用因緣詮釋一下心經 : 觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空。
I would like to use Nidānas to interpret the Heart Sutra.
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā.
通過因緣法解釋； 【觀自在菩薩，體悟深沉的因緣法，進入甚深的因緣法，看見五蘊在因緣法下，呈現空寂。】
If I use Nidānas to explain this, it would become:
When Bodhisattva Avalokiteshvara was experiencing deep Nidānas, and penetrating even deeper into Nidānas, he saw that Five Skandhas exhibit Kōngjì[Note].
這是大乘佛學的精義，卻可以從身體觀照起來，進入，回頭看看自己的身體，呈現什麼? 不是當下，不是借給你用的，是因緣所生法，我說即是空 (中觀論)。
This is the essence of Mahayana Buddhism. But it can be illuminated, see, penetrated from the body. When I turned around to see my own body, what did I see? Not "This Instant" and not a loan. It is "The law of creation by nidānas, I said is Śūnyatā" (Mūlamadhyamakakārikā).
半寄 Master Ban Ji
[Note] 空寂: I choose to translate this phonetically because I don't think I can do it correctly in English.
上一篇 Previous Part
2012年1月4日 星期三
經的看法 7 A View on Buddhist Texts 7
When you are starting to learn about wine (or beer, or coffee, or tea, whatever your personal preference.), you might be able to tell just that the wine is tart or not. But as you learn more about wine, you palate changes, and you are able to start to discriminate subtle aspects of wines. You start to understand the nuances, and you will start to say things like this wine has a "Gentle waves of black fruit, black and white pepper, hints of bacon fat and smoke wash across the palate." (From http://www.winereviewonline.com/) The wine did not change, but you did.
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
2011年9月26日 星期一
經的看法 4 A View of Buddhist Texts 4
I feel Heart Sutra is an important Buddhist Text for validating one's empirical understanding of Śūnyatā and Nidānas for one simple reason, it is short and concise. I read it all the time to judge my progress.
我覺得「心經」是一本很重要的佛經。因為「心經」很簡短、很適合讓我們用來驗證自己對「空」跟「因緣」的體會。我常常用讀「心經」這個方式來判斷自己有沒有進步。
There are a lot of detail explanations of the Heart Sutra on the web, or in publication, and I don't want to repeat their work. I just want to provide my high level review of the Sutra.
世上有很多文章相當仔細的解釋跟分析「心經」。我不想在這裡重複他們的說法，只是想提供我的心得。
Heart Sutra 心經
Note: For the English version, I replaced all the inappropriate translation of 「空」 from "emptiness" to "Śūnyatā".
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, and he crossed beyond all suffering and difficulty.
觀自在菩薩 , 行深般若波羅蜜多時 , 照見五蘊皆空 , 度一切苦厄 ,
This is basically the essence of the Sutra. Five Skandhas is basically your body or your self. So once you can empirically understand that your self is Śūnyatā, then you will end all suffering.
這句就是「心經」的精華。「五蘊」是您自己。
一旦您能體會您自己都是「空」，您就能「度一切苦厄」。
Shariputra, form does not differ from Śūnyatā; Śūnyatā does not differ from form. Form itself is Śūnyatā; Śūnyatā itself is form. So too are feeling, cognition, formation, and consciousness.
舍利子 , 色不異空 , 空不異色 , 色即是空 , 空即是色 , 受想行識 , 亦復如是 ,
This talks about "Five Skandhas and saw that they are Śūnyatā" in detail. It actually explains what Five Skandhas are.
這句解釋「五蘊皆空」的細節。它實際上告訴您「五蘊」是什麼東西。
Shariputra, all Dharmas have characteristics of Śūnyatā. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.
舍利子 , 是諸法空相 , 不生不滅 , 不垢不淨 , 不增不減 ,
First, it presents the implication of All Dharmas (I consider this to mean "All Phenomenons") have characteristics of Śūnyatā. So, All Phenomenons "are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. " Why? Because Śūnyatā means that all phenomenon's (whether they are material or not) creation, existence and destruction are results of Nidānas.
首先，這句表明「諸法空相」的意味。對我而言，「諸法」是所有的現象。因此，所有的現象是「不生不滅 , 不垢不淨 , 不增不減」。
為什麼？因為「空」 就是『一切都是「因缘」所生，「因缘」所在及「因缘」所滅』。
Therefore, in Śūnyatā there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
是故空中無色 , 無受想行識 , 無眼耳鼻舌身意 , 無色聲香味觸法 , 無眼界 , 乃至無意識界 , 無無明 , 亦無無明盡 , 乃至無老死 , 亦無老死盡 , 無苦集滅道 , 無智亦無得 , 以無所得故 ,
Then it goes ahead and explains the consequence of "All Dharmas have characteristics of Śūnyatā" in more detail. It does this from the surface of self, the body to our mind and finally to our nature, which is anattā.
