Some of you might say, is "Greed" an emotion? Is "Ignorance" an emotion as well? How do you deal with "Anger?"
有些人或許會問，「貪」是情緒嗎？ 「痴」也是情緒嗎？ 要怎麼去看待「瞋」這個情緒？
The nature of "Greed" is "desire". For us, "desire" is an emotion, because it can ask you to satisfy it.
「貪」的本質是「慾望」。對我們而言，「慾望」是一種情緒，因為「慾望」會要求您去滿足它。
"Ignorance" is actually the result of many emotions, such as pride, curiosity, rationality.. etc. If your curiosity is immature, you will be ignorant. However, if your curiosity is mature, your thirst for knowledge will make you seek out information, and you will less likely be ignorant. However, curiosity by itself is not enough for you to become wise, you will also need a health dose of "skepticism", which is used to combat "Doubts," and "humbleness" to combat "Pride."
「痴」其實是很多情緒組合而成的結果，如驕傲、好奇心、懷疑心‧‧‧等等。 如果您的好奇心不夠成熟，將一無所知；然而，如果是成熟的，求知慾會引導您去尋找知識，所以您不太可能會無知。 可是，好奇心不能讓您有智慧，還需要「理性」和「謙虛」來打擊「疑」和「慢」。
What about "Anger?" Is there an use? Is there even a spectrum for "Anger?"
那「瞋」呢？ 「瞋」有什麼用處嗎？ 「瞋」也有不一樣的點嗎？
Most Buddhist teachings want us to use "emptiness" to defend ourselves from attacks. We do not subscribe to this approach. Because you will still be damaged. Our readers should be familiar with "Five Skandhas are Śūnyatā". The concept is that our body and our feelings and emotions are all Śūnyatā. If our arm is in the fire, the "emptiness" school of defense would wants us to "let it all go" because our arms and our feeling of pain are all transitory and Śūnyatā. But, even if we don't feel the pain, our arms will eventually be damaged and become useless to us. Is that good?
大多數佛教的教法，希望我們使用「空」來保護自己，我們並不同意這樣的做法，因為您仍然會受到損害。 我們的讀者都應該熟悉「五蘊皆空」這個概念，也就是身體和情緒都是「空」。 「空」的保護法門說：如果我們能放下一切，就不會受傷。 假設，如果我們的手臂是在火中，「空」的保護法門要我們不去理它，因為手臂和痛感都是「空」，但即使不感到痛苦，手臂最終也會被損壞，會變成沒用。 這樣好嗎？
The "emptiness" school of defense do not actually advocates that we let our bodies endure physical attacks (unless they are part of asceticism). But we cannot avoid emotional attacks unless we have reached Buddhahood. Because our Five Skandhas will continue to receive emotional attacks and hurt us. So are we suppose to just endure the wounds accumulated from these attacks? As we have pointed out before, constant injuries to our psych can be a major obstacle to our Practice. In fact, it can even reduce the maturity of some of our emotions, such as "Fear" and "Sorrow". Therefore, there is no reason to simply accept emotional attacks as well.
「空」的保護法門不會要我們去接受身體的攻擊。 (除了苦行法門吧！) 我們還沒成佛前，無法避免情緒上的攻擊，因為「五蘊」還是會傳達這些攻擊去傷害您，只能忍受攻擊所累積的傷。 如之前所說，情緒的傷害會變成修行的障礙，這些傷也會讓一些情緒如「恐懼」和「悲哀」變得更不成熟。 所以，沒有理由去接受情緒上的攻擊。
The way to defend ourselves starts with "Anger." However, we don't use "Anger" as a attacking force, it is used for defense. It is used to summon the wills and powers within us to repel our attackers.
保護自己是從「瞋」開始。 但是，我們不用「瞋」去攻擊，我們用「瞋」來防禦。 它是用來召喚在我們的意志力和能力來擊退攻擊者。
Some people might think how can I say that a negative emotion can be used positively? Remember what I have written before, emotions are not binary, and have different level of maturity. When an emotion is mature, it is a helpful force in you. However, when an emotion is immature, it becomes an obstacle. "Anger" is just a name that we use to associated with the negative side of this emotion. It's like a knife can be used to operate on people to save lives, make fantastic meals or hurt people. It only depend on how we use it.
