and changes. The child is not the same as the adult. But to get to the adult, one must go through the childhood, and then the adult is extended to become the old-man that no one likes. If we say "I" exists in all these three stages, then there would be three "I"'s. This obviously cannot stand. But if we say that there is only one "I", then how do we account for these three versions of "I" on the same person. It will become very complicated and contradictory if we try to manage to fit all three versions of "I" into the same person.
[Translator's Note 10] Master Ban Ji's abstraction made it very hard to translate this. If you think of the "essence" in this paragraph as a "unchanging soul" or "unchanging human nature" then it might be easier to decode this paragraph. So Master's question is "Why do we must assume that we have a soul that is not changeable?"
Other than the aforementioned virtuous root and great man, let's have a discussion about Nidānas from the perspective of change. Many doctrines said that we need to establish a "static" before "change." These doctrine says that all phenomenons have an essence, and that the essence cannot be changed, but the rest that surrounds the essence can change.
依據中觀論的說法，是沒有固定主體論，一切可為之變動、或不可為之變動的一切，皆由「緣起」決定一切，就因為誰都不知下一個緣起是什麼？ 所以不立一特定主體，如果知道下一個主體是什麼，則認為得有一固定體不變，有一固定體不變，則無法通盤前進。
But according to Mūlamadhyamakakārikā, there is no such thing as a static essence. Whether any phenomenon changes or not are determined by "dependent origination." Because no one knows what the next "dependent origination" is, we can't establish an essence in a phenomenon. If we know what the essence is, then we will have to accept that there is an essence that is static. If there is an essence in a phenomenon that does not change, then it became impossible to proceed.
另一角度說：論究無我，如認為中心點的我不變，外在的我才是無我，這個想法，矛盾的可以！然而大部份的教派學說都傾向這個論點，為什麼中心點的思想是有我，而不敢也設說是無我？ 就如同佛說：「眾生一聞空法，便如驚如怖。」 以為空、或無我便會喪失一切！
From another angle, let us use anattā as a discussion point. It is a contradiction to think that there is an "essence" in me that does not change, and that anattā refers to the "rest of me" that surrounds this "essence." However, most religious sects and schools tend to support this idea; the idea that there is an eternal essence in all of us. Why do we must have an "essence" that is "atman"? Why do they not dare to assume that the "essence" is anattā as well? Just as Buddha said: "When people heard of Śūnyatā, they are shocked and horrified." Because people think Śūnyatā means "emptiness" and "nothingness", and anattā means "no self" and that they will loss everything if they agree with these two terms. [Translator's Note 10]
其實，這是觀點的問題。 不從失去、喪失的觀點看，先從「三世說」下手，三世或三個時間點 〈過去、現在、未來〉，以人的成長看，孩童、成年、老年，以成年看孩童，誰會承認自己是小時候的樣子沒變；以老年看成年，誰又不喜歡壯年期的自己！ 但這裏邊祇有一個人，那就是「自己」！
However, this is all a matter of the point of view. Let's us not look at this from the view of gain and loss, but from the view of "three eras", three generations or three time periods (Past, now, future). If we look at the issue in term of a man, the "three eras" of a man are child, adult and old man. As the adult looking at the child, who can claim that he is still the same as when he was a child. As the old man looking at the adult version of himself, who does not like his younger version better. But there is only one person here, and that is "self".
以自己看自己，變化、落差如此之大！ 孩童不等於成年！ 但成年歷經孩童，更延伸到最不被喜歡的老年。 如果說：這三個階段都有「我」的存在，按理看自己便有三個我，有三個人一定不成立！ 如只承認只有一個我，那三個時期的我，又如何裝在同一個我身上？ 真裝了進去，那這個自我真是矛盾又糾纏！
As one look at oneself, we see a large differences and changes. The child is not the same as the adult. But to get to the adult, one must go through the childhood, and then the adult is extended to become the old-man that no one likes. If we say "I" exists in all these three stages, then there would be three "I"'s. This obviously cannot stand. But if we say that there is only one "I", then how do we account for these three versions of "I" on the same person. It will become very complicated and contradictory if we try to manage to fit all three versions of "I" into the same person.
[Translator's Note 10] Master Ban Ji's abstraction made it very hard to translate this. If you think of the "essence" in this paragraph as a "unchanging soul" or "unchanging human nature" then it might be easier to decode this paragraph. So Master's question is "Why do we must assume that we have a soul that is not changeable?"
