寫貪的修持、讓我再次想起大部分佛法修持的內容、佛學由最初的討論、辯證、延伸成宗教後、為適應人間祈求痛苦的解除、對悲苦做出相當多的解釋、太多的苦難詮釋、讓佛學轉身變成悲情、消極的宗教。
While writing "Methods to Reduce Greed", I thought about some old feelings that I have about various methods of practicing Buddhism. Buddhism, from the initial discussions and debates, transformed to become a religion as a way to reduce human suffering. In this process, Buddhists produced a lot of explanations on the nature of suffering; too much in fact. This transformed Buddhism into a sad, pessimistic and passive religion.
如果還原佛學的教導、內容一定會提到因、緣、果、
If we look at the original teaching of Buddhism, we will definitely be talking about Yin (因,Cause), Yuan (緣,Conditions) and "Karmic Result" (果,Results).
[Note: Typically, 因果 (cause and effect) is normally translated as karma in English. However, our point is that for karma to be possible, Yuan (緣,Condition) is a necessity. So instead of using karma to translate some of these concepts, I have chosen to translate the individual components. For meaning of Yin and Yuan, please consult the Glossary entry on Nidānas.]
由對果的了解 (痛苦的果、不想再嘗、美好的果實、不願失去) 進而推展到因的討論。 討論自己為什麼一再是苦果、或自己為什麼是幸運兒、通過探討激發因的改造或維持。再來是助力的加入、也就是耕耘、灌溉、這是緣的完成。
Starting with understanding of "Karmic Result" (There is a tendency for us to avoid the painful and suffering results; while wishing to maintain fortunate ones.), we can proceed to consider the Yin (Causes). Which will lead to discussions on why one is always suffering vs. why one is always fortunate. Furthermore, it will lead to investigations on ways to change or maintain the Yin (Causes). Once an Yin has occurred, it awaits the efforts to create the Karmic Result, and these efforts are the completion of Yuan (Conditions).
這三個程序、是佛學的特殊論點、佛法是不能只講因果的、只講因果、那會變成絕對論、這樣的說法、意味著一種行動就會決定人的一生、更嚴重的是無法更改、因為有因便有果(有因不一定有果、因為還沒努力、果實沒有成熟機會)、所以佛法一定得加入緣的條件、緣的納入不僅是學理的具備、更是修法的齊全。
These three steps are unique to Buddhism. Buddhism is not only about Yin(Cause) and Karmic Result(Effect). Because if Karmic Result is the direct consequence of an Yin(Cause), life will be deterministic. This approach means that a Yin(Cause) will determine a person's destiny. To make matters worse, the Karmic Result cannot be changed. Because if there is a Yin(Cause), there must be a Karmic Result(Effect). (If there is a Yin without a Karmic Result, it just mean that the Karmic Result has not manifest itself yet due to lack of efforts.) Therefore, Buddhism must have Yuan(Conditions). With inclusion of Yuan(Conditions), the Buddhism's theory becomes more complete and the Practice become practical.
試想如果所有的條件都是不能改變的、那一切物質、精神、人生 、馬上死寂、所有的努力都是無意義的、那人會想活嗎? 會想動嗎? 就因有創造力、也可以變動、才能喚起生命最大的泉源、起而追求人生、錯誤的可以修正、正確的加以延續、而且是有空間這樣做的、那就是緣、通過緣的努力造就自己想要的果實。
If all the conditions cannot be changed, then all physical items, spirits and life will immediately become dead silent. All the efforts will be meaningless. Why would any one wants to live in that condition? Would a person be motivated? Only creativity, and the ability to change, are able to motive people to pursue life. Mistakes can be corrected, and the Correctness can be extended, and the way to accomplish this is through Yuan. Through the efforts of Yuan, one can create a Karmic Result one hopes for.
這才是佛學想表達的
This is what Buddhism is trying to express.
半寄 Master Ban Ji
2011年10月11日 星期二
佛法的思向 5 A Guide to Buddhist Thoughts 5
設使能把善根的「根」，加入更寬廣的思想、更正確的思考方向，一旦紮對了地方，則向上成長，自當生機無限！
If we can take the "root" of our virtuous root, adding broader ideas, and pointing it at a better reasoning direction. Once we set the root in the right place, once it starts to grow, it can have unlimited potentials.
比如說：戒律是規範人在一定的範圍內，不致做出太離譜的事來。但如能由外在的戒條看見，甚而摸索到自己內心對這條戒律的清楚度、及其存在的必要、乃至時空背景對它產生的變化性，新時代、舊時代間又如何折衷？倘使摸清楚這些，就其過程來說，經過自己反復的思索，當然戒條便已不是宗教上的規範，不是強迫性、是自發性，甚至是一種涵養！
For example, precepts restrict people's behavior within a certain limit, so people will not attempt anything that is too out of the norm.
If we can take the precepts, and discover for ourselves how we feel about the them; how clear do we understand them; and determine for ourselves if the precepts even necessary.
If we can be clear about the answers to these questions, and even go as far as to understand the historical and cultural backgrounds of the development of these precepts, and how they evolved through space and time; and figure out how to calibrate the precepts between new era and olden days.
Then, these precepts will no longer be religious limits. The Precepts will no longer be compulsive, but voluntary, even become part of one's nature.
再者已不合時代或根本就錯的想法，有無勇氣突破權威、加以承認？如無法突破權威，縱使想了又想，又如何？人終其一生不敢為自己認為對的事負責，不敢為自己的思想背書，真的可稱為修法者？
Furthermore, if a precept is no longer relevant to the new age, or are incorrect in the first place, do we have the courage to rebel against authority? If we are unable to do so, what's the point of thinking about these rules. If a person is never willing to be responsible for what he believes to be right, not willing to stand behind his ideas, how can we call him a practitioner?
很多時候弄不懂敢大聲急呼的想法，都屬權威式的要求，理性的思考反而怯怯的站一旁休息，當然理性勿需狂呼於市集！
Many times, incomprehensible, but the most urgent and loudest ideas are all authoritarian in nature. Rational ideas tend to calmly stand beside, because rational ideas don't need to be sold by street hawkers.
但修法者到底得為自己的想法負責。 這不但是宣誓自己敢跨出第一步，也為來日的追隨者，做一理性的背書！倘使無法跨出這一步，所謂大人相安在？大人者當有所承擔也，亦是自然之事。
But a practitioner still needs to be responsible for his own ideas. Not only does this tell everyone that he has the courage to take that first step, it also means that he will take responsibilities for his teachings for his followers. If a practitioner cannot take this step, where is the great man? It is only natural that a great man has responsibilities.
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If we can take the "root" of our virtuous root, adding broader ideas, and pointing it at a better reasoning direction. Once we set the root in the right place, once it starts to grow, it can have unlimited potentials.
比如說：戒律是規範人在一定的範圍內，不致做出太離譜的事來。但如能由外在的戒條看見，甚而摸索到自己內心對這條戒律的清楚度、及其存在的必要、乃至時空背景對它產生的變化性，新時代、舊時代間又如何折衷？倘使摸清楚這些，就其過程來說，經過自己反復的思索，當然戒條便已不是宗教上的規範，不是強迫性、是自發性，甚至是一種涵養！
For example, precepts restrict people's behavior within a certain limit, so people will not attempt anything that is too out of the norm.
If we can take the precepts, and discover for ourselves how we feel about the them; how clear do we understand them; and determine for ourselves if the precepts even necessary.
If we can be clear about the answers to these questions, and even go as far as to understand the historical and cultural backgrounds of the development of these precepts, and how they evolved through space and time; and figure out how to calibrate the precepts between new era and olden days.
Then, these precepts will no longer be religious limits. The Precepts will no longer be compulsive, but voluntary, even become part of one's nature.
再者已不合時代或根本就錯的想法，有無勇氣突破權威、加以承認？如無法突破權威，縱使想了又想，又如何？人終其一生不敢為自己認為對的事負責，不敢為自己的思想背書，真的可稱為修法者？
Furthermore, if a precept is no longer relevant to the new age, or are incorrect in the first place, do we have the courage to rebel against authority? If we are unable to do so, what's the point of thinking about these rules. If a person is never willing to be responsible for what he believes to be right, not willing to stand behind his ideas, how can we call him a practitioner?
很多時候弄不懂敢大聲急呼的想法，都屬權威式的要求，理性的思考反而怯怯的站一旁休息，當然理性勿需狂呼於市集！
Many times, incomprehensible, but the most urgent and loudest ideas are all authoritarian in nature. Rational ideas tend to calmly stand beside, because rational ideas don't need to be sold by street hawkers.
但修法者到底得為自己的想法負責。 這不但是宣誓自己敢跨出第一步，也為來日的追隨者，做一理性的背書！倘使無法跨出這一步，所謂大人相安在？大人者當有所承擔也，亦是自然之事。
But a practitioner still needs to be responsible for his own ideas. Not only does this tell everyone that he has the courage to take that first step, it also means that he will take responsibilities for his teachings for his followers. If a practitioner cannot take this step, where is the great man? It is only natural that a great man has responsibilities.
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2011年10月8日 星期六
雙十節快樂 Happy Double Ten Day!
Wish everyone a happy Double Ten Day! (At least for the Taiwanese readers. For non-Taiwanese readers, Bet you didn't think you will learn about Taiwanese holidays on this blog.)
We will rest a few days as well.
祝大家有一個愉悅的雙十國慶假期！
本部落格也將休息幾天。
We will rest a few days as well.
祝大家有一個愉悅的雙十國慶假期！
本部落格也將休息幾天。
2011年10月7日 星期五
悟 Epiphany
Epiphany is a process and not a destination.
「悟」是一個過程，不是終點。
In many books on Buddhism, there are countless number of stories of Buddhist monks that had some sort of epiphany from a hit on the head, a spoken word, or a look and a smile. These stories made it seems like they go from knowing nothing, to know everything in a blink of the eye with no cause that can make any sense.
不少佛教典籍寫了很多佛教僧侶，因為被打了一下、一句話或一顰一笑而頓悟的故事。
從這些故事裡，我們都會覺得很神奇，這些僧侶怎麼會因為這種事而「悟」到？好像他們不是人一般。
But what these stories don't tell you is that these monks had been contemplating the issues and concepts for a long time before the epiphany. They had been assembling pieces of the puzzle for a long time, and at the final moment, the last piece was delivered in the form of a hit on the head, a spoken, or a look and a smile.
他們當然是人！這些故事沒有告訴您，他們在「悟」到之前的努力和用功。
他們好像花了很多時間在做拼圖。
然後在「悟」的那當下、那一擊、那一句、那一眼、那一笑給他們最後一小塊拼圖，
而完成了整幅圖畫。
I know as I worked in my high-tech job many years ago, these were how a lot of difficult problems were solved. I am sure other people have the same sort of experiences in their own job. I think about the problem day and night, even in my sleep, and one day, while in the shower, or eating lunch, the solution all of the sudden became clear.
我很多年前在美國的高科技公司工作，遇到許多困難，然而很多問題也是像這樣子，
突然悟到答案的。
我相信其他人也有工作上類似的經驗。
日夜夢裡都在思考一個問題，然後，某天，也許在淋浴時，或吃飯間，
答案自己跑出來便頓時瞭解了。
Epiphany in Buddhism occurs in the same way; through hard work.
「悟」在佛學上也是這樣來的，需要不斷的精進用功。
And sometimes, the moment of epiphany pass you by with you even realize it. It is not until you have to explain it to other people, and amazed at the clarity of your explanation, that you realized that you had the epiphany.
有時，您也不會知道「悟」的那瞬間，直到您要解釋想法給人家聽，才明白原來您有了頓悟。
But, the ideas that resulted from epiphany are not always correct. They might be close, but they still need refinement. Or they might be totally wrong. Just because it is an "epiphany" doesn't mean its true. We need to think like scientists; to test and validate our "epiphany".
但是， 悟到的道理不見得都是正確的。
那些道理也許可以被改得更精準，也有可能是完全錯的。
「悟」不代表正確，我們需要有科學家的精神去不斷的驗證「悟」。
After the epiphany, all that remains are the work involved to validate it and realize it.
「悟」了之後， 還是需要精進用功，才能驗證跟實踐所悟到的道理。
「悟」是一個過程，不是終點。
In many books on Buddhism, there are countless number of stories of Buddhist monks that had some sort of epiphany from a hit on the head, a spoken word, or a look and a smile. These stories made it seems like they go from knowing nothing, to know everything in a blink of the eye with no cause that can make any sense.