有人可能會認為我怎麼能說，可以用利用負面的情緒呢？ 如之前寫過，情緒不是極端的，它們都有不一樣的成熟點。 一個成熟的情緒是幫助的力量，不成熟的情緒則是一個障礙。 「瞋」只是這個情緒的一個負面的名子。 像一把刀，可用來開刀救人，可用來料理或傷人，端看我們如何運用它。
When "Anger" are immature, it becomes anger and is used wantonly to attack other people. Immature "Anger" is a poison to our Practice and creates bad karma. But with matured "Anger", we can use it to defend ourselves to prevent the accumulation of bad karma.
不成熟的「瞋」會讓您肆無忌憚的攻擊別人，會變成修行上的「毒」，並創造惡業；不過，成熟的「瞋」是可以用來保護自己，不讓別人來傷我們，以防止惡業的累積。
上一篇 Previous Part
2011年12月26日 星期一
2011年12月25日 星期日
人性 1 Human Nature 1
Often, traditional Buddhist books attempted to explain the concept of Śūnyatā and Nidānas by using the composition of the human body as an analogy. They might say something like "Human body requires air and food and water, so it cannot exist alone, therefore, its survival is depended on its Nidānas . Also, human body is a composition of many parts, such as fingers, legs...etc, it's nature is therefore Śūnyatā . " None of this is incorrect, but when it comes to human nature, there is not a lot of discussion, other than that human nature needs to conquered, or that human nature is Buddha nature that is obscured.
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
2011年11月29日 星期二
痴的修法 Reducing Ignorance
在上一篇《瞋的修法》有提到：為正義可以生氣嗎? 「癡」最難的一個題目，因為牽涉思想所以顯得很難，社會的價值觀，個人感情的頑固，層面很大很廣，很難下手寫。
If the article on "Reducing Anger", I raised a question: "Should you be angry in the name of justice?" Ignorance is the hardest topic, because it involves ideas. Ideas are affected by the values of the society, and people's stubbornness when their feelings are involved. There are many levels and depths, making the topic of Ignorance difficult to write.
我比較願意談的是，如果有不同的見解出現，我們能包容多少? 就算要怒吼才能解決，是否也可用多層面的觀點去想，避免不必要的傷害。而個人認定的對與錯，因為範圍較小，更是會想辦法強力的去執行，這裡面如果能用自己懂得的佛法，跟自己進行辯論，辯論完再去做，應該更完善。
I am more willing to talk about our ability to tolerate different opinions. If we need to solve an issue with yelling and screaming, can we still look at the issue through many points of view and avoid unnecessary harm. Because the extent of personal ideas of right and wrong is smaller, it is easier for us to execute. But before we execute these ideas of right and wrong, if we can incorporate the Buddhist teachings in our thinking and debate with ourselves, we should achieve a better result.
本來愚痴就是用智慧破壞它，但是智慧的養成時日不容易，辯論至少是一個方法，跟自己或別人辯一辯自己的想法、立場，看看是不是真那麼站的住腳步? 假使答案傾向大都是對的，至少代表可以執行。如果不那樣小心 ! 一味固執的衛護自己的想法，已經傷害很多人，卻還可能認為自己做了好事。
Foolish ignorance can be destroyed by wisdom. But it takes time to cultivate wisdom. Debate is a method, either with yourself or with other people. If after debates, you find out that your point of view and ideas are mostly right, then it means that you can try to realize and carry out these ideas. If you don't take this kind of cares with your ideas, and stubbornly defending them; you will think that you are doing the right thing even when you are hurting many people.
想法這種東西很無形狀，卻比貪、瞋，更可怕! 因為它每一個時刻都在，連作夢都是它，沒有面對它好好整理過，很難讓自己清楚、相信，原來自己是這麼頑強的一個人。
Thoughts and ideas do not have any forms and shapes, but they are even more dangerous than greed and anger. Because thoughts exist in every moment in time, even in dreams. If you don't face your thoughts and sort them out, it will be difficult to let yourself know that you are such a stubborn person.