2011年11月11日 星期五
佛法的思向 11 A Guide to Buddhist Thoughts 11
一種擇辨能力，在想進步的人心中有了堅固的力量，人間新世代的混亂，新世代的思路，依然在開展中，而且加劇變動，有了自己的見解，或對的思考方向，能讓自己{明白}的生活著，明白這件事應該是要大腦費點力的。
Armed with the ability to judge, a person with intent to improve himself will be able to live with clarity in the world. The chaos and confusion of the new era, new lines of thoughts that are still under development, and a changing world will no longer confuse someone who has his own view and reasoning ability. But let's be clear, this takes some work.
相信許許多多的人，為想追求更好的出處焦白了頭髮，在家的，出家的，思維一下為自己關鍵性的想法打下基礎!
I believe many people, whether living in the world or in seclusion as a monk, have grow many grey hairs trying to figure out a better future for themselves. I believe that these people all need to create a foundation of thinking and reasoning ability. Because the ability to think and to reason is the crux.
業障說的消極論點，關閉佛教思想之路，連佛也成了神！如果說：存在人內心的世界不那麼怯弱，不似一個孩子祇會祈求，能像大人一般，某些事可以自己作決定。當然你才能稍睜開眼睛、打開耳朵，看看外面的世界，看看、聽聽別人說些什麼做些什麼！也為自己儲存雄厚資本。
The pessimistic views of negative karma ended the progress of Buddhist ideas. This view forced Buddha to become a God. If people are not so cowardly, if people can decide as a adult, and not like a child, who is only able to beg and pray, then people will be able to open their eyes, open their ears and look around and hear the world around them. They will be able to know what people are saying and doing, and in the process, accumulate some intellectual capitals for themselves.
龍樹菩薩所著中觀論，論中內涵主要有八不中道，亦既透過辯證方法，一一破除別人的想法，也一一破除自己的錯誤思想。法不辯不明！但哲學式的思辯，又很難為一般人所接受，但不透過高難度的哲思，存在心中那個根深的我，又很難挖掘！
Nagarjuna's Mūlamadhyamakakārikā's essence of "Eight Negations of The Middle Path" uses dialectical method to eradicate other people's ideas, and also to get rid of one's own incorrect thinking.
Dharma needs to be debated, otherwise, it cannot be understood! However, philosophical debates are hard for most people to accept. But without the challenging philosophy, it is hard to uncover the "Me" that is buried deep inside.
這也是空法思想窒礙難行所在！如果假設空法是金字塔的頂點，那麼先鋪陳一些平面型的架構當基礎，再放上梯子，應該也上得去才對！
This is a recurrent problem for Śūnyatā. But if Śūnyatā is at the peak of a pyramid, by laying some scaffold as a base, and adding some ladders, we should be able to get to the top as well.
Armed with the ability to judge, a person with intent to improve himself will be able to live with clarity in the world. The chaos and confusion of the new era, new lines of thoughts that are still under development, and a changing world will no longer confuse someone who has his own view and reasoning ability. But let's be clear, this takes some work.
相信許許多多的人，為想追求更好的出處焦白了頭髮，在家的，出家的，思維一下為自己關鍵性的想法打下基礎!
I believe many people, whether living in the world or in seclusion as a monk, have grow many grey hairs trying to figure out a better future for themselves. I believe that these people all need to create a foundation of thinking and reasoning ability. Because the ability to think and to reason is the crux.
業障說的消極論點，關閉佛教思想之路，連佛也成了神！如果說：存在人內心的世界不那麼怯弱，不似一個孩子祇會祈求，能像大人一般，某些事可以自己作決定。當然你才能稍睜開眼睛、打開耳朵，看看外面的世界，看看、聽聽別人說些什麼做些什麼！也為自己儲存雄厚資本。
The pessimistic views of negative karma ended the progress of Buddhist ideas. This view forced Buddha to become a God. If people are not so cowardly, if people can decide as a adult, and not like a child, who is only able to beg and pray, then people will be able to open their eyes, open their ears and look around and hear the world around them. They will be able to know what people are saying and doing, and in the process, accumulate some intellectual capitals for themselves.