不少佛教典籍寫了很多佛教僧侶，因為被打了一下、一句話或一顰一笑而頓悟的故事。
從這些故事裡，我們都會覺得很神奇，這些僧侶怎麼會因為這種事而「悟」到？好像他們不是人一般。
But what these stories don't tell you is that these monks had been contemplating the issues and concepts for a long time before the epiphany. They had been assembling pieces of the puzzle for a long time, and at the final moment, the last piece was delivered in the form of a hit on the head, a spoken, or a look and a smile.
他們當然是人！這些故事沒有告訴您，他們在「悟」到之前的努力和用功。
他們好像花了很多時間在做拼圖。
然後在「悟」的那當下、那一擊、那一句、那一眼、那一笑給他們最後一小塊拼圖，
而完成了整幅圖畫。
I know as I worked in my high-tech job many years ago, these were how a lot of difficult problems were solved. I am sure other people have the same sort of experiences in their own job. I think about the problem day and night, even in my sleep, and one day, while in the shower, or eating lunch, the solution all of the sudden became clear.
我很多年前在美國的高科技公司工作，遇到許多困難，然而很多問題也是像這樣子，
突然悟到答案的。
我相信其他人也有工作上類似的經驗。
日夜夢裡都在思考一個問題，然後，某天，也許在淋浴時，或吃飯間，
答案自己跑出來便頓時瞭解了。
Epiphany in Buddhism occurs in the same way; through hard work.
「悟」在佛學上也是這樣來的，需要不斷的精進用功。
And sometimes, the moment of epiphany pass you by with you even realize it. It is not until you have to explain it to other people, and amazed at the clarity of your explanation, that you realized that you had the epiphany.
有時，您也不會知道「悟」的那瞬間，直到您要解釋想法給人家聽，才明白原來您有了頓悟。
But, the ideas that resulted from epiphany are not always correct. They might be close, but they still need refinement. Or they might be totally wrong. Just because it is an "epiphany" doesn't mean its true. We need to think like scientists; to test and validate our "epiphany".
但是， 悟到的道理不見得都是正確的。
那些道理也許可以被改得更精準，也有可能是完全錯的。
「悟」不代表正確，我們需要有科學家的精神去不斷的驗證「悟」。
After the epiphany, all that remains are the work involved to validate it and realize it.
「悟」了之後， 還是需要精進用功，才能驗證跟實踐所悟到的道理。
2011年10月6日 星期四
光明面 2 The Light Side 2
Let's not forget that ultimate reason for Buddha's teaching is to reach enlightenment and understand the Truth.
不要忘記：佛陀教導我們的是如何覺悟、如何了解真相。
Everything Buddha had said have only one goal, and that is to get us from here to there. The road from here to there is paved with 4 concepts that we need to empirically understand: Śūnyatā, Nidānas, Anicca (commonly translated as impermanence) and Anattā (commonly translated as not-self).
We have already introduced the concept of Śūnyatā and Nidānas, and we will not attempt to discuss much about Anicca and Anattā.
佛陀只有一個目標，那就是讓我們從此岸走到彼岸。
從此岸到彼岸的路有4個概念我們必須完全體會：「空 」、「因緣 」、「無常 」和「無我」。
我們已經介紹過「空 」跟「因緣 」，但不會在這裡討論「無常」和「無我 」。
With these ideas, we can put the benefits of "detached generosity" in context.
If we can perform these acts in a detached manner, in a way, we are doing it with a perfect empirical understanding of Anicca and Anattā. But of course no body can do this from day one. So the practical advice is to perform acts of generosity continually and consistently. The hope here is that one day, after years of work, you will one day perform these acts with total detachment because these acts have become a force of habit. With this one experience, you might have a little empirical understanding of Anicca and Anattā.
有了這些想法，就能瞭解為什麼「若菩薩不住相布施，其福德不可思量。」
因為能夠完全「不住相布施」，需要從「無常」和「無我」的觀點做起，
但沒有人一生出來就能這樣做。
所以，實際的建議是常常布施。這個建議的希望是有一天，經過許多年的「有住相布施」，
一個人某天會突然做出「不住相布施」，畢竟「布施」已成為一個習性，
因而有了一點點「無常」和「無我」的體會。
This is not unlike the Percepts that Buddhist traditions expect monks and students of Buddhism to keep.
傳統佛教要出家人持戒，是希望從長期的持戒去改變自我。
Our method of self-reflection also applied the same principle.
我們的「自我反省」法門也是利用同樣的道理。
The goal of these methods are all the same, they keep trying to force one self to change from within in an attempt to gain some empirical understanding of Anicca and Anattā.
「布施」、「持戒」跟「自我反省」這三個法門的目的都相同，
都是不斷的嘗試從一個人的內心去改變自己。
再從這個改變去接近「無常」和「無我」的體會。
Once one have a slight empirical understanding of Anicca and Anattā, then it becomes easier to empirically understand Śūnyatā and Nidānas.
只要一個人開始有「無常」和「無我 」的體會，對「空 」跟「因緣」的瞭解就會變成簡單許多。
This is why Buddha said that "Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha." (Translation from www.diamon-sutra.com)
因此：佛陀說：「若菩薩不住相布施，其福德不可思量。 」
So you have choices in the "Light Side" as well. Which path you choose will probably be depended on your inclinations. However, regardless of the path, once you have some success in one, the work to reach enlightenment will really start. At that point, it is important to continue to work on fully empirically understand the 4 concepts of Śūnyatā, Nidānas, Anicca and Anattā in order to get closer to the Truth.
也就是說，您也可以選擇「光明面」，您大可依據喜好跟個性去選擇適合您的路。
但無論如何，一旦有些成功，了解真相的工作才會真正開始。
重點是要持續努力，充分體會「空 」跟「因緣」、「無常 」和「無我 」才能接近真相。
光明面是名光明 Light Side is called light
一切路因它而明 Because all paths are lit by it
黑暗面是名黑暗 Dark Side is called dark
2011年10月5日 星期三
讀者回饋 ： 偽裝 Reader Contribution : Camouflage
我每天正以著不同的方式及型態偽裝自我, 而它 ! 正是我的全部!
Everyday, I use different methods to camouflage myself. But it is all of me.
"真正的我" 卻常常深藏著而不自知?
"The real me" is often hidden deep beneath without me knowing.
以唸咒, 膜拜, 祈禱或有目地性的做著許多事...........
I use chanting mantras, worships, prayers and other methods with purpose to do many things....
或許只是會更 " 壯大"自我",但其實呢?
Maybe it will only make myself "stronger". But what is the reality?
或許只是讓"它"躲的更隱密,安全甚至永久?
Or maybe it will only let "it" hide deeper, safer forever?
然而, 不斷的緣起不也是在喚醒當下"真正的我" 出來面對陽光的機會嗎?
However, continuous "dependent origination" constantly wake up the "real me"
for a chance to face the sunshine.
現在!"緣起".......只是開始.......沒有終點!
Right now, "dependent origination"..... is only a beginning,....there is no end.
睿歐 Ruì ōu
Everyday, I use different methods to camouflage myself. But it is all of me.
"真正的我" 卻常常深藏著而不自知?
"The real me" is often hidden deep beneath without me knowing.
以唸咒, 膜拜, 祈禱或有目地性的做著許多事...........
I use chanting mantras, worships, prayers and other methods with purpose to do many things....
或許只是會更 " 壯大"自我",但其實呢?
Maybe it will only make myself "stronger". But what is the reality?
或許只是讓"它"躲的更隱密,安全甚至永久?
Or maybe it will only let "it" hide deeper, safer forever?
然而, 不斷的緣起不也是在喚醒當下"真正的我" 出來面對陽光的機會嗎?
However, continuous "dependent origination" constantly wake up the "real me"
for a chance to face the sunshine.
現在!"緣起".......只是開始.......沒有終點!
Right now, "dependent origination"..... is only a beginning,....there is no end.
睿歐 Ruì ōu
光明面 1 The Light Side 1
Just like the "Dark Side", we will refrain from using morality to define the "Light Side."
However, instead of accumulating "bad karma" when the "Dark Side" is invoked, thoughts and actions of the "Light Side" produces "good karma".
就像「黑暗面」，我們將不使用道德來定義「光明面。」
「黑暗面」累積「惡業」，「光明面」累積「福報」。
What good is "good karma?" For one thing, it helps smooth out our physical existences. Having "good karma" can help one have a bit more money, more friends, more luck, and in general, more creature comforts. But these are mere fringe benefits. In Buddhism, the real benefit of "good karma" is that it will provide you with the energy and power that you need to achieve enlightenment.
「福報」有什麼好處？最少，它幫我們過好一點的生活。有多一點錢、有好朋友、好家庭、好運...等，但這些都只是附帶的福利。在佛學思想中，「福報」最大的好處，是提供能量來幫我們了解真相。
The "Light Side" are traditionally associated with actions or deeds that benefits others. We are not of the opinion that one should perform actions that benefit others, but hurt oneself. This should not be done, because if one is weaken, his ability to perform additional "Light Side" in the future is weaken as well. One should always perform "Light Side" fully within one's capabilities.
一般來說 ，「光明面」的行為都是有利於他人。但我們認為一個人需要保護自己，不應該因為做了利於他人的事而傷害到自己。傷害自己會削弱能力，下一次因為能力不足，也許就不能產生「光明面」。
Generosity (or acts of compassion and charity) is the most prevalent form of "Light Side". However, not all acts of generosity are the same in term of accumulating "good karma."
「布施」是「光明面」最普遍的做法。然而，並非所有的「布施」都累積同樣的「福報」。
Buddha told us in the Diamond Sutra:
"That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity. Why? Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha." (Translation from www.diamond-sutra.com)
佛陀在金剛經說：
「菩薩於法應無所住，行於布施。所謂不住色布施，不住聲香味觸法布施。須菩提，菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。」
What Buddha is telling us is that if we can be generous without regard to the act itself: (i.e. what we are giving, what the process is and what we might expect to gain in return.) then we will acquire more good karma than any other way.
佛陀在這裡告訴我們「不住相布施」的福報比「有住相布施」 好很多。
At some level, this is easy to understand. Because if we were to perform an act of giving expecting to gain something in return, then the "Light Side" seems less bright because it is tinted with a slight sense of selfishness.
在某種程度上，這是很容易理解的。如果我們「有住相布施」，「光明面」就沒那麼明亮，因為我們的布施有了一些自私的感覺。
Of course it is not to say that "attached generosity" is any less. In aggregate, compassion and charities, either "attached" or "detached", all provide us with a better and harmonious world to live in.
當然，這並不是說「有住相布施」是不好的。無論「有住相」或「無住相」布施，我們都同樣為一個更美好、更和諧的世界努力著。
But why does "detached generosity" has such a benefits?
但為什麼「不住相布施」有這樣的福報？
However, instead of accumulating "bad karma" when the "Dark Side" is invoked, thoughts and actions of the "Light Side" produces "good karma".
就像「黑暗面」，我們將不使用道德來定義「光明面。」
「黑暗面」累積「惡業」，「光明面」累積「福報」。
What good is "good karma?" For one thing, it helps smooth out our physical existences. Having "good karma" can help one have a bit more money, more friends, more luck, and in general, more creature comforts. But these are mere fringe benefits. In Buddhism, the real benefit of "good karma" is that it will provide you with the energy and power that you need to achieve enlightenment.
「福報」有什麼好處？最少，它幫我們過好一點的生活。有多一點錢、有好朋友、好家庭、好運...等，但這些都只是附帶的福利。在佛學思想中，「福報」最大的好處，是提供能量來幫我們了解真相。
The "Light Side" are traditionally associated with actions or deeds that benefits others. We are not of the opinion that one should perform actions that benefit others, but hurt oneself. This should not be done, because if one is weaken, his ability to perform additional "Light Side" in the future is weaken as well. One should always perform "Light Side" fully within one's capabilities.
一般來說 ，「光明面」的行為都是有利於他人。但我們認為一個人需要保護自己，不應該因為做了利於他人的事而傷害到自己。傷害自己會削弱能力，下一次因為能力不足，也許就不能產生「光明面」。
Generosity (or acts of compassion and charity) is the most prevalent form of "Light Side". However, not all acts of generosity are the same in term of accumulating "good karma."
「布施」是「光明面」最普遍的做法。然而，並非所有的「布施」都累積同樣的「福報」。
Buddha told us in the Diamond Sutra:
"That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity. Why? Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha." (Translation from www.diamond-sutra.com)
佛陀在金剛經說：
「菩薩於法應無所住，行於布施。所謂不住色布施，不住聲香味觸法布施。須菩提，菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。」
What Buddha is telling us is that if we can be generous without regard to the act itself: (i.e. what we are giving, what the process is and what we might expect to gain in return.) then we will acquire more good karma than any other way.