一個封閉、頑固的頭腦，只會帶給自己無邊的災難，人們只要回顧二次世界大戰，愚癡的禍害馬上現形，再次的說{癡｝屬於大腦的問題，依據修行經驗它是無聲無息的跟著自己，但是卻可以強力指揮自己，做出任何事情，人沒有同時有兩個同樣的器官在運作，大腦裡頭卻至少有兩個以上的聲音，最明顯的就是魔鬼與天使常在自己的腦中運作，想讓魔鬼跟天使都消失，癡與癲狂全矯正，一個思考能力，還有必須長期抗戰---跟自己。
A closed and stubborn mind will only bring unlimited disasters to oneself. All we have to do is to look at the Second World War to see the realization of foolish ignorance. I'll repeat again, "Ignorance" is an issue of the brain. My experience is that it follows us in silence, but have tremendous ability to control us. Our bodies do not have duplicated organs performing the same function, but there are at least two voices in our brain. The most obvious is the voices of the devil and the angel. If you want both to disappear, and to fix ignorance and insanity, you will need to have the ability to think critically, and have the endurance of a long battle with yourself.
半寄 Master Ban Ji
If the article on "Reducing Anger", I raised a question: "Should you be angry in the name of justice?" Ignorance is the hardest topic, because it involves ideas. Ideas are affected by the values of the society, and people's stubbornness when their feelings are involved. There are many levels and depths, making the topic of Ignorance difficult to write.
我比較願意談的是，如果有不同的見解出現，我們能包容多少? 就算要怒吼才能解決，是否也可用多層面的觀點去想，避免不必要的傷害。而個人認定的對與錯，因為範圍較小，更是會想辦法強力的去執行，這裡面如果能用自己懂得的佛法，跟自己進行辯論，辯論完再去做，應該更完善。
I am more willing to talk about our ability to tolerate different opinions. If we need to solve an issue with yelling and screaming, can we still look at the issue through many points of view and avoid unnecessary harm. Because the extent of personal ideas of right and wrong is smaller, it is easier for us to execute. But before we execute these ideas of right and wrong, if we can incorporate the Buddhist teachings in our thinking and debate with ourselves, we should achieve a better result.
本來愚痴就是用智慧破壞它，但是智慧的養成時日不容易，辯論至少是一個方法，跟自己或別人辯一辯自己的想法、立場，看看是不是真那麼站的住腳步? 假使答案傾向大都是對的，至少代表可以執行。如果不那樣小心 ! 一味固執的衛護自己的想法，已經傷害很多人，卻還可能認為自己做了好事。
Foolish ignorance can be destroyed by wisdom. But it takes time to cultivate wisdom. Debate is a method, either with yourself or with other people. If after debates, you find out that your point of view and ideas are mostly right, then it means that you can try to realize and carry out these ideas. If you don't take this kind of cares with your ideas, and stubbornly defending them; you will think that you are doing the right thing even when you are hurting many people.
想法這種東西很無形狀，卻比貪、瞋，更可怕! 因為它每一個時刻都在，連作夢都是它，沒有面對它好好整理過，很難讓自己清楚、相信，原來自己是這麼頑強的一個人。
Thoughts and ideas do not have any forms and shapes, but they are even more dangerous than greed and anger. Because thoughts exist in every moment in time, even in dreams. If you don't face your thoughts and sort them out, it will be difficult to let yourself know that you are such a stubborn person.
一個封閉、頑固的頭腦，只會帶給自己無邊的災難，人們只要回顧二次世界大戰，愚癡的禍害馬上現形，再次的說{癡｝屬於大腦的問題，依據修行經驗它是無聲無息的跟著自己，但是卻可以強力指揮自己，做出任何事情，人沒有同時有兩個同樣的器官在運作，大腦裡頭卻至少有兩個以上的聲音，最明顯的就是魔鬼與天使常在自己的腦中運作，想讓魔鬼跟天使都消失，癡與癲狂全矯正，一個思考能力，還有必須長期抗戰---跟自己。
A closed and stubborn mind will only bring unlimited disasters to oneself. All we have to do is to look at the Second World War to see the realization of foolish ignorance. I'll repeat again, "Ignorance" is an issue of the brain. My experience is that it follows us in silence, but have tremendous ability to control us. Our bodies do not have duplicated organs performing the same function, but there are at least two voices in our brain. The most obvious is the voices of the devil and the angel. If you want both to disappear, and to fix ignorance and insanity, you will need to have the ability to think critically, and have the endurance of a long battle with yourself.