然後，它給您「諸法空相」的結論，從表面的自我，進去「識」，最後到我們的本性，也就是「無我」。
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!
菩提薩埵 , 依般若波羅蜜多故 , 心無罣礙 , 無罣礙故 , 無有恐怖 , 遠離顛倒夢想 , 究竟涅槃 ,
Bodhisattva was able to achieve "Nirvana" ( In other words, understand the Truth.) because they empirically understand that "your self is Śūnyatā".
菩薩是因為能體會「五蘊皆空」，才能得到「涅槃」。也就是知道「真相」
All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false.
三世諸佛 , 依般若波羅蜜多故 , 得阿耨多羅三藐三菩 提 , 故知般若波羅蜜多 , 是大神咒 , 是大明咒 , 是無上咒 , 是無等等咒 , 能除一切苦 , 真實不虛 ,
It says all Buddha became Buddha via first understood that their selves are Śūnyatā.
So the phrase "your self is Śūnyatā" is an important mantra to keep in mind at all time.
所有的佛，他們成佛的第一步都是從體會「五蘊皆空」而起。
所以「五蘊皆空」是一個需要被常常留在心裡的重點。
That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!
故說般若波羅蜜多咒 , 即說咒曰 , 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶
I have read what "Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!" means in other books and websites. But since I don't know what this means, I wont talk about it.
我有讀過「揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶」的解釋和翻譯。但我不懂梵語，所以我也不知道這有沒有特別的意思。不說也好。
That's it. If you want to know more detail about the Sutra, you will have to empirically understand it. All the knowledge and direction you need to empirically understand the Sutra is already presented on this blog. The rest, you will have to work for.
我對「心經」的讀法就這樣而已。如果您想更詳細的了解「心經」，就要自己去體會。這個部落格已經給您需要體會「心經」的知識和方向。其餘的，需要您自身去努力。
You might think this explanation of the Heart Sutra is trivial, even sacrilege. Any one can write it.
你可能認為這樣的解釋太平凡了，甚至有點褻瀆，誰都會寫。
But I must say that I would not be able to write this article 6 months ago. 6 months ago, I would want to do a doctoral dissertation on it; I would cross-references all the scholarly articles about the topic, and excruciatingly explain and discuss every words and every phrases. Now, I know that would be meaningless, because readers cannot empirically understand these concepts from my writings. Such an exercise will only let everyone know that I am good at studying.
但6 個月前， 我無法寫這篇文章。 那時，我只會用寫博士論文的方法來寫。我會交叉引用所有的學術文章去詳細的解釋、討論每一個詞，每一個字。現在，我知道那樣寫是毫無意義的，因為讀者無法從文章體會這些概念。只會讓大家知道我很會讀書。
Our purpose here is to walk Buddha's path, not to debate on what "walking" mean.
我們這裡的目的是去走佛走過的路，而不是來爭論「走」的意思。
我覺得「心經」是一本很重要的佛經。因為「心經」很簡短、很適合讓我們用來驗證自己對「空」跟「因緣」的體會。我常常用讀「心經」這個方式來判斷自己有沒有進步。
There are a lot of detail explanations of the Heart Sutra on the web, or in publication, and I don't want to repeat their work. I just want to provide my high level review of the Sutra.
世上有很多文章相當仔細的解釋跟分析「心經」。我不想在這裡重複他們的說法，只是想提供我的心得。
Heart Sutra 心經
Note: For the English version, I replaced all the inappropriate translation of 「空」 from "emptiness" to "Śūnyatā".
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, and he crossed beyond all suffering and difficulty.
觀自在菩薩 , 行深般若波羅蜜多時 , 照見五蘊皆空 , 度一切苦厄 ,
This is basically the essence of the Sutra. Five Skandhas is basically your body or your self. So once you can empirically understand that your self is Śūnyatā, then you will end all suffering.
這句就是「心經」的精華。「五蘊」是您自己。
一旦您能體會您自己都是「空」，您就能「度一切苦厄」。
Shariputra, form does not differ from Śūnyatā; Śūnyatā does not differ from form. Form itself is Śūnyatā; Śūnyatā itself is form. So too are feeling, cognition, formation, and consciousness.