佛陀在這裡告訴我們「不住相布施」的福報比「有住相布施」 好很多。
At some level, this is easy to understand. Because if we were to perform an act of giving expecting to gain something in return, then the "Light Side" seems less bright because it is tinted with a slight sense of selfishness.
在某種程度上，這是很容易理解的。如果我們「有住相布施」，「光明面」就沒那麼明亮，因為我們的布施有了一些自私的感覺。
Of course it is not to say that "attached generosity" is any less. In aggregate, compassion and charities, either "attached" or "detached", all provide us with a better and harmonious world to live in.
當然，這並不是說「有住相布施」是不好的。無論「有住相」或「無住相」布施，我們都同樣為一個更美好、更和諧的世界努力著。
But why does "detached generosity" has such a benefits?
但為什麼「不住相布施」有這樣的福報？
2011年10月4日 星期二
理性與現實補充篇 Supplement to Rationality and Reality
來談談什麼是事情的本質:
Let's talk about the nature of a situation/thing/person.
如果有一個人，很窮，連帶的社會地位也是沒的，算雙重打擊，(有些人很窮但一樣有社會地位)，假使他說的話或做的事，是對的。 但因社會地位的問題，招致強力的賤踏，你知道他是對的，你會推開社會的看法，承認他嗎?
If a person is poor and without social status of any kind, (I guess this can count as a double blow, because there are some people who are poor but with social status.) but he is "right" in the words he said, and things that he does. But because lack of social status, he is trampled upon by the society. If you know he is "right", will you be able to ignore the view of society and acknowledge this person?
反過來說: 一個社會有權，有錢的人，在沒有{犯錯}的情形下，社會因他有錢、勢、進行攻擊，我們是不是因他的社會地位，就要進行抹煞，你可以拋開怕人家說你挺有錢，勢的人的輿論嗎?
On the other hand, if a powerful and wealthy person is been attacked by the public only because he has power and money, not because he did anything "wrong". Are we trying to obliterate him because he's powerful and wealthy? Are you still able to support him because you know he did nothing "wrong", regardless of the public opinion on your character for this support?
你有沒能力看到他是誰?
Do you have any ability to see who he really is?
看到事情的本質，祇就事情本身的呈現進行判斷，不受外在引力的影響，看到事情的本質，不受迷惑!
We should be able to see the nature of a situation/thing/person itself, and proceed to judge the situation/thing/person as it manifests, and not be affected by outside influences. We need to see the nature of the situation/thing/person itself, and not be confused.
什麼定力可以勝過超然在人世間的定力? 不是淡泊，是超然! 一種駕馭事情的情操，善於做這樣事的人，也善於對治自己的心，不會讓自己被自己或別人牽著走，這般的人，佛說他(她) 是善男子，善女人，是俱足修道本錢的人。
How can you transcend beyond the trappings of human world, such as fame, power and wealth? I am not talking about indifference, but transcendent. It's a kind of sentiment one might have when confronted with an issue. A person who can be transcendent when confronted with issues, can also control himself, and will not allow himself to be led by other. Buddha called this type of person virtuous man and virtuous woman, which is a person with enough internal fortitude to go on on the path to Buddhahood.
半寄 Master Ban Ji
上一篇 Previous Part
Let's talk about the nature of a situation/thing/person.
如果有一個人，很窮，連帶的社會地位也是沒的，算雙重打擊，(有些人很窮但一樣有社會地位)，假使他說的話或做的事，是對的。 但因社會地位的問題，招致強力的賤踏，你知道他是對的，你會推開社會的看法，承認他嗎?
If a person is poor and without social status of any kind, (I guess this can count as a double blow, because there are some people who are poor but with social status.) but he is "right" in the words he said, and things that he does. But because lack of social status, he is trampled upon by the society. If you know he is "right", will you be able to ignore the view of society and acknowledge this person?
反過來說: 一個社會有權，有錢的人，在沒有{犯錯}的情形下，社會因他有錢、勢、進行攻擊，我們是不是因他的社會地位，就要進行抹煞，你可以拋開怕人家說你挺有錢，勢的人的輿論嗎?
On the other hand, if a powerful and wealthy person is been attacked by the public only because he has power and money, not because he did anything "wrong". Are we trying to obliterate him because he's powerful and wealthy? Are you still able to support him because you know he did nothing "wrong", regardless of the public opinion on your character for this support?
你有沒能力看到他是誰?
Do you have any ability to see who he really is?
看到事情的本質，祇就事情本身的呈現進行判斷，不受外在引力的影響，看到事情的本質，不受迷惑!
We should be able to see the nature of a situation/thing/person itself, and proceed to judge the situation/thing/person as it manifests, and not be affected by outside influences. We need to see the nature of the situation/thing/person itself, and not be confused.
什麼定力可以勝過超然在人世間的定力? 不是淡泊，是超然! 一種駕馭事情的情操，善於做這樣事的人，也善於對治自己的心，不會讓自己被自己或別人牽著走，這般的人，佛說他(她) 是善男子，善女人，是俱足修道本錢的人。
How can you transcend beyond the trappings of human world, such as fame, power and wealth? I am not talking about indifference, but transcendent. It's a kind of sentiment one might have when confronted with an issue. A person who can be transcendent when confronted with issues, can also control himself, and will not allow himself to be led by other. Buddha called this type of person virtuous man and virtuous woman, which is a person with enough internal fortitude to go on on the path to Buddhahood.
半寄 Master Ban Ji
上一篇 Previous Part
2011年10月3日 星期一
佛法的思向 4 A Guide to Buddhist Thoughts 4
再有紮根過程中，各人思想應具有思考及批判能力，無此能力，各人行為的 對與錯， 甚或超越 對與錯內涵的複雜性，都將無法面對！佛陀涅槃後，佛弟子不斷陷入佛與魔之爭，乃至正法對非法的爭辯裏； 直至今日亦復如是，許多事情的衍生，時空背景是一因素，新舊交替也是一個因素，新的思想形成、新的物品發 明，都足以改變原有的價值觀，身處其中，如何面對？如何抽絲剝繭？找出確能幫助自己的思想來，除了不能再死拘泥所謂是與非外，建立一套系統式的思考能力， 當列入修學第一站。
Also, in the process of establishing a root, everyone should have the ability to reason and to think critically. With out this ability, a person's behavior, whether right or wrong, or even those that transcend the simple right or wrong due to an issue's complexity, becomes difficult to judge.
After Buddha achieved nirvana, the followers of Buddha constantly sunk into struggles between Buddha and Devaputra, even to the point of having to argue about the "Correct" vs. "Incorrect" Buddhism. This continues even today.
Behind the development of many things, space-time is a factor. Replacement of the old with the new is another factor. New ideas and new inventions can change many of the original values. When you are surrounded by changes, how do you face these changes? How do you painstakingly tease out the correct idea? Therefore, the first step in any learning should be to establish a systematic thinking ability. This will to help with our reasoning skill, so that we don't have to be bog down to the so called "right" and "wrong".
例舉說如：戒律或十善法，都是任何宗教普遍提及或首要的工作，但戒律當如何奉行？善法如何實踐？該是什麼方法不致使戒律成為宗教的纏腳布，死死的束縛人不敢嚐試新的事物，只敢低頭看緊自己的腳，或者善法只成為同情的工具 ，或上對下的憐憫！
For example, Precepts or 10 virtues are common, and they are often the primary commands of any religion. But how does one pursue Precepts? How does one practice virtues? Is there a way to not let Precepts become the balls and chains of religions, restricting our desires to try new things. Is there a way to not let virtue become a tool of sympathy, or a display of pity from the mighty to the fallen?
上一篇 Previous Part Next Part 下一篇
Also, in the process of establishing a root, everyone should have the ability to reason and to think critically. With out this ability, a person's behavior, whether right or wrong, or even those that transcend the simple right or wrong due to an issue's complexity, becomes difficult to judge.
After Buddha achieved nirvana, the followers of Buddha constantly sunk into struggles between Buddha and Devaputra, even to the point of having to argue about the "Correct" vs. "Incorrect" Buddhism. This continues even today.
Behind the development of many things, space-time is a factor. Replacement of the old with the new is another factor. New ideas and new inventions can change many of the original values. When you are surrounded by changes, how do you face these changes? How do you painstakingly tease out the correct idea? Therefore, the first step in any learning should be to establish a systematic thinking ability. This will to help with our reasoning skill, so that we don't have to be bog down to the so called "right" and "wrong".
例舉說如：戒律或十善法，都是任何宗教普遍提及或首要的工作，但戒律當如何奉行？善法如何實踐？該是什麼方法不致使戒律成為宗教的纏腳布，死死的束縛人不敢嚐試新的事物，只敢低頭看緊自己的腳，或者善法只成為同情的工具 ，或上對下的憐憫！
For example, Precepts or 10 virtues are common, and they are often the primary commands of any religion. But how does one pursue Precepts? How does one practice virtues? Is there a way to not let Precepts become the balls and chains of religions, restricting our desires to try new things. Is there a way to not let virtue become a tool of sympathy, or a display of pity from the mighty to the fallen?
上一篇 Previous Part Next Part 下一篇
經的看法 6 A View of Buddhist Texts 6
Before Buddha achieve Nirvana, he was a person like us, suffer pains and hunger, sleep and walk and sit and think and contemplated about the Truth.
佛陀涅槃前，他跟我們一樣，會痛會餓，行住坐臥都跟一般人沒什麼不同，同時也深思真相。
The Path to Buddhahood is available to us precisely because Buddha was like us before Nirvana. If Buddha is a god, then we can only walk the path, but never able to reach the destination. But because Buddha is a man, we can follow his footstep and reach the world he told.
正是因為佛陀涅槃前跟我們都一樣，是人身，我們才能走他走過的路。如果佛陀是神，那我們是只能修道，而無法成道的，因為佛陀是人，所以跟隨他的腳步，才能走到他說的世界。
So don't worry about the supernatural or mystical parts of Buddhist Texts; those are not important to us. Let's worry about Buddha the human being, because that's how we find the path.
因此我們不用去鑽研佛經裡頭超自然或神秘的文字，這些都不重要。我們只需要跟一個叫「佛陀」的人。
佛陀涅槃前，他跟我們一樣，會痛會餓，行住坐臥都跟一般人沒什麼不同，同時也深思真相。
The Path to Buddhahood is available to us precisely because Buddha was like us before Nirvana. If Buddha is a god, then we can only walk the path, but never able to reach the destination. But because Buddha is a man, we can follow his footstep and reach the world he told.
正是因為佛陀涅槃前跟我們都一樣，是人身，我們才能走他走過的路。如果佛陀是神，那我們是只能修道，而無法成道的，因為佛陀是人，所以跟隨他的腳步，才能走到他說的世界。
So don't worry about the supernatural or mystical parts of Buddhist Texts; those are not important to us. Let's worry about Buddha the human being, because that's how we find the path.
因此我們不用去鑽研佛經裡頭超自然或神秘的文字，這些都不重要。我們只需要跟一個叫「佛陀」的人。
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
2011年10月1日 星期六
經的看法 5 A View of Buddhist Texts 5
A few thousands years ago, Buddha discovered the Truth, and he told us his observations of the Truth in Buddhist Texts, and its implications. A few hundreds years ago, Newton, who discovered the Laws of Motion wrote down his observations and described it using mathematics.
數千年前，佛陀發現了「真相」，在佛典裡告訴我們他對「真相」的看法，和「真相」所產生的影響。數百年前，牛頓發現了「牛頓運動定律」，用數學寫下了他的觀察。
Neither Buddha nor Newton would claim that they invented the Truth/Laws of Motion. Laws of Motion would be true whether Newton discovered it or not. If Newton did not discover it, someone else probably will. Likewise, the Truth discovered by Buddha is the same way. The Truth simply does not change because different person discovered it first.
佛陀跟牛頓都不會說他們發明了「真相」/「牛頓運動法律」。「牛頓運動法律」 永遠都不會改變，跟牛頓一點關係都沒有。 要是別 人發現了「牛頓運動定律」，也許它的名稱會變為「XX運動定律」，但「XX運動定律」的數學和定義會跟「牛頓運動定律」的一模一樣。佛陀發現的「真相」也 是如此。真相是永恆的。
However, Western monotheism tells a different story. Their truth is the Words of God, and God can change its mind. There is only one absolute invariant truth in Western monotheism, and that is the absolute faith and obedience in the Will of God.
然而，西方一神論的說法是不一樣的，他們的真理是「神的話」。
但是他們的神可以改變主意。在西方一神教裡，只有一個絕對不變的真理，那就是：信徒需要有絕對的信仰和服從於上帝的意志。
The Truth taught by Buddha is invariant, so it will be true whether you believe it or not. If you do not believe the Truth as taught by Buddha, no one will punish you for it. You will only be blind to the reason of your suffering or good fortune and lack the ability to change it. Just as a person jumping off a 3 story building will be hurt as a natural result of Laws of Motion. If you didn't jump, you wouldn't have been hurt. It has nothing to do with your belief of Laws of Motion.