半寄 Master Ban Ji
2011年11月21日 星期一
慢 Arrogance
While most Buddhist teaches 3 poisons of Greed, Anger and Ignorance as the 3 main causes that create obstacles in one's path to enlightenment. There are some other Buddhist traditions that mentioned 5 poisons. These 5 poisons are Greed, Anger, Ignorance, Arrogance and Doubt.
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
2011年11月20日 星期日
疑 2 Doubts 2
I actually wrote all the previous materials before dinner. But during dinner, I understood where my doubts came from, and I was able to resolve them and understand how to proceed.
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
2011年11月19日 星期六
疑 1 Doubts 1
I have been reading the teachings of other Buddhist teachers and the accounts of some of their experiences and found confusion. Is it confusion or discomfort? I am not really sure. But it is unsettling.
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
2011年11月10日 星期四
弱點 3 Weaknesses 3
Sometimes, we have a weakness, and we don't even know it.
有時候，我們甚至不知道自己的弱點究竟在哪裡？
This is where we can all use a little bit of help from an outside observer to let us know.
這時，別人可以提醒，讓我們知道自己的弱點。
For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.
例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。
For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?
喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？
For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.
不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。
It is possible that some people don't like to bargain, because they are indifference to the price.
有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。
Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.
有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。
But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.
但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。
There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.
有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。
While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.
雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。
When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?
當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？
Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.
長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。
Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.
不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。
Understand yourself is the most important first step.
「了解自己」是最重要的第一步。
上一篇 Previous Part
有時候，我們甚至不知道自己的弱點究竟在哪裡？
This is where we can all use a little bit of help from an outside observer to let us know.
這時，別人可以提醒，讓我們知道自己的弱點。
For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.
例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。
For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?
喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？
For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.
不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。
It is possible that some people don't like to bargain, because they are indifference to the price.
有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。
Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.
有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。
But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.
但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。
There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.
有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。
While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.
雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。
When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?
當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？
Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.
長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。
Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.
不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。
Understand yourself is the most important first step.
「了解自己」是最重要的第一步。
上一篇 Previous Part
2011年11月9日 星期三
弱點 2 Weaknesses 2
Previously, we have outlined human weaknesses into five basic poisons, Greed, Anger, Ignorance, Fear and Sorrow. However, this does not mean that this is all there is, and does not mean that these five poisons can be consider to be separated and allow us to focus on them one at the time.
之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。
Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.
人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。
These categories exist for the convenience of discussion.
這五毒的類別，只是為了方便大家討論而已。
Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.
另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。
To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.
為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。
He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).
他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。
But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.
但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。
之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。
Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.
人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。
These categories exist for the convenience of discussion.
這五毒的類別，只是為了方便大家討論而已。
Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.
另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。
To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.
為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。
He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).
他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。
But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.
但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。
2011年11月8日 星期二
弱點 1 Weaknesses 1
As we have discussed before, the goal of our method is to change ourselves by conquering our weaknesses. The first step to conquer our weaknesses is to understand ourselves.
正如之前討論過，我們法門的目標是從征服我們的弱點去改變自己。 征服弱點的第一步是要了解自己。
Most of our weaknesses are easy to detect. The three poisons of Greed, Anger, Ignorance are the most recognizable ones. Most people know when they have succumbed to one of these three, it is only a matter of whether they acknowledge it or not. These weaknesses are easy to detect because they are aggressive in nature. They cause you to lash out at someone or something.
大部分的弱點都很容易發覺，像三毒「貪」，「瞋」，「痴」。大多數人都知道當他們做了其中之一，不管願不願意承認，這些弱點都很容易被察覺。 因為它們的本質都具有侵略性，它們容易使您攻擊某人或某事。
However, the recipients of these aggressions have weaknesses that they need to eliminate as well. Because if you received and did not properly take care of these aggressions, you will accumulate negative karma as well. However, these weaknesses are usually not talked about in most Buddhist teachings because they usually are lumped into dukkha (suffering).
然而，接受這些攻擊的人，也有弱點需要消除。 如果您無法應付攻擊，也會累積「業障」。 然而，這些弱點通常都沒有被大多數佛教注意到，因為他們認為這些弱點都是「苦」。
Why do the victims accumulate negative karma? Because they received a Karmic Result that is negative in nature.