龍樹菩薩所著中觀論，論中內涵主要有八不中道，亦既透過辯證方法，一一破除別人的想法，也一一破除自己的錯誤思想。法不辯不明！但哲學式的思辯，又很難為一般人所接受，但不透過高難度的哲思，存在心中那個根深的我，又很難挖掘！
Nagarjuna's Mūlamadhyamakakārikā's essence of "Eight Negations of The Middle Path" uses dialectical method to eradicate other people's ideas, and also to get rid of one's own incorrect thinking.
Dharma needs to be debated, otherwise, it cannot be understood! However, philosophical debates are hard for most people to accept. But without the challenging philosophy, it is hard to uncover the "Me" that is buried deep inside.
這也是空法思想窒礙難行所在！如果假設空法是金字塔的頂點，那麼先鋪陳一些平面型的架構當基礎，再放上梯子，應該也上得去才對！
This is a recurrent problem for Śūnyatā. But if Śūnyatā is at the peak of a pyramid, by laying some scaffold as a base, and adding some ladders, we should be able to get to the top as well.
2011年11月6日 星期日
佛法的思向 10 A Guide to Buddhist Thoughts 10
在中村元先生所著《東方民族的思維方法》一書中提及：一些哲學家無視「業」的報償和懲罰，而從善行為的本身去尋求有價值的善。以此來鼓勵遵守道德準則，以便領悟人生的至善。這種內在之善的倫理設想了行為的固有價值，這種價值無需依賴「神」的觀念。
In Ways of Thinking of Eastern Peoples: India, China, Tibet, Japan., Nakamura Hajime wrote that some philosophers ignore the reward and punishment of Karma. They choose to find virtue in virtuous behaviors. This idea, they think, will encourage people to accept and practice ethical standards, so they can comprehend virtuous nature of human life. This theory of internal virtue assumes that behaviors have values in and of themselves, and these values do not rely on the concept of divinity, or God.
不知道大部份的佛教徒看見此段文字，作何感想？ 傳統觀念總以為消除罪障為修法者一大目標，但現在提出為「善行為」而不顧代價，且這種行為由自己決定；
I wonder how most Buddhists feel about this idea. Traditionally, eliminate sins and bad karma are the major goals of any practitioners. But now that some philosophers have put forward the idea that one should perform virtuous behaviors without regard to cost, and that the decisions for virtuous behavior rests on oneself, and not on some outside influences.
傳統修法者的腦海裡，怕是很難有修善法還得付出代價的想法！當然得有代價！譬如說：救溺水者，得先學會游泳，不會游泳去救人，得賠上自己的命！
In the mind of a traditional practitioner, it is probably difficult to accept the concept that virtue has a cost. Of course virtue has a cost. For example, if you want to save a person who is drowning, you need to learn how to swim first. If you don't know how to swim and rush to save the drowning person, you will forfeit your life.
這些點引發一些內心問題，其一，如果你自己熱愛生命，看見一個人死在你面前，前提是你不會游泳，這該是個打擊，而且永烙心底！其二，不會游泳跳下去救人，自己也死了，如果還存有想像空間，自己會不會後悔！
This scenario should elicit some internal dialogs. One, if you love life, and you see a person dying in front of you, and you cannot swim, it should come as a blow that will brand your heart and mind forever. Two, if you die in an attempt to save this person because you cannot swim. Would you regret your decision, if you can still think?
許多事就這樣，活生生在你面前，良心的掙扎、徘徊都無濟於事，你必須當下作出決定，而且一肩扛起自己所作決定的代價，無論救與不救！
Many issues are like this. The issues are happening in front of you, your internal struggle of conscience is useless. You need make a decision immediately, and to shoulder the cost of your decision, whether you have decide to save the person or not.
但人很難讓自己死而無憾、或明明白白！甚或抉擇個什麼都很難！那須要智慧，智慧又來自思想；正確的思想，培植正確的思考能力，修法的過程把思考能力列入必修功課，才能建立架構。 一個法門、一個說法、甚或一個新興的教派擺在你面前，如何使自己有能力判別、解讀、認清楚能吸收什麼？不能吸收的又是什麼？
It is difficult to die without regret, or with clarity. Even deciding to die is difficult. That requires wisdom. Wisdom comes from thinking; the correct thinking. Developing the ability to think correctly is part of the require training for every practitioner. This is necessary because every practitioner needs to have an intellectual framework within him. When a new method, a new phrase, or even a new school of thoughts are presented in front of you, how do you have the ability to judge and interpret? How do you know what you should absorb, and what you should not absorb?