舍利子 , 色不異空 , 空不異色 , 色即是空 , 空即是色 , 受想行識 , 亦復如是 ,
This talks about "Five Skandhas and saw that they are Śūnyatā" in detail. It actually explains what Five Skandhas are.
這句解釋「五蘊皆空」的細節。它實際上告訴您「五蘊」是什麼東西。
Shariputra, all Dharmas have characteristics of Śūnyatā. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.
舍利子 , 是諸法空相 , 不生不滅 , 不垢不淨 , 不增不減 ,
First, it presents the implication of All Dharmas (I consider this to mean "All Phenomenons") have characteristics of Śūnyatā. So, All Phenomenons "are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. " Why? Because Śūnyatā means that all phenomenon's (whether they are material or not) creation, existence and destruction are results of Nidānas.
首先，這句表明「諸法空相」的意味。對我而言，「諸法」是所有的現象。因此，所有的現象是「不生不滅 , 不垢不淨 , 不增不減」。
為什麼？因為「空」 就是『一切都是「因缘」所生，「因缘」所在及「因缘」所滅』。
Therefore, in Śūnyatā there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.
是故空中無色 , 無受想行識 , 無眼耳鼻舌身意 , 無色聲香味觸法 , 無眼界 , 乃至無意識界 , 無無明 , 亦無無明盡 , 乃至無老死 , 亦無老死盡 , 無苦集滅道 , 無智亦無得 , 以無所得故 ,
Then it goes ahead and explains the consequence of "All Dharmas have characteristics of Śūnyatā" in more detail. It does this from the surface of self, the body to our mind and finally to our nature, which is anattā.
然後，它給您「諸法空相」的結論，從表面的自我，進去「識」，最後到我們的本性，也就是「無我」。
Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!
菩提薩埵 , 依般若波羅蜜多故 , 心無罣礙 , 無罣礙故 , 無有恐怖 , 遠離顛倒夢想 , 究竟涅槃 ,
Bodhisattva was able to achieve "Nirvana" ( In other words, understand the Truth.) because they empirically understand that "your self is Śūnyatā".
菩薩是因為能體會「五蘊皆空」，才能得到「涅槃」。也就是知道「真相」
All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false.
三世諸佛 , 依般若波羅蜜多故 , 得阿耨多羅三藐三菩 提 , 故知般若波羅蜜多 , 是大神咒 , 是大明咒 , 是無上咒 , 是無等等咒 , 能除一切苦 , 真實不虛 ,
It says all Buddha became Buddha via first understood that their selves are Śūnyatā.
So the phrase "your self is Śūnyatā" is an important mantra to keep in mind at all time.
所有的佛，他們成佛的第一步都是從體會「五蘊皆空」而起。
所以「五蘊皆空」是一個需要被常常留在心裡的重點。
That is why the Mantra of Prajna Paramita was spoken. Recite it like this:
Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!
故說般若波羅蜜多咒 , 即說咒曰 , 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶
I have read what "Gatｅ Gatｅ Paragatｅ Parasamgatｅ Bodhi Svaha!" means in other books and websites. But since I don't know what this means, I wont talk about it.
我有讀過「揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶」的解釋和翻譯。但我不懂梵語，所以我也不知道這有沒有特別的意思。不說也好。
That's it. If you want to know more detail about the Sutra, you will have to empirically understand it. All the knowledge and direction you need to empirically understand the Sutra is already presented on this blog. The rest, you will have to work for.
我對「心經」的讀法就這樣而已。如果您想更詳細的了解「心經」，就要自己去體會。這個部落格已經給您需要體會「心經」的知識和方向。其餘的，需要您自身去努力。
You might think this explanation of the Heart Sutra is trivial, even sacrilege. Any one can write it.
你可能認為這樣的解釋太平凡了，甚至有點褻瀆，誰都會寫。
But I must say that I would not be able to write this article 6 months ago. 6 months ago, I would want to do a doctoral dissertation on it; I would cross-references all the scholarly articles about the topic, and excruciatingly explain and discuss every words and every phrases. Now, I know that would be meaningless, because readers cannot empirically understand these concepts from my writings. Such an exercise will only let everyone know that I am good at studying.
但6 個月前， 我無法寫這篇文章。 那時，我只會用寫博士論文的方法來寫。我會交叉引用所有的學術文章去詳細的解釋、討論每一個詞，每一個字。現在，我知道那樣寫是毫無意義的，因為讀者無法從文章體會這些概念。只會讓大家知道我很會讀書。
Our purpose here is to walk Buddha's path, not to debate on what "walking" mean.
我們這裡的目的是去走佛走過的路，而不是來爭論「走」的意思。
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