為什麼受害者會累積「業障」？因為他們得到的「果」是 「惡」性的。
For example, when you are mugged on the street, not only do you loss some money, you will also fear walking on the street or people who might dress and looked like your attacker. As a result, you might be less likely to go out and interact with people. You become afraid.
例如，您在街上被搶，不但損失了一些錢，以後出門，對街上的人也會提高警覺、神經兮兮。 因此，您可能不敢出門、與人交往，因為害怕。
Your boyfriend has a fight with you. And instead of fighting back, you go back to your place and cried. You become sad.
您的男友要跟您吵架，但您不想跟他吵而回家哭，因為難過。
Karmic Result of these types will slowly change you and make you weaker, and the result is that you will not be able to live freely.
這種「惡果」會慢慢的改變您，讓您變弱，結果是：您將無法自由的生活。
We have all heard stories of the victim of domestic violence. We have all marveled at these victim, and don't understand why they don't leave earlier. The truth of the matter is that they cannot because the negative Karmic Result of the violence has made them weak and unable to face their situation. They want to escape, but cannot because of this all too real negative karma. It's only when they received external help, or their fear for their lives is greater than their fear of the attacker, that they are able to seek alternatives.
我們都聽過家庭暴力的受害者的故事。我們都驚訝為什麼這些受害者不早一點離開，他們無法離開，因為這些「惡果」的累積已使他們虛弱，無法面對自己的狀況。 他們想跑，但內心害怕。只有透過外在的幫助，或他們對生命的恐懼大於對攻擊者的恐懼才會想辦法改變。
These Karmic Results create a feedback loop in victims, and we all have them because we have all been attacked before, one way or another. We all have two poisons of "Fear" and "Sorrow" in us as well.
這些「惡果」在受害者裡循環強化， 我們也都有，因為我們都被攻擊跟受傷過。 我們都有「怖」（恐懼，憂心）和「悲」（悲傷）這兩毒在自我意識裡。
If we want to find the Truth, these two poisons also need to be eliminated.
如果您要尋找真相，這兩毒，也是需要被消滅的。
正如之前討論過，我們法門的目標是從征服我們的弱點去改變自己。 征服弱點的第一步是要了解自己。
Most of our weaknesses are easy to detect. The three poisons of Greed, Anger, Ignorance are the most recognizable ones. Most people know when they have succumbed to one of these three, it is only a matter of whether they acknowledge it or not. These weaknesses are easy to detect because they are aggressive in nature. They cause you to lash out at someone or something.
大部分的弱點都很容易發覺，像三毒「貪」，「瞋」，「痴」。大多數人都知道當他們做了其中之一，不管願不願意承認，這些弱點都很容易被察覺。 因為它們的本質都具有侵略性，它們容易使您攻擊某人或某事。
However, the recipients of these aggressions have weaknesses that they need to eliminate as well. Because if you received and did not properly take care of these aggressions, you will accumulate negative karma as well. However, these weaknesses are usually not talked about in most Buddhist teachings because they usually are lumped into dukkha (suffering).
然而，接受這些攻擊的人，也有弱點需要消除。 如果您無法應付攻擊，也會累積「業障」。 然而，這些弱點通常都沒有被大多數佛教注意到，因為他們認為這些弱點都是「苦」。
Why do the victims accumulate negative karma? Because they received a Karmic Result that is negative in nature.
為什麼受害者會累積「業障」？因為他們得到的「果」是 「惡」性的。
For example, when you are mugged on the street, not only do you loss some money, you will also fear walking on the street or people who might dress and looked like your attacker. As a result, you might be less likely to go out and interact with people. You become afraid.
例如，您在街上被搶，不但損失了一些錢，以後出門，對街上的人也會提高警覺、神經兮兮。 因此，您可能不敢出門、與人交往，因為害怕。
Your boyfriend has a fight with you. And instead of fighting back, you go back to your place and cried. You become sad.
您的男友要跟您吵架，但您不想跟他吵而回家哭，因為難過。
Karmic Result of these types will slowly change you and make you weaker, and the result is that you will not be able to live freely.
這種「惡果」會慢慢的改變您，讓您變弱，結果是：您將無法自由的生活。
We have all heard stories of the victim of domestic violence. We have all marveled at these victim, and don't understand why they don't leave earlier. The truth of the matter is that they cannot because the negative Karmic Result of the violence has made them weak and unable to face their situation. They want to escape, but cannot because of this all too real negative karma. It's only when they received external help, or their fear for their lives is greater than their fear of the attacker, that they are able to seek alternatives.