佛陀發現的「真相」是不會變的，不管您信不信。如果您不相信，也沒有人會懲罰您。
您只是不會知道苦或福的因緣，也不會有辦法去改變它。
正如一個人跳下大樓會受到傷害一樣，您的傷是根據「牛頓運動定律」所造成的，如果您沒跳，您也不會受傷。跟您信不信「牛頓運動定律」都沒有關稀。
In Western monotheism, you are given a false sense of free will. Because if you do not believe in the Words of God, you will be punished harshly; you will be sent to Hell. If you do believe in the Words of God, you will be rewarded handsomely. Given this choice, how would most people with no other alternatives choose?
西方一神教給您虛假的自由意志。 因為如果您不相信神，您會受到嚴厲懲罰，將被送到地獄；如果您相信神的話，會得到豐厚的回報。鑑於這種選擇制度，如果他們沒有其他宗教的話，大多數人會如何選？可想而知。
As people who fancy themselves as free and independent, which path would you rather follow?
現代的人都認為我們能決定自己的命運，若是如此您會選擇哪一條路？
數千年前，佛陀發現了「真相」，在佛典裡告訴我們他對「真相」的看法，和「真相」所產生的影響。數百年前，牛頓發現了「牛頓運動定律」，用數學寫下了他的觀察。
Neither Buddha nor Newton would claim that they invented the Truth/Laws of Motion. Laws of Motion would be true whether Newton discovered it or not. If Newton did not discover it, someone else probably will. Likewise, the Truth discovered by Buddha is the same way. The Truth simply does not change because different person discovered it first.
佛陀跟牛頓都不會說他們發明了「真相」/「牛頓運動法律」。「牛頓運動法律」 永遠都不會改變，跟牛頓一點關係都沒有。 要是別 人發現了「牛頓運動定律」，也許它的名稱會變為「XX運動定律」，但「XX運動定律」的數學和定義會跟「牛頓運動定律」的一模一樣。佛陀發現的「真相」也 是如此。真相是永恆的。
However, Western monotheism tells a different story. Their truth is the Words of God, and God can change its mind. There is only one absolute invariant truth in Western monotheism, and that is the absolute faith and obedience in the Will of God.
然而，西方一神論的說法是不一樣的，他們的真理是「神的話」。
但是他們的神可以改變主意。在西方一神教裡，只有一個絕對不變的真理，那就是：信徒需要有絕對的信仰和服從於上帝的意志。
The Truth taught by Buddha is invariant, so it will be true whether you believe it or not. If you do not believe the Truth as taught by Buddha, no one will punish you for it. You will only be blind to the reason of your suffering or good fortune and lack the ability to change it. Just as a person jumping off a 3 story building will be hurt as a natural result of Laws of Motion. If you didn't jump, you wouldn't have been hurt. It has nothing to do with your belief of Laws of Motion.
佛陀發現的「真相」是不會變的，不管您信不信。如果您不相信，也沒有人會懲罰您。
您只是不會知道苦或福的因緣，也不會有辦法去改變它。
正如一個人跳下大樓會受到傷害一樣，您的傷是根據「牛頓運動定律」所造成的，如果您沒跳，您也不會受傷。跟您信不信「牛頓運動定律」都沒有關稀。
In Western monotheism, you are given a false sense of free will. Because if you do not believe in the Words of God, you will be punished harshly; you will be sent to Hell. If you do believe in the Words of God, you will be rewarded handsomely. Given this choice, how would most people with no other alternatives choose?
西方一神教給您虛假的自由意志。 因為如果您不相信神，您會受到嚴厲懲罰，將被送到地獄；如果您相信神的話，會得到豐厚的回報。鑑於這種選擇制度，如果他們沒有其他宗教的話，大多數人會如何選？可想而知。
As people who fancy themselves as free and independent, which path would you rather follow?
現代的人都認為我們能決定自己的命運，若是如此您會選擇哪一條路？
2011年9月30日 星期五
佛法的思向 3 A Guide to Buddhist Thoughts 3
「空法思想」的無法證悟，在於佛性、神性兩者為何？無法釐清！前面說宇宙大帝的權威，皆屬神性；也就是相信自我之 外有另一個主宰者（大我），有時覺得大我（包含）小我是普遍被認同的想法；甚至眾生亦覺沒有大我，小我是無法生存的！
It will be difficult to differentiate between Buddha-nature and Divinity while the concept of Śūnyatā is not clearly understood. The absolute authority of a God that was discussed previously belongs in the realm of Divinity. In the realm of Divinity, the belief is that there is another being ("The Big-I"), other than I ("The Small-I"), who is in control. Sometimes, it is common to think that "The Big-I" includes "The Small-I". In the extreme, the divinity school believes that without "The Big-I", "The Small-I" will not be able to exist.
雖說佛教界暢談【佛即覺】的意思，但大乘經典處處指向本體真如的存在，是佛是神的思想，也當由學術的方法釐清，此處不深加探討。
Although Buddhists like to talk about Buddha as someone who is enlightened, the Mahayana sutras constantly point to the eternal existence the Buddha-body. Is this concept Buddha-nature or Divinity? The question is better analyzed using academic approaches, so we will not discuss the issue here.
佛嘗說：「悟空法，須具大人相。」，然而何者是大人相？具體說，該是內心層面有一定的承當能力，承擔何者？比如說生、老、病、死，它是人世間生命一定的過程，但試問群生是不是人人都只接受「生」的喜悅，誰人接受過老、病、死的真相！ 再說既是真相，又為什麼眾生這麼難以面對面的看待它？
Buddha once said:"Only a great man can understand Śūnyatā." But what is a great man? To speak concretely, a great man is someone who have the internal fortitude to handle birth, old age, sickness and death, everything a person will encounter in his life. But everyone is happy to handle the joy of "birth", but finds no joy when facing the truth of old age, sickness and death. If these are the truths, why is it so hard for everyone to face them?
從這一點來自我觀照內心，應該就可以為愚昧的自己，找出不具大人相的因素，人心裏層次的怯弱，足以掩蓋任何理性的存在！ 假使無法克服，徒具大人的軀體，內心只是孩子般的只有取得、或一味的被保護，內心層次上當然只停留在接受，更不可能去咀嚼吸收進來的思想，甚至作出判斷，想要修法，該在內心或外相上的那一點上面駐留？
If we reflect on this point, we will see that the weaknesses in human nature is able to obscure any sense of rationality, and will cause us to be unable to find any nuggets of the great man within us. If we cannot overcome our weaknesses, even if we possess the body of an adult, our childlike nature to "want things", or the need to be protected will persist, and we will be unable to grow. Once our childlike nature is no longer able to digest new ideas, new thoughts, or even judge, would we still be able to practice Buddha's teachings?
這種感覺捫心自問，修法者本身該都清楚，因為怯弱遮蔽了思想的拓展，因為怯弱無法檢視自己，也因為怯弱許多事想都不敢想，遑論再從中探討！
You should ask yourself about this feeling. Every practitioner of Buddhism should understand that our weaknesses prevent expansion of thoughts. Because of our weaknesses, we are not able to inspect ourselves. Our weaknesses prevent us from pondering many ideas, not to mention the inability to investigate and research them.
然而一味要求修法者，剎時便有勇氣甚或智慧面對自己，及外在一切種種，亦是苛求！此時便論及所謂善根的培養，為什麼不談善法？如五戒十善的，因為根有往下紮的意思，向下紮的根一旦牢固便向上成長，且不易動搖！
But it is also unrealistic to ask a practitioner of Buddhism to summon enough courage and wisdom to face himself without delay. At this point, we will need to discuss the cultivation of the virtuous root within oneself. Why not speak of virtuous methods, such as 5 Precepts and 10 Virtues? [Translator's Note 4] Because root has a connotation of stability and can penetrate deeper to provide a strong foundation. Once the root is solidly within the ground, it can grow with stability and be less susceptible to outside forces.
如果說：人認同或接受一種行為、思想，卻不敢為之付出、實踐，我想再好的理論徒具空談！如同沒有根的樹是不可能成長的，想具有大人相，必得談紮根的問題；在紮根的過程，訓練出勇氣與智慧，也為想悟出空法尋求一基礎點！
If a person agrees with and accepts an ideology, but is afraid of committing to it or actually practicing it, then the "goodness" of this ideology is no longer relevant. But if a person wants to be a great man, he will need to ask questions that will help to deepen the virtuous root within him. And from this process, he will be able to develop courage and wisdom, and provide a basis for understanding Śūnyatā.
[Translator's Note 4] 五戒: 5 Precepts : No taking life; No taking what is not given; No sensual misconduct; No false speech; No intoxicants 十善: 10 Virtues: No killing; No stealing; No lust; No two-tongues; No Lie; No flattery; No Bad-Mouth; No Greed; No Anger; No Ignorance.
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It will be difficult to differentiate between Buddha-nature and Divinity while the concept of Śūnyatā is not clearly understood. The absolute authority of a God that was discussed previously belongs in the realm of Divinity. In the realm of Divinity, the belief is that there is another being ("The Big-I"), other than I ("The Small-I"), who is in control. Sometimes, it is common to think that "The Big-I" includes "The Small-I". In the extreme, the divinity school believes that without "The Big-I", "The Small-I" will not be able to exist.
雖說佛教界暢談【佛即覺】的意思，但大乘經典處處指向本體真如的存在，是佛是神的思想，也當由學術的方法釐清，此處不深加探討。
Although Buddhists like to talk about Buddha as someone who is enlightened, the Mahayana sutras constantly point to the eternal existence the Buddha-body. Is this concept Buddha-nature or Divinity? The question is better analyzed using academic approaches, so we will not discuss the issue here.
佛嘗說：「悟空法，須具大人相。」，然而何者是大人相？具體說，該是內心層面有一定的承當能力，承擔何者？比如說生、老、病、死，它是人世間生命一定的過程，但試問群生是不是人人都只接受「生」的喜悅，誰人接受過老、病、死的真相！ 再說既是真相，又為什麼眾生這麼難以面對面的看待它？
Buddha once said:"Only a great man can understand Śūnyatā." But what is a great man? To speak concretely, a great man is someone who have the internal fortitude to handle birth, old age, sickness and death, everything a person will encounter in his life. But everyone is happy to handle the joy of "birth", but finds no joy when facing the truth of old age, sickness and death. If these are the truths, why is it so hard for everyone to face them?
從這一點來自我觀照內心，應該就可以為愚昧的自己，找出不具大人相的因素，人心裏層次的怯弱，足以掩蓋任何理性的存在！ 假使無法克服，徒具大人的軀體，內心只是孩子般的只有取得、或一味的被保護，內心層次上當然只停留在接受，更不可能去咀嚼吸收進來的思想，甚至作出判斷，想要修法，該在內心或外相上的那一點上面駐留？
If we reflect on this point, we will see that the weaknesses in human nature is able to obscure any sense of rationality, and will cause us to be unable to find any nuggets of the great man within us. If we cannot overcome our weaknesses, even if we possess the body of an adult, our childlike nature to "want things", or the need to be protected will persist, and we will be unable to grow. Once our childlike nature is no longer able to digest new ideas, new thoughts, or even judge, would we still be able to practice Buddha's teachings?
這種感覺捫心自問，修法者本身該都清楚，因為怯弱遮蔽了思想的拓展，因為怯弱無法檢視自己，也因為怯弱許多事想都不敢想，遑論再從中探討！
You should ask yourself about this feeling. Every practitioner of Buddhism should understand that our weaknesses prevent expansion of thoughts. Because of our weaknesses, we are not able to inspect ourselves. Our weaknesses prevent us from pondering many ideas, not to mention the inability to investigate and research them.
然而一味要求修法者，剎時便有勇氣甚或智慧面對自己，及外在一切種種，亦是苛求！此時便論及所謂善根的培養，為什麼不談善法？如五戒十善的，因為根有往下紮的意思，向下紮的根一旦牢固便向上成長，且不易動搖！
But it is also unrealistic to ask a practitioner of Buddhism to summon enough courage and wisdom to face himself without delay. At this point, we will need to discuss the cultivation of the virtuous root within oneself. Why not speak of virtuous methods, such as 5 Precepts and 10 Virtues? [Translator's Note 4] Because root has a connotation of stability and can penetrate deeper to provide a strong foundation. Once the root is solidly within the ground, it can grow with stability and be less susceptible to outside forces.