In Ways of Thinking of Eastern Peoples: India, China, Tibet, Japan., Nakamura Hajime wrote that some philosophers ignore the reward and punishment of Karma. They choose to find virtue in virtuous behaviors. This idea, they think, will encourage people to accept and practice ethical standards, so they can comprehend virtuous nature of human life. This theory of internal virtue assumes that behaviors have values in and of themselves, and these values do not rely on the concept of divinity, or God.
不知道大部份的佛教徒看見此段文字，作何感想？ 傳統觀念總以為消除罪障為修法者一大目標，但現在提出為「善行為」而不顧代價，且這種行為由自己決定；
I wonder how most Buddhists feel about this idea. Traditionally, eliminate sins and bad karma are the major goals of any practitioners. But now that some philosophers have put forward the idea that one should perform virtuous behaviors without regard to cost, and that the decisions for virtuous behavior rests on oneself, and not on some outside influences.
傳統修法者的腦海裡，怕是很難有修善法還得付出代價的想法！當然得有代價！譬如說：救溺水者，得先學會游泳，不會游泳去救人，得賠上自己的命！
In the mind of a traditional practitioner, it is probably difficult to accept the concept that virtue has a cost. Of course virtue has a cost. For example, if you want to save a person who is drowning, you need to learn how to swim first. If you don't know how to swim and rush to save the drowning person, you will forfeit your life.
這些點引發一些內心問題，其一，如果你自己熱愛生命，看見一個人死在你面前，前提是你不會游泳，這該是個打擊，而且永烙心底！其二，不會游泳跳下去救人，自己也死了，如果還存有想像空間，自己會不會後悔！
This scenario should elicit some internal dialogs. One, if you love life, and you see a person dying in front of you, and you cannot swim, it should come as a blow that will brand your heart and mind forever. Two, if you die in an attempt to save this person because you cannot swim. Would you regret your decision, if you can still think?
許多事就這樣，活生生在你面前，良心的掙扎、徘徊都無濟於事，你必須當下作出決定，而且一肩扛起自己所作決定的代價，無論救與不救！
Many issues are like this. The issues are happening in front of you, your internal struggle of conscience is useless. You need make a decision immediately, and to shoulder the cost of your decision, whether you have decide to save the person or not.
但人很難讓自己死而無憾、或明明白白！甚或抉擇個什麼都很難！那須要智慧，智慧又來自思想；正確的思想，培植正確的思考能力，修法的過程把思考能力列入必修功課，才能建立架構。 一個法門、一個說法、甚或一個新興的教派擺在你面前，如何使自己有能力判別、解讀、認清楚能吸收什麼？不能吸收的又是什麼？
It is difficult to die without regret, or with clarity. Even deciding to die is difficult. That requires wisdom. Wisdom comes from thinking; the correct thinking. Developing the ability to think correctly is part of the require training for every practitioner. This is necessary because every practitioner needs to have an intellectual framework within him. When a new method, a new phrase, or even a new school of thoughts are presented in front of you, how do you have the ability to judge and interpret? How do you know what you should absorb, and what you should not absorb?
2011年10月30日 星期日
佛法的思向 9 A Guide to Buddhist Thoughts 9
從修學角度看，貪與擁有，捨離與伸展，錯綜交織於修法者心裏，由「無我」不預設立場下，（「有我」有一固定型體，是知識與社會給予的，如此無法正確剖析自我。），去看待個人內心的種種，是否也是看清楚自己面目的一種方法？
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
2011年10月24日 星期一
佛法的思向 8 A Guide to Buddhist Thoughts 8
再舉例，佛說人的墮落性，分貪、瞋、痴，以「貪」來說，也可稱擁有、貪著不屬於自己的固然不對，但擁有呢？擁有通常屬個人努力後的產物，全部捨去，「個人」決定活不下來。此時該從那個觀點來看待「貪」字，人性的複雜成分，就算加入世界各宗各派的思考，到現在也還說不清。
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
2011年10月18日 星期二
佛法的思向 7 A Guide to Buddhist Thoughts 7
前面說到放下，這邊產生一個矛盾，如果說全部放下，人這個「我」到底該擺在那裏？若說，全部擔著似乎又太多，扛不起，那是不是該像選擇題， 打勾的放下，不打的挑起。
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
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