我們都聽過家庭暴力的受害者的故事。我們都驚訝為什麼這些受害者不早一點離開，他們無法離開，因為這些「惡果」的累積已使他們虛弱，無法面對自己的狀況。 他們想跑，但內心害怕。只有透過外在的幫助，或他們對生命的恐懼大於對攻擊者的恐懼才會想辦法改變。
These Karmic Results create a feedback loop in victims, and we all have them because we have all been attacked before, one way or another. We all have two poisons of "Fear" and "Sorrow" in us as well.
這些「惡果」在受害者裡循環強化， 我們也都有，因為我們都被攻擊跟受傷過。 我們都有「怖」（恐懼，憂心）和「悲」（悲傷）這兩毒在自我意識裡。
If we want to find the Truth, these two poisons also need to be eliminated.
如果您要尋找真相，這兩毒，也是需要被消滅的。
2011年10月29日 星期六
瞋的修法 1 Reducing Anger 1
瞋： 一種強大的恨意，嫉妒、乃至廣泛的對外面世界持負面看法。
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
2011年10月27日 星期四
放下 2 Detachment or Letting Go 2
In the previous article, I presented our logic regarding Śūnyatā which is that Śūnyatā implies impermanence. Impermanence implies mutability . Mutability implies that we have a mean to control the change. I will now discuss this in more detail, using "Anger" as an example.
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
 |
| Fig. 1 A person's emotional progression, 圖 1 一個人情緒的發展 |
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
 |
| Fig. 2 Emotional progression of a person empirically understood anattā , 圖２ 一個體會無我的人情緒的發展 |
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
2011年10月2日 星期日
貪的修持 Reducing Greed
南禪精舍所提供的修法，一定讓很多人感到陌生，相對於其他法門確實是這樣，
The method advocated by Nan Zen Vihara must seem foreign to most people who are familiar with Buddhism, especially to people who have been exposed to methods promoted by traditional Buddhists.
現在我們來看看以下的修法: 來看看白骨觀好了，
Let's take a look at one of the methods. Let's look at a method that practices "Bone Visualization".
[Note; I don't know if there is a standard English translation for this method.]
白骨觀是對治貪慾強的人所提供的修法，過程是觀想肉體腐蝕的情形，達到令人做嘔，恐懼的反應，進一步得到放下的修法
"Bone Visualization" is a method advocated by traditional Buddhists for people who are especially greedy. The practice is to visualize the decay of human body, until one becomes nauseated and horrified at the visualization.
但我以為去想像腐臭或親眼看見屍體來達到效果，為什麼不直接探討自己內心的想望，
But I always thought that instead of visualization, or look and smell at the decayed body to achieve some effects, why don't we probe directly at ourselves regarding our cravings and desires?
外面的刺激是可以讓人暫時止住慾望，放下眷戀不捨的事與物，
It is true that external stimulus can force one to temporarily stop desire, and give up things that one cannot normally let go.
那如果從自己內部去了解自己對事，物的看法!? 是否比較可以根治或提升自我對事與物，那份想擁有的內容 ? 我對修法傾向於提升自我的情懷，不對貪一個個對治，因為人想要的跟需要的，太多，太多了 。
But if one probes oneself to understand oneself, can one not find a better cure to one's greed, and also to improve one's characters? I always think that the methods of Buddhism should elevate oneself, and not to treat symptoms. Because there are too many things that a person can desire, too many things to be greedy about. It is too hard to suppress and eliminate one's greed to all the things in the world one at a time.
如果人透過自我觀察，再努力培養自己在要與不要間有取捨能力，真的不是一個比較好的選擇嗎 ?
If through observing ourselves, we can work on increasing our ability to determine "want" and "do not want." Wouldn't this be a better method? A better choice?