如果說：人認同或接受一種行為、思想，卻不敢為之付出、實踐，我想再好的理論徒具空談！如同沒有根的樹是不可能成長的，想具有大人相，必得談紮根的問題；在紮根的過程，訓練出勇氣與智慧，也為想悟出空法尋求一基礎點！
If a person agrees with and accepts an ideology, but is afraid of committing to it or actually practicing it, then the "goodness" of this ideology is no longer relevant. But if a person wants to be a great man, he will need to ask questions that will help to deepen the virtuous root within him. And from this process, he will be able to develop courage and wisdom, and provide a basis for understanding Śūnyatā.
[Translator's Note 4] 五戒: 5 Precepts : No taking life; No taking what is not given; No sensual misconduct; No false speech; No intoxicants 十善: 10 Virtues: No killing; No stealing; No lust; No two-tongues; No Lie; No flattery; No Bad-Mouth; No Greed; No Anger; No Ignorance.
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2011年9月29日 星期四
讀者回饋 ： 長大 Reader Contributions: Growing Up
當我遇上一件令人忿忿不平或不公平待遇時, 心中馬上習慣性的浮現"我試圖要....","我一定要...."的念頭
Whenever I encountered a situation that I felt is unfair, thoughts like "I am going to try to do..." or "I must do..." automatically came to mind.
在此時, 有二種心態需要自我釐清它的本質,
I feel that at this time, there are two internal issues that I need to be clear about.
一;真正的問題 (指心理層面) 好像是我自己分離了,"它歸它的","我歸我的"
1. The real issue (within oneself). It is like I need to separate myself from the issue. "The issue belongs to the issue." and "I belong to myself."
二;內心好像有個永遠長不大的三歲小孩 (暫且稱它為潛意識的我) 蟄伏著
2. There always seems to be a 3 years old in me that will not grow up, and always seems to be there, (I am calling this the subconscious-I for now.) hibernating.
我如果?...........不是如果! 不是假設 !,而是勇敢承受它,因為它本身跟我是同一狀態,(其中也無任何的合理或排斥)
只是單純的讓它從這裡經過而已!
If I? No, not "if". Not assume. But to face it with courage. Because "its" existence is in the same condition as "I". (which there is no reason to combine or separate "it" and "I".) [Translator's Note]
睿歐 Ruì ōu
[Translator's Note] Not sure what 它 is referring to. But I assume it is the issue at hand. The situation that cause the reader to feel unfair.
Whenever I encountered a situation that I felt is unfair, thoughts like "I am going to try to do..." or "I must do..." automatically came to mind.
在此時, 有二種心態需要自我釐清它的本質,
I feel that at this time, there are two internal issues that I need to be clear about.
一;真正的問題 (指心理層面) 好像是我自己分離了,"它歸它的","我歸我的"
1. The real issue (within oneself). It is like I need to separate myself from the issue. "The issue belongs to the issue." and "I belong to myself."
二;內心好像有個永遠長不大的三歲小孩 (暫且稱它為潛意識的我) 蟄伏著
2. There always seems to be a 3 years old in me that will not grow up, and always seems to be there, (I am calling this the subconscious-I for now.) hibernating.
我如果?...........不是如果! 不是假設 !,而是勇敢承受它,因為它本身跟我是同一狀態,(其中也無任何的合理或排斥)
只是單純的讓它從這裡經過而已!
If I? No, not "if". Not assume. But to face it with courage. Because "its" existence is in the same condition as "I". (which there is no reason to combine or separate "it" and "I".) [Translator's Note]
睿歐 Ruì ōu
[Translator's Note] Not sure what 它 is referring to. But I assume it is the issue at hand. The situation that cause the reader to feel unfair.
快樂的原因 Reason for Happiness
Master Ban Ji wants me to write an article on why I am happy. She does know how to assign home works.
半寄師父要我寫自己快樂的原因，她很喜歡給我功課去做。
This is hard to say. I can say that it is because I understand the Truth better. But that seems cliche and seems to avoid the point. I can say that I am a better person; but that seems patronizing to you, the readers. My emotions are quicker to dissipate, and that is a good thing; especially when the emotion is the result of arguing with my wife. But that's not the reason either.
這很難說。如果我說，自己快樂是因為我明白真相，那很陳腔濫調；
若是說，我感到自己比過去更好，所以快樂，會覺得是在應付您。
我的情緒消散很快，現在大都避免跟我太太吵架、僵持太久，這是件好事，
但這些並不是我快樂的真正原因。
I think the real reason that I am happy is that I know that I am powerful. I don't need to any of the "dark sides" in life because I don't need them. Because I am in control of my life.
我認為真正的原因是：知道自己有能力，
我不需要「黑暗面」，因為我能控制自己的生命。
For example, if you know the world is your ATM, and you can take money out whenever you need to, and the money will never run out. Would you still be greedy?
例如，如果您知道世界是您的自動提款機，當需要的時候，
可以隨時拿錢出來，錢也永遠不會用完。您還需要貪嗎？
Do you still need to have anger if you are able to avoid events that will cause you angry?
如果您能夠避免會導致您生氣的事，您還需要憤怒嗎？
Are you still ignorant if you know the Truth?
如果您知道真相，您還有愚痴嗎？
If you can eliminate the three akusala-mūla (poisons) of Greed, Anger and Ignorance, you would be happy too.
如果您能夠消除三毒 (貪嗔痴），您也會很快樂。
But ultimately, I think I am happy because I have no fear.
所以，我的結論是：我很快樂是因為我沒有恐懼。
半寄師父要我寫自己快樂的原因，她很喜歡給我功課去做。
This is hard to say. I can say that it is because I understand the Truth better. But that seems cliche and seems to avoid the point. I can say that I am a better person; but that seems patronizing to you, the readers. My emotions are quicker to dissipate, and that is a good thing; especially when the emotion is the result of arguing with my wife. But that's not the reason either.
這很難說。如果我說，自己快樂是因為我明白真相，那很陳腔濫調；
若是說，我感到自己比過去更好，所以快樂，會覺得是在應付您。
我的情緒消散很快，現在大都避免跟我太太吵架、僵持太久，這是件好事，
但這些並不是我快樂的真正原因。
I think the real reason that I am happy is that I know that I am powerful. I don't need to any of the "dark sides" in life because I don't need them. Because I am in control of my life.
我認為真正的原因是：知道自己有能力，
我不需要「黑暗面」，因為我能控制自己的生命。
For example, if you know the world is your ATM, and you can take money out whenever you need to, and the money will never run out. Would you still be greedy?
例如，如果您知道世界是您的自動提款機，當需要的時候，
可以隨時拿錢出來，錢也永遠不會用完。您還需要貪嗎？
Do you still need to have anger if you are able to avoid events that will cause you angry?
如果您能夠避免會導致您生氣的事，您還需要憤怒嗎？
Are you still ignorant if you know the Truth?
如果您知道真相，您還有愚痴嗎？
If you can eliminate the three akusala-mūla (poisons) of Greed, Anger and Ignorance, you would be happy too.
如果您能夠消除三毒 (貪嗔痴），您也會很快樂。
But ultimately, I think I am happy because I have no fear.
所以，我的結論是：我很快樂是因為我沒有恐懼。
2011年9月28日 星期三
讀者回饋：事實與存在 Reader Contribution: Reality and Existence
我有一種感覺不知是怎樣的情形?
I have a feeling that I do not know how to describe.
在"此有故彼有"的體會上好像有一種距離感, 分開 ,甚至是幻相 ，
然而它們卻是常常以同一事實狀態存在!
It is a feeling that there seems to be a distance, a separation, even a hallucination in my empirical understanding of "If this exists, then that exist as well."[Translator's Note] However, they are often all seems to be the same, with the same existence.
在此狀態下是否能清楚了解自我運作的過程是無任何言語,權威,預設及複製 ，不是理論與表相的了解 ?
Is it possible that in this condition to understand how I "work" is not something that can be described by any language, any authority, any assumptions or any duplications, and is not something that can be understand by theories or appearances?
真正要解決問題(指心理層面)不單是急於尋求答案 ! 因為問題與自我根本是同一狀態!
在此狀態下了解自我在其中的顯現而已 !
Wanting to solve the problem of oneself (problems within oneself) is not a matter of simply looking for answers with urgency. Because the problem with oneself is in the same condition as oneself.
Understanding oneself in this condition is only one of the many phenomenons created by oneself.
我的體會 。
This is my empirical understanding.
[Translator's Note:] 此有故彼有 "When this exists, that came to be." is from Sajyukt āgama
I have a feeling that I do not know how to describe.
在"此有故彼有"的體會上好像有一種距離感, 分開 ,甚至是幻相 ，
然而它們卻是常常以同一事實狀態存在!
It is a feeling that there seems to be a distance, a separation, even a hallucination in my empirical understanding of "If this exists, then that exist as well."[Translator's Note] However, they are often all seems to be the same, with the same existence.
在此狀態下是否能清楚了解自我運作的過程是無任何言語,權威,預設及複製 ，不是理論與表相的了解 ?
Is it possible that in this condition to understand how I "work" is not something that can be described by any language, any authority, any assumptions or any duplications, and is not something that can be understand by theories or appearances?
真正要解決問題(指心理層面)不單是急於尋求答案 ! 因為問題與自我根本是同一狀態!
在此狀態下了解自我在其中的顯現而已 !
Wanting to solve the problem of oneself (problems within oneself) is not a matter of simply looking for answers with urgency. Because the problem with oneself is in the same condition as oneself.
Understanding oneself in this condition is only one of the many phenomenons created by oneself.
我的體會 。
This is my empirical understanding.
[Translator's Note:] 此有故彼有 "When this exists, that came to be." is from Sajyukt āgama
讀者回饋 Reader Contributions
Sometimes, we will get some emails from readers and these emails may be of interest to our general readerships.
有時，我們會收到讀者寫的電子郵件，其中部分內容可能對其他讀者有幫助。
So with the permission of the writer, we will re-publish these emails anonymous, unless the writer has given us permission to do otherwise.
因此，在作者的同意之下，我們會跟大家分享電子郵件的內容。
除非作者有授權予我們，否則這些文章都是匿名的。
All these reader contributions will be labeled under "Reader Contribution."
這些文章的標籤是「讀者回饋」。
有時，我們會收到讀者寫的電子郵件，其中部分內容可能對其他讀者有幫助。
So with the permission of the writer, we will re-publish these emails anonymous, unless the writer has given us permission to do otherwise.
因此，在作者的同意之下，我們會跟大家分享電子郵件的內容。
除非作者有授權予我們，否則這些文章都是匿名的。
All these reader contributions will be labeled under "Reader Contribution."
這些文章的標籤是「讀者回饋」。
苦 Dukkha (commonly translated as suffering)
I have been reading Saṃyukta Āgama recently and have some new thoughts on the nature of dukkha (or commonly translated as suffering) that are often discussed in Buddhism that I would like to share.
我最近在讀《雜阿含經》。在這當中，對佛學的「苦」有一些不同的想法跟大家分享。
The common Buddhism teaches that we suffer because life is transitory. One moment we are happy, the next we are sad. One moment, we are young and strong, the next we are old and decrepit. The common interpretation is that because happiness in life is transitory, then life is necessary suffering. But if you look at it from the glass is half-full perspective, you can say that life is happiness because suffering is transitory. Why are we placing more emphasis on suffering, and not on happiness?
一般對「苦」的說法是：我們有「苦」，因為一切都是無常的。
現在我們很高興，但也許等一下會難過，因為高興的時間過了。
以前我們年輕力壯，現在老而無用。
這是常見的解釋。
『 因為生活中的幸福是短暫，那麼生活就是苦的』。
但是我們為什麼要有這麼負面的想法呢？
如果幸福是短暫的，那麼苦也是短暫的。
一切都是無常的話，為什麼我們要認為生活是苦，而不說生活是幸福呢？
『因為生活中的苦是短暫的，那麼生活就是幸福。』
Just because "The Four Noble Truth" has dukkha as its element and is something we need to remove, it doesn't mean we need to do nothing but focus on impermanent dukkha in the past, now or the future.
在四聖諦中，佛陀要我們滅「苦」，不見得代表我們一直要纏著過去、現在和未來的無常苦吧！
While this interpretation is valid on some level, I believe that there are more to dukkha.
雖然這種解釋在某種程度上是對的，我還有另一個不同的看法。。
My thought here is that at one level, dukkha cannot be realized until one recognizes one's current self as compares to one's potential. One feels dukkha because one remembers he once were superman, but has forgotten how to become a superman again. It's more like grief than suffering.