貪祇能提升內容，不能消極毀滅。 貪是無法滅的，滅了生命也沒了。 生存一定需要外面的供給，這是生命最基本的條件，只是在貪與生存欲望之間，難分難解，除非是已非常明顯的貪法。生存是需要動力的，只有已成道的人能身處其中三昧，其餘眾生都被本能所驅使，為生存奮戰，貪與欲更難拿捏，能做的應該是提升，而不是使生命失去動力。
Desire/Greed is not necessary a bad thing because it can elevate us and improve our lives. It actually should not be destroyed, because if the desire/greed is gone, so is human life. Survival requires elements from the external world. Food and shelter, for example, are the basic requirements for life. Unless the greed is very obvious, the line between greed and the desire to live is very fine. Life needs motivation, and only one who have achieved enlightenment can live in Samadhi. Everyone else are all driven by instinct, fighting for life, for survival. It is a fine line between desire that feeds one's soul versus desire that destroys. What one should do is to elevate oneself and not reduce life's motivation.
需要藉腐爛來排除貪慾，應該是已動彈不得的情況下，也就是已被貪慾全然把持的狀態。 用非常手段解決非常事，也不妨一試!
Using decay to eliminating greed should be a method reserved when one is paralyzed one's greed. At that point, it doesn't hurt to use exceptional approach because the situation is exceptional.
半寄 Master Ban Ji
The method advocated by Nan Zen Vihara must seem foreign to most people who are familiar with Buddhism, especially to people who have been exposed to methods promoted by traditional Buddhists.
現在我們來看看以下的修法: 來看看白骨觀好了，
Let's take a look at one of the methods. Let's look at a method that practices "Bone Visualization".
[Note; I don't know if there is a standard English translation for this method.]
白骨觀是對治貪慾強的人所提供的修法，過程是觀想肉體腐蝕的情形，達到令人做嘔，恐懼的反應，進一步得到放下的修法
"Bone Visualization" is a method advocated by traditional Buddhists for people who are especially greedy. The practice is to visualize the decay of human body, until one becomes nauseated and horrified at the visualization.
但我以為去想像腐臭或親眼看見屍體來達到效果，為什麼不直接探討自己內心的想望，
But I always thought that instead of visualization, or look and smell at the decayed body to achieve some effects, why don't we probe directly at ourselves regarding our cravings and desires?
外面的刺激是可以讓人暫時止住慾望，放下眷戀不捨的事與物，
It is true that external stimulus can force one to temporarily stop desire, and give up things that one cannot normally let go.
那如果從自己內部去了解自己對事，物的看法!? 是否比較可以根治或提升自我對事與物，那份想擁有的內容 ? 我對修法傾向於提升自我的情懷，不對貪一個個對治，因為人想要的跟需要的，太多，太多了 。
But if one probes oneself to understand oneself, can one not find a better cure to one's greed, and also to improve one's characters? I always think that the methods of Buddhism should elevate oneself, and not to treat symptoms. Because there are too many things that a person can desire, too many things to be greedy about. It is too hard to suppress and eliminate one's greed to all the things in the world one at a time.
如果人透過自我觀察，再努力培養自己在要與不要間有取捨能力，真的不是一個比較好的選擇嗎 ?
If through observing ourselves, we can work on increasing our ability to determine "want" and "do not want." Wouldn't this be a better method? A better choice?
貪祇能提升內容，不能消極毀滅。 貪是無法滅的，滅了生命也沒了。 生存一定需要外面的供給，這是生命最基本的條件，只是在貪與生存欲望之間，難分難解，除非是已非常明顯的貪法。生存是需要動力的，只有已成道的人能身處其中三昧，其餘眾生都被本能所驅使，為生存奮戰，貪與欲更難拿捏，能做的應該是提升，而不是使生命失去動力。
Desire/Greed is not necessary a bad thing because it can elevate us and improve our lives. It actually should not be destroyed, because if the desire/greed is gone, so is human life. Survival requires elements from the external world. Food and shelter, for example, are the basic requirements for life. Unless the greed is very obvious, the line between greed and the desire to live is very fine. Life needs motivation, and only one who have achieved enlightenment can live in Samadhi. Everyone else are all driven by instinct, fighting for life, for survival. It is a fine line between desire that feeds one's soul versus desire that destroys. What one should do is to elevate oneself and not reduce life's motivation.
需要藉腐爛來排除貪慾，應該是已動彈不得的情況下，也就是已被貪慾全然把持的狀態。 用非常手段解決非常事，也不妨一試!
Using decay to eliminating greed should be a method reserved when one is paralyzed one's greed. At that point, it doesn't hurt to use exceptional approach because the situation is exceptional.
半寄 Master Ban Ji
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