當一個人知道自己跟自己潛力的差距，「苦」，才能真正被了解。
一個人覺得「苦」，是因為他記得他曾經是超人，但卻忘記如何成為一個超人了。
「苦」有點像悲痛。
A person who has lived in a cell all his life and has never ventured outside, would not think of living in an imprisonment is suffering because he never knows freedom. We, on the outside, pity him and cannot help but think that he is suffering because he does not know the freedom that we enjoy. Our view of the prisoner's dukkha is tinted with pity. Once the prison tasted freedom, he would understand that he is suffering.
一個一直生活在監獄裡頭，從未外出的人，也不會認為監禁的生活是「苦」，
因為他從來沒有自由。
我們在外面，可憐這個人，因為他沒有自由，認為他的生活是「苦」的。
可憐的「苦」，一旦嚐到自由，囚犯就會知道他一輩子都生活在「苦」 中。
Dukkha has two aspects.
「苦」是有兩面的
From the outside looking in, we pity the prisoner and think he is suffering; dukkha with pity.
從外面看，我們可憐囚犯，認為他在受「苦」，這是可憐的「苦」。
From inside looking out, the prisoner suffers because he cannot have freedom and grief; dukkha with grief.
從裡面看出去，囚犯因為他不能有自由而「苦」，這是悲痛的「苦」。
A person who has lost his legs remembers his freedom and feels grief.
一個人失去了他的腿，但還記得他以前的自由， 這樣很「苦」。
A person who has lost his eye sights remembers the beauty of the world and feels grief.
一個人失去了他的眼睛，但還記得世界的美麗再也看不到了，這樣也很「苦」。
A wealthy person who lost his fortune and is begging on the street remembers his past glories and feels grief.
一個有錢人在大街上乞討，他記得過去的輝煌，這也是「苦」。
A person who remember he once possessed the knowledge of the Truth, but has forgotten it, feels grief.
一個人忘記了真相，但記得他曾經貼近真相，這更是「苦」。
A person who has forgotten himself but knows that he was a better man suffers the ultimately grief.
一個人忘記了自己，但知道他以前是一個更好的人，這是最「苦」。
A person who knows the Truth, and see that people of the world are living their lives totally oblivious of the Truth, cannot help but pity the world and thinks the world is full of dukkha.
一個知道真相的人，看到世間完全不知真相的人，
不免可憐人民，認為世間人民都生活在「苦」海中。
Until you see a glimpse of the Truth, you won''t know what dukkha is. Once you know dukkha, you will do everything you can to get to the Truth as soon as you can.
等您對真相有了一點瞭解，才會知道什麼是「苦」。
一旦您知道「苦」，您會竭盡所能的想要快點得到真相。
Right now, it's all only impermanence.
現在，一切只是無常。
我最近在讀《雜阿含經》。在這當中，對佛學的「苦」有一些不同的想法跟大家分享。
The common Buddhism teaches that we suffer because life is transitory. One moment we are happy, the next we are sad. One moment, we are young and strong, the next we are old and decrepit. The common interpretation is that because happiness in life is transitory, then life is necessary suffering. But if you look at it from the glass is half-full perspective, you can say that life is happiness because suffering is transitory. Why are we placing more emphasis on suffering, and not on happiness?
一般對「苦」的說法是：我們有「苦」，因為一切都是無常的。
現在我們很高興，但也許等一下會難過，因為高興的時間過了。
以前我們年輕力壯，現在老而無用。
這是常見的解釋。
『 因為生活中的幸福是短暫，那麼生活就是苦的』。
但是我們為什麼要有這麼負面的想法呢？
如果幸福是短暫的，那麼苦也是短暫的。
一切都是無常的話，為什麼我們要認為生活是苦，而不說生活是幸福呢？
『因為生活中的苦是短暫的，那麼生活就是幸福。』
Just because "The Four Noble Truth" has dukkha as its element and is something we need to remove, it doesn't mean we need to do nothing but focus on impermanent dukkha in the past, now or the future.
在四聖諦中，佛陀要我們滅「苦」，不見得代表我們一直要纏著過去、現在和未來的無常苦吧！
While this interpretation is valid on some level, I believe that there are more to dukkha.
雖然這種解釋在某種程度上是對的，我還有另一個不同的看法。。
My thought here is that at one level, dukkha cannot be realized until one recognizes one's current self as compares to one's potential. One feels dukkha because one remembers he once were superman, but has forgotten how to become a superman again. It's more like grief than suffering.
當一個人知道自己跟自己潛力的差距，「苦」，才能真正被了解。
一個人覺得「苦」，是因為他記得他曾經是超人，但卻忘記如何成為一個超人了。
「苦」有點像悲痛。
A person who has lived in a cell all his life and has never ventured outside, would not think of living in an imprisonment is suffering because he never knows freedom. We, on the outside, pity him and cannot help but think that he is suffering because he does not know the freedom that we enjoy. Our view of the prisoner's dukkha is tinted with pity. Once the prison tasted freedom, he would understand that he is suffering.
一個一直生活在監獄裡頭，從未外出的人，也不會認為監禁的生活是「苦」，
因為他從來沒有自由。
我們在外面，可憐這個人，因為他沒有自由，認為他的生活是「苦」的。
可憐的「苦」，一旦嚐到自由，囚犯就會知道他一輩子都生活在「苦」 中。
Dukkha has two aspects.
「苦」是有兩面的
From the outside looking in, we pity the prisoner and think he is suffering; dukkha with pity.
從外面看，我們可憐囚犯，認為他在受「苦」，這是可憐的「苦」。
From inside looking out, the prisoner suffers because he cannot have freedom and grief; dukkha with grief.
從裡面看出去，囚犯因為他不能有自由而「苦」，這是悲痛的「苦」。
A person who has lost his legs remembers his freedom and feels grief.
一個人失去了他的腿，但還記得他以前的自由， 這樣很「苦」。
A person who has lost his eye sights remembers the beauty of the world and feels grief.
一個人失去了他的眼睛，但還記得世界的美麗再也看不到了，這樣也很「苦」。
A wealthy person who lost his fortune and is begging on the street remembers his past glories and feels grief.
一個有錢人在大街上乞討，他記得過去的輝煌，這也是「苦」。
A person who remember he once possessed the knowledge of the Truth, but has forgotten it, feels grief.
一個人忘記了真相，但記得他曾經貼近真相，這更是「苦」。
A person who has forgotten himself but knows that he was a better man suffers the ultimately grief.
一個人忘記了自己，但知道他以前是一個更好的人，這是最「苦」。
A person who knows the Truth, and see that people of the world are living their lives totally oblivious of the Truth, cannot help but pity the world and thinks the world is full of dukkha.
一個知道真相的人，看到世間完全不知真相的人，
不免可憐人民，認為世間人民都生活在「苦」海中。
Until you see a glimpse of the Truth, you won''t know what dukkha is. Once you know dukkha, you will do everything you can to get to the Truth as soon as you can.
等您對真相有了一點瞭解，才會知道什麼是「苦」。
一旦您知道「苦」，您會竭盡所能的想要快點得到真相。
Right now, it's all only impermanence.
現在，一切只是無常。
2011年9月27日 星期二
分享文章的注意 A Note on Sharing Our Writings
I noticed today that there are some people sharing some of our materials with other people in their own channels. I thank you for your support. However, I would like to request that when you do so, please acknowledge the source on your channel as well. One way to do so is simply to place a link back to the article, I am sure that all social sites have this capabilities.
最近，我發現有些人在他們自己的社群網站上分享此部落格的文字。我衷心感謝您們的支持。
不過，我想請求各位分享這些文字的來源出處，只需放一個連結在您所用的文章即可。
我知道所有的社群網站都能這樣做。
I feel that this is a common courtesy that any students of Buddhism should be able to perform.
這是一種禮貌，任何佛教徒都應該能夠做到的。
最近，我發現有些人在他們自己的社群網站上分享此部落格的文字。我衷心感謝您們的支持。
不過，我想請求各位分享這些文字的來源出處，只需放一個連結在您所用的文章即可。
我知道所有的社群網站都能這樣做。
I feel that this is a common courtesy that any students of Buddhism should be able to perform.
這是一種禮貌，任何佛教徒都應該能夠做到的。
理性與現實 Rationality and Reality
許多人應該有一種感覺、年紀愈長愈在想要什麼? 跟不想要什麼間掙扎?
"As I get older, the more I struggle with what I want and what I don't want." This must be a common feeling among many people.
除了少數人擁有選擇權外、大部分人、生在泥沼裡、擁有選擇權跟權勢與金錢無關、大部分的人總想我有了金錢與權勢、 便可以怎樣又怎樣.............、但很多觀察指向有大腦的人、應該是活的最好的人、錢需要被應用、權勢需要被管理、但人如果身陷困境時跟兩者是無關的、至少脆弱、跟無力擔當、在金錢與權勢之外、再有錢、勢的人一旦面臨脆弱一樣難堪!
Except for the few who have the choice, most people live their whole life in the swamp. Having the ability to choose has nothing to do with power and money. People always think that if they have money or power, they will be able to do what they want. But many observations have shown that people with brain live the best. Money needs to be used, and power needs to be managed.
But if a person is facing a difficulty that has nothing to do with money or power, and the difficulty cannot be solved by money or power, and he does not have the strength within him to handle the situation, he will find himself unable to face the difficulty. A person with money and power will look equally pathetic once they face a situation outside the realm of power and money.
然而我們推想一件事時、為什麼不能就事情本質去看待? 為什麼非得繞著錢、勢不可? 請正視! 人性的立足點是所有的人都一樣的。
But when people are judging a situation/thing/person, why can't people consider a situation/thing/person simply by its merit? Why do people must use money and power as an arbiter for every situation/thing/person . Please face the truth, the basis of all human nature is the same for everyone.
人如果活到有力量直接探討事情的本質、除了可以讓自己生活品質不錯以外、在精神體誰能比自己自由? 培養出自我的選擇權、智慧加能力的加持、在推開迷霧後!
If a person has the ability to directly analyze the nature of a situation/thing/person. Not only will his life improve, spiritually, he will have more freedom than anyone else. Once you blow aside the fog and constantly increase your wisdom, only then, will you be able to cultivate your own choices.
半寄 Master Ban Ji
"As I get older, the more I struggle with what I want and what I don't want." This must be a common feeling among many people.
除了少數人擁有選擇權外、大部分人、生在泥沼裡、擁有選擇權跟權勢與金錢無關、大部分的人總想我有了金錢與權勢、 便可以怎樣又怎樣.............、但很多觀察指向有大腦的人、應該是活的最好的人、錢需要被應用、權勢需要被管理、但人如果身陷困境時跟兩者是無關的、至少脆弱、跟無力擔當、在金錢與權勢之外、再有錢、勢的人一旦面臨脆弱一樣難堪!
Except for the few who have the choice, most people live their whole life in the swamp. Having the ability to choose has nothing to do with power and money. People always think that if they have money or power, they will be able to do what they want. But many observations have shown that people with brain live the best. Money needs to be used, and power needs to be managed.
But if a person is facing a difficulty that has nothing to do with money or power, and the difficulty cannot be solved by money or power, and he does not have the strength within him to handle the situation, he will find himself unable to face the difficulty. A person with money and power will look equally pathetic once they face a situation outside the realm of power and money.
然而我們推想一件事時、為什麼不能就事情本質去看待? 為什麼非得繞著錢、勢不可? 請正視! 人性的立足點是所有的人都一樣的。
But when people are judging a situation/thing/person, why can't people consider a situation/thing/person simply by its merit? Why do people must use money and power as an arbiter for every situation/thing/person . Please face the truth, the basis of all human nature is the same for everyone.
人如果活到有力量直接探討事情的本質、除了可以讓自己生活品質不錯以外、在精神體誰能比自己自由? 培養出自我的選擇權、智慧加能力的加持、在推開迷霧後!
If a person has the ability to directly analyze the nature of a situation/thing/person. Not only will his life improve, spiritually, he will have more freedom than anyone else. Once you blow aside the fog and constantly increase your wisdom, only then, will you be able to cultivate your own choices.
半寄 Master Ban Ji
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。
2011年9月25日 星期日
佛法的思向 2 A Guide to Buddhist Thoughts 2
緣起性空，彰顯無實體而有實性，亦即隨萬事萬物的因緣組合成各式有系列型、條理型的思考、思想，乃至外在實體可為目睹的一切事物。因無實體（中心點─空之思考），一切努力皆有可能，也因無有實體，思想、行為才能奔放自如！
Dependent Origination implies all phenomenons' characteristics are Śūnyatā. (DOCS) [Translator's Note 3] This highlights that all things do not have definitive bodies [Translator's Note 4] but have definitive characteristics. The definitive characteristic of all phenomenons is that they are result of Nidānas. Because of Nidānas, serial and structural thoughts, ideas, and even all physical entities are possible. Because there is no definitive body, every efforts at change are possible, and thoughts and behaviors can run free.
『緣起性空』，人類史上最崇高的思想，悟緣起法將促使生命登上高峰！多數人悟緣起法則，人類史將邁入更自由、更進步的階段。因為了解一切皆需人自己付出努力，生命不再是祈 求式，而是前進式；也不是掠奪式，一切靠自己擁有的本事獲取！不再認為生存法則是你爭我奪，也非屈膝卑躬！悟緣起法的智慧，足以在天地間從容自在的生存，也因此將使人類更脫離原始獸性與血腥！
Principle of DOCS is the most noble idea in the human history. Understanding the principle of DOCS will allow life to reach its peak. If many people can understand the principle of DOCS, human beings will evolve to a more free, more advance stage. Because if we understand DOCS, we will understand that we will need to work for everything that we get. We will no longer need to pray for what we want, nor will we need to be predatorial. Because we know that we need to get what we want base on our abilities. We will no longer think that rule of survival is either predatory or subservient. The wisdom of DOCS is that it allows us to live freely in the world, and away from our primitive beastly nature and bloodshed.
從因緣生、因緣滅的觀點下手，促使神性思想得不到駐立點；根深於普遍大眾的操控慾，因為緣起法而得到解放，此一修法提供自由思想的基礎點。所謂「自由思想」應當不只是政治上的自由，宗教上的自由亦該列入人類重要的一環。世界上存在太多權威宗教，甚或血腥宗教，都不容人們有反駁餘地；然而人類甘受其操控，亦在於神性思想作祟，因為認為有一宇宙大帝在掌握眾生界，理所當然宇宙大帝成為不可侵犯、不容懷疑的絕對權威！
If everything are created and destroyed due to Nidānas, then divine idea of a God is no longer possible. Practicing and understanding Nidānas provides a basis for free thinking. Free thoughts should be more than political freedom, it should also be a religious freedom as well. There are too many authoritarian religions in the world that do not allow mankind the ability to refute and retort. But mankind are more than willing to be under these religions' control, because of the idea of a God. Because if God exists to watch over us, than it follows that God is an absolute authority that cannot be disobeyed nor questioned.
「因緣法既不立絕對，也不立相對」，一切宇宙命運掌握於人們自己的想法；想法高尚自是人類之福，思想墮落，受苦一樣是人們自己，絕無第一人稱者的冥冥操縱。
Nidānas does not erect absolutes, nor does it create oppositions. The control of everything in the universe is under people's own wills. Noble thoughts are mankind's blessing, likewise, when ideal deteriorates, it is mankind that will suffer. There is no one being that can control and manipulate our destiny behind the scene.
由於人們無法正視自己的內心世界，亦不願承擔各人行為所帶來的負面價值。我個人認為推崇權威似乎是贖罪及害怕後果的心態，由此一心態創立宇宙大帝，是祈求 保護傘的降臨，亦是由他人一手擔待各人罪贖的開端，倘使人們能更有勇氣、智慧面對各人內心世界的種種，相信自由思想的開拓將使人類史更為文明。
Because mankind is unable to look at themselves in the eyes, and is unwilling to bear the negative consequences of their actions, mankind's acceptance and promotion of an authority figure can be directly attributed to mankind's wish for atonement and fear of the consequences. From this mentality, mankind created a universal God so that they can pray for the descend of a protective umbrella, and for another being to handle and forgive their sins. If mankind have the courage and wisdom to face their own inner thoughts, I believe that this will start a movement of free thoughts that can make mankind even more civilized.
Dependent Origination implies all phenomenons' characteristics are Śūnyatā. (DOCS) [Translator's Note 3] This highlights that all things do not have definitive bodies [Translator's Note 4] but have definitive characteristics. The definitive characteristic of all phenomenons is that they are result of Nidānas. Because of Nidānas, serial and structural thoughts, ideas, and even all physical entities are possible. Because there is no definitive body, every efforts at change are possible, and thoughts and behaviors can run free.
『緣起性空』，人類史上最崇高的思想，悟緣起法將促使生命登上高峰！多數人悟緣起法則，人類史將邁入更自由、更進步的階段。因為了解一切皆需人自己付出努力，生命不再是祈 求式，而是前進式；也不是掠奪式，一切靠自己擁有的本事獲取！不再認為生存法則是你爭我奪，也非屈膝卑躬！悟緣起法的智慧，足以在天地間從容自在的生存，也因此將使人類更脫離原始獸性與血腥！
Principle of DOCS is the most noble idea in the human history. Understanding the principle of DOCS will allow life to reach its peak. If many people can understand the principle of DOCS, human beings will evolve to a more free, more advance stage. Because if we understand DOCS, we will understand that we will need to work for everything that we get. We will no longer need to pray for what we want, nor will we need to be predatorial. Because we know that we need to get what we want base on our abilities. We will no longer think that rule of survival is either predatory or subservient. The wisdom of DOCS is that it allows us to live freely in the world, and away from our primitive beastly nature and bloodshed.
從因緣生、因緣滅的觀點下手，促使神性思想得不到駐立點；根深於普遍大眾的操控慾，因為緣起法而得到解放，此一修法提供自由思想的基礎點。所謂「自由思想」應當不只是政治上的自由，宗教上的自由亦該列入人類重要的一環。世界上存在太多權威宗教，甚或血腥宗教，都不容人們有反駁餘地；然而人類甘受其操控，亦在於神性思想作祟，因為認為有一宇宙大帝在掌握眾生界，理所當然宇宙大帝成為不可侵犯、不容懷疑的絕對權威！
If everything are created and destroyed due to Nidānas, then divine idea of a God is no longer possible. Practicing and understanding Nidānas provides a basis for free thinking. Free thoughts should be more than political freedom, it should also be a religious freedom as well. There are too many authoritarian religions in the world that do not allow mankind the ability to refute and retort. But mankind are more than willing to be under these religions' control, because of the idea of a God. Because if God exists to watch over us, than it follows that God is an absolute authority that cannot be disobeyed nor questioned.
「因緣法既不立絕對，也不立相對」，一切宇宙命運掌握於人們自己的想法；想法高尚自是人類之福，思想墮落，受苦一樣是人們自己，絕無第一人稱者的冥冥操縱。
Nidānas does not erect absolutes, nor does it create oppositions. The control of everything in the universe is under people's own wills. Noble thoughts are mankind's blessing, likewise, when ideal deteriorates, it is mankind that will suffer. There is no one being that can control and manipulate our destiny behind the scene.
由於人們無法正視自己的內心世界，亦不願承擔各人行為所帶來的負面價值。我個人認為推崇權威似乎是贖罪及害怕後果的心態，由此一心態創立宇宙大帝，是祈求 保護傘的降臨，亦是由他人一手擔待各人罪贖的開端，倘使人們能更有勇氣、智慧面對各人內心世界的種種，相信自由思想的開拓將使人類史更為文明。
Because mankind is unable to look at themselves in the eyes, and is unwilling to bear the negative consequences of their actions, mankind's acceptance and promotion of an authority figure can be directly attributed to mankind's wish for atonement and fear of the consequences. From this mentality, mankind created a universal God so that they can pray for the descend of a protective umbrella, and for another being to handle and forgive their sins. If mankind have the courage and wisdom to face their own inner thoughts, I believe that this will start a movement of free thoughts that can make mankind even more civilized.
[Translator's Note 3] 緣起性空 means "Because of dependent origination, all thing's characteristics are Śūnyatā." But this is a little unwieldy to use repeatedly in an article, so I'll use DOCS to represent 緣起性空.
[Translator's Note 4] 實體 can be literally translated as "real body" or "true body." I think saying all things do not have real body is strange and incorrect. "True body" captures the meaning better, so I have decided to use "definitive body" as the translation.
[Translator's Note 4] 實體 can be literally translated as "real body" or "true body." I think saying all things do not have real body is strange and incorrect. "True body" captures the meaning better, so I have decided to use "definitive body" as the translation.
2011年9月24日 星期六
幽默與佛學 Humor and Buddhism
Master Ban Ji called me this morning. She said that she really liked the article, "Second Change", because it was funny. She said that she would like to see more humor in my articles.
今天早上半寄師父打電話給我，她說很喜歡「第二次改變」這篇文章，因為有趣也好笑。
她說，想看我寫更多好笑的文章。
My first reaction was: Huh? You want Buddhism to be funny?
我第一個反應是：咦？您要好笑的佛學？
But after lunch, it occurred to me that there are no happy religions. It seems to me that all religions are serious, full of doom and gloom. In Buddhism, it's all about suffering and bad karma. In Christianity, it's all about Heaven and Hell. I am not familiar with Islamic traditions, but it doesn't seem like they are happy either.
但今天午餐後， 我想到世界上好像沒有很開心的宗教。
似乎所有宗教都很嚴肅，充滿悲觀和沮喪。
佛教都是談苦和業障；基督教則是上天堂或下地獄。
我不是很熟悉伊斯蘭教的傳統，但他們好像也不是很開心的樣子。
Any talk of salvation or Heaven all seem so far away as to conjure any sense of laughter.
任何救贖或天堂的語言聽起來都很遙遠、很抽象，也不會讓我們想要笑。
No doubts that these religions can bring comfort to their faithfuls. But I am not talking about comfort. I am talking about laughter. I want to live everyday in laughter.
毫無疑問，這些宗教可以安慰他們的信徒。但我不要安慰，我要開心、開開心心的過日子。
I can't help but wonder why this is so.
我不禁想知道為什麼是這樣？
I am sure a lot of people are like me: I don't liked to be nagged, nor micromanaged. I don't want to constantly reminded that I will go to Hell or caused some bad karma. But it seems like we tolerate nagging when it comes to religion. Why is that?
相信有很多人跟我一樣，不喜歡被人家唸，也不喜歡被管、被束縛。
我也不想被不斷地提醒，我會下地獄，或造惡業。
但我們似乎很容易接受宗教的嘮叨。為什麼？
I don't know the answer. But I do know that I have to live every second of my life whether I like it or not. And if I can help it, I rather be laughing every second. So I guess I will endeavor to put some humor in the blog and in Buddhism.
我不知道原因，只知道生活中的每一秒都是需要過的，無論開不開心。
如果能選擇，我當然每一秒都想要大笑，所以我將會盡力帶一些幽默進入佛學。
"Did you hear about the joke on Śūnyatā?"
「你聽過一個關於『空』的笑話嗎？」
"No, tell me."
「沒有，說說看。」
"....." （我需要翻譯無言嗎？）
"Not funny." (maybe its funnier in Chinese.)
「不好笑。」
今天早上半寄師父打電話給我，她說很喜歡「第二次改變」這篇文章，因為有趣也好笑。
她說，想看我寫更多好笑的文章。
My first reaction was: Huh? You want Buddhism to be funny?
我第一個反應是：咦？您要好笑的佛學？
But after lunch, it occurred to me that there are no happy religions. It seems to me that all religions are serious, full of doom and gloom. In Buddhism, it's all about suffering and bad karma. In Christianity, it's all about Heaven and Hell. I am not familiar with Islamic traditions, but it doesn't seem like they are happy either.
但今天午餐後， 我想到世界上好像沒有很開心的宗教。
似乎所有宗教都很嚴肅，充滿悲觀和沮喪。
佛教都是談苦和業障；基督教則是上天堂或下地獄。
我不是很熟悉伊斯蘭教的傳統，但他們好像也不是很開心的樣子。
Any talk of salvation or Heaven all seem so far away as to conjure any sense of laughter.
任何救贖或天堂的語言聽起來都很遙遠、很抽象，也不會讓我們想要笑。
No doubts that these religions can bring comfort to their faithfuls. But I am not talking about comfort. I am talking about laughter. I want to live everyday in laughter.
毫無疑問，這些宗教可以安慰他們的信徒。但我不要安慰，我要開心、開開心心的過日子。
I can't help but wonder why this is so.
我不禁想知道為什麼是這樣？
I am sure a lot of people are like me: I don't liked to be nagged, nor micromanaged. I don't want to constantly reminded that I will go to Hell or caused some bad karma. But it seems like we tolerate nagging when it comes to religion. Why is that?
相信有很多人跟我一樣，不喜歡被人家唸，也不喜歡被管、被束縛。
我也不想被不斷地提醒，我會下地獄，或造惡業。
但我們似乎很容易接受宗教的嘮叨。為什麼？
I don't know the answer. But I do know that I have to live every second of my life whether I like it or not. And if I can help it, I rather be laughing every second. So I guess I will endeavor to put some humor in the blog and in Buddhism.
我不知道原因，只知道生活中的每一秒都是需要過的，無論開不開心。
如果能選擇，我當然每一秒都想要大笑，所以我將會盡力帶一些幽默進入佛學。
"Did you hear about the joke on Śūnyatā?"
「你聽過一個關於『空』的笑話嗎？」
"No, tell me."
「沒有，說說看。」
"....." （我需要翻譯無言嗎？）
"Not funny." (maybe its funnier in Chinese.)
「不好笑。」
經的看法 3 A View of Buddhist Texts 3
Maybe it is the nature of the language, but I found Chinese version of the Buddhist Texts to be artistic, poetic and beautiful, where as English version of the Buddhist Texts reads like a philosophical text book to me, void of any emotions.
也許這是語言本身的關係，因為我覺得中文佛經很美，也富有詩意，但我覺得英文佛經讀起來就像哲學教科書，毫無感情。
However, the Chinese version, while poetic, can be incomprehensible at times. The English version, while precise, does not inspire one to find the Truth. Both the English and Chinese versions have another common problem; their accuracy is greatly depended on the translator. A choice of an incorrect word can cause a practitioner to go down an incorrect path.
但，中文佛經雖然很有詩意，有時讓我很難理解。英文佛經，
雖然精確，但它不會啟發我學佛的念頭。中文和英文佛經還有一個共同的問題，那就是它們的翻譯是依賴譯者的修行程度。
若翻譯者選擇不理想的字，可能會導致讀者往不正確的路走。
For example, the concept of Śūnyatā, the Chinese translated it to “空“, which conjures an image of "emptiness" to Chinese readers. While the emotional aspect of this translation does capture some feeling of Śūnyatā correctly, it also leads ones to think “空“ implies "nothing-ness", which is incorrect. This is the reason that I choose not to translate Śūnyatā to any corresponding English word and left it as the original Pali, so that I don't conjure up any unintended connotation in the translation.
舉例來說，Śūnyatā 在中文被翻譯為 「空」，這讓人有一個「空虛」的感覺。雖然這種感覺在某方面也正確，但它可能誤導人去認為「空」表示「沒有」，這是不正確的。所以在英文版，我選擇不翻譯 Śūnyatā。
My background as an engineer forced me to have the habit of writing as precisely as possible, because any imprecision in a technical document can cause problems later on. I have the same approach to this Blog; especially on this Blog. Because I don't want my imprecision to become an obstacle in anyone's path to the Truth. So I'll only write and translate concepts that I have some empirical understandings.
我的學科背景是理工領域，所以我盡量寫最準確、最精確的文章。因為任何不準確的文字，很有可能在工作方面有問題。
我用同樣的想法來寫這個部落格，因為不希望我的文章造成任何人的障礙。因此，我只寫和翻譯我有體會的概念給大家分享。
Instead of misleading you to any incorrect conclusions, I would rather you don't understand my articles.
我寧願您不明白，也不願意誤導您。
In the previous article, I mentioned Master Yin-Shun's words: "Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously"; that is why I thought providing this Blog in both English and Chinese at the same time can help bring this balance of rationality and emotion together.
在前一篇文章，我提到印順法師的話：「信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。」，我希望能在這部落格中達到這個目的，所以我在這部落格中同時提供中英文。希望英文的精準可以替代我中文的不足之處。
The first instruction Master Ban Ji gave me was to "elevate my emotions." I believe I have some success in this task, because now I sometime would feel like crying when watching a touching movie. Whereas before, I would never have an urge to cry in a movie theater.
半寄師父給我的第一個指示是：要我「提升我的情感。」
我覺得我有一點點成功的感覺，因為現在我看一部感人的電影會覺得想哭。而在此之前，我從來不會這樣。
To walk the path of Buddha, one must first elevate and balance one's rational and emotion self.
要走佛的路，首先，必須提升和平衡一個人自我的理性和情感。
也許這是語言本身的關係，因為我覺得中文佛經很美，也富有詩意，但我覺得英文佛經讀起來就像哲學教科書，毫無感情。
However, the Chinese version, while poetic, can be incomprehensible at times. The English version, while precise, does not inspire one to find the Truth. Both the English and Chinese versions have another common problem; their accuracy is greatly depended on the translator. A choice of an incorrect word can cause a practitioner to go down an incorrect path.
但，中文佛經雖然很有詩意，有時讓我很難理解。英文佛經，
雖然精確，但它不會啟發我學佛的念頭。中文和英文佛經還有一個共同的問題，那就是它們的翻譯是依賴譯者的修行程度。
若翻譯者選擇不理想的字，可能會導致讀者往不正確的路走。
For example, the concept of Śūnyatā, the Chinese translated it to “空“, which conjures an image of "emptiness" to Chinese readers. While the emotional aspect of this translation does capture some feeling of Śūnyatā correctly, it also leads ones to think “空“ implies "nothing-ness", which is incorrect. This is the reason that I choose not to translate Śūnyatā to any corresponding English word and left it as the original Pali, so that I don't conjure up any unintended connotation in the translation.
舉例來說，Śūnyatā 在中文被翻譯為 「空」，這讓人有一個「空虛」的感覺。雖然這種感覺在某方面也正確，但它可能誤導人去認為「空」表示「沒有」，這是不正確的。所以在英文版，我選擇不翻譯 Śūnyatā。
My background as an engineer forced me to have the habit of writing as precisely as possible, because any imprecision in a technical document can cause problems later on. I have the same approach to this Blog; especially on this Blog. Because I don't want my imprecision to become an obstacle in anyone's path to the Truth. So I'll only write and translate concepts that I have some empirical understandings.
我的學科背景是理工領域，所以我盡量寫最準確、最精確的文章。因為任何不準確的文字，很有可能在工作方面有問題。
我用同樣的想法來寫這個部落格，因為不希望我的文章造成任何人的障礙。因此，我只寫和翻譯我有體會的概念給大家分享。
Instead of misleading you to any incorrect conclusions, I would rather you don't understand my articles.
我寧願您不明白，也不願意誤導您。
In the previous article, I mentioned Master Yin-Shun's words: "Belief is based on emotion, Knowledge is based on rationality. A student of Buddhism needs to develop these two facets equally and harmoniously"; that is why I thought providing this Blog in both English and Chinese at the same time can help bring this balance of rationality and emotion together.
在前一篇文章，我提到印順法師的話：「信是情意的， 智是理性的，學佛的要使這二者，平衡進展到融和。」，我希望能在這部落格中達到這個目的，所以我在這部落格中同時提供中英文。希望英文的精準可以替代我中文的不足之處。
The first instruction Master Ban Ji gave me was to "elevate my emotions." I believe I have some success in this task, because now I sometime would feel like crying when watching a touching movie. Whereas before, I would never have an urge to cry in a movie theater.
半寄師父給我的第一個指示是：要我「提升我的情感。」
我覺得我有一點點成功的感覺，因為現在我看一部感人的電影會覺得想哭。而在此之前，我從來不會這樣。
To walk the path of Buddha, one must first elevate and balance one's rational and emotion self.
要走佛的路，首先，必須提升和平衡一個人自我的理性和情感。
2011年9月23日 星期五
第二次改變 Second Change
The second change was a lot more visible to detect than the first.
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
第二次改變比第一次更容易窺探。
One day, we were driving somewhere, and during our conversation, my wife said to me, with a very subtle undertone of anger, "You are a pig head."
某天，我在開車時，我跟太太有些小爭執。我太太對我說，「你是個豬頭。」 當時這句話包含了一個非常微妙的憤怒。
Now, as all husbands know, this is a delicate moment.
應該全天下的先生們都知道，這是一個危機。
If I respond with any slight hint of annoyance or anger, a new fight might erupt.
如果我的回應有任何煩惱或憤怒的暗示，我們可能就會馬上吵架。
If I respond with silence, we might avoid a confrontation at the moment, but it might still be inevitable later on.
如果我以沉默回應，我們或許避開在那當下吵架，但這個問題之後也可能再發生。
If I respond with calmness, she may or may not be able to accept it given her current state of mind.
如果我很冷靜的應對，我太太她不一定能夠接受。 因為她那時的心理狀態不一定是很理性的。
So, in a blink of an eye, without given it any thought or miss any beat, I bleated out:
所以，在轉瞬間，我想都不想就回她說：
"Oink. Oink." (這是豬叫的聲音。)
Totally not expecting this sort of response, my wife burst into laughter. Me too.
完全沒想到我會有這樣的反應，我的太太放聲大笑，而我也是。
And we were able to discuss and resolve the issue at hand in a fun and funny manner.
笑完之後，我們兩個開心的討論著這個問題。
The reason that I am providing these personal experience here is not to teach you specific behaviors or methods that you can do when you have an argument with your wife. These reactions came out of me naturally, and I believe is the result of many months of the efforts spent on self-reflection. These reactions worked for us, but may not necessary work for you. (Heck, Your wife may think you are making fun of her when you make sounds of a pig. If that happens, don't blame me. You made the noise, I didn't.)
在這裡跟大家分享這些經驗，不是要教各位用具體的方法去應付夫妻的爭吵。 這些反應都是自然出現，不是用大腦想出來的。 是許多個月自我反省的結果。 對我跟我太太有用，不一定對您們有用。 (哎，您的太太也許會認為您的豬叫是在嘲笑她。 如果出現這種情況，不要怪我，是您叫的，不是我.)
If you work on self-reflection, you will eventually have your own changes and reactions that is unique to you and your situation. At that point, you will have succeeded and will be ready for the second step.
如果您努力的在自我反省，有一天，您會發現自己有所變化、不同以往的反應。 這些變化和反應，是根據您當時所處的情況自然產生的。 如果您可以做到這個程度，您對於第二步已經做好準備了。
2011年9月22日 星期四
佛法的思向 1 A Guide to Buddhist Thoughts 1
佛法的思向
A Guide To Buddhist Thoughts
半寄 撰述
Written by Master Ban Ji
「空法思想」，佛陀一生說法的至高思想，也可說是佛教的精髓所在，佛教徒究竟是不是信仰了佛陀思想，當從「空」法的了解與否判斷；不知佛陀空的思想，不能稱為佛教徒，這並非從嚴苛的角度看待佛教徒，而是因為「空法思想」確在佛教界中，極具相當份量的地位！
The concept of Śūnyatā is Buddha's ultimate idea. We can even say that this concept is the essence of Buddhism. Whether a Buddhist is a true follower of Buddha can be determined from his/her understanding of Śūnyatā. If one doesn't know Buddha's concept, one cannot be called a Buddhist. This is not an overly rigorous view of Buddhists. This is because Śūnyatā is of the utmost importance in the world of Buddhism.
拿佛教與其他宗教比較，想要判斷佛學跟其他思想、行為有什麼不一樣的地方?「空法思想」為個中翹楚！「空法思想」的確立及認識， 有助於宗教的辯別及宗教各式不同思想的確定（許多人認同萬教同源論）。
From the points of views of other religions, Buddhism's concepts and modes of practices are complete at odd with them. As a concept, Śūnyatā still standalone at the top. Establishment and knowledge of Śūnyatā is helpful to separate religions from one another, and this difference confirms that different religions have different thoughts and patterns. (Many people think that all religions came from the same source and are basically the same.)
但「空法思想」一向被列入深義論，屬於奧祕、深不可解的，除學術研究外，向來佛教徒自己亦為之卻步！現在試著從各種角度去幫忙了解其中一、二，或許能對「空法思想」的拓展，盡棉薄之力！
But Śūnyatā tends to be considered to be theoretical, mysterious and incomprehensible. Except for academic studies, Buddhists normally distance themselves from it. Here, I will try to help you look at Śūnyatā from different angles, and maybe I can contribute my meager efforts to expand the acceptance and understanding of Śūnyatā.
論及空法，緣起法的了解，為首要條件！除一般熟識的十二因緣法外，龍樹菩薩所著中觀論中八不中道的演練，亦一重要課題！在此不拿經、論點逐一做比對、或逐一演說（可參閱印順導師空之系列書籍），比照前面說法，從另一些觀點、 想法、做法提供參考，不是學術，也是學術，希望從中找出具體一點的實際修法，卻又不致背離「空法」之義太遠！
Before we can discuss Śūnyatā, we must first understand Pratītyasamutpāda(Dependent Origination)! Other than the familiar Twelve Nidānas, discourses in Nāgārjuna's Mūlamadhyamakakārikā's "Eight Negations of The Middle Path" [Translator's Note 1] are also important. However, I will not do point to point comparison or discussion of every Buddhist Texts and books on this topic. (You can look at Master Yin Shun's books on Śūnyatā. [Translator's Note 2]) I want to propose Śūnyatā from different angles for your consideration, not academic, but somewhat academic as well. In the process, I hope to find some concrete methods to practice and understand Śūnyatā, but also not stray too far from its ideal.
A Guide To Buddhist Thoughts
半寄 撰述
Written by Master Ban Ji
「空法思想」，佛陀一生說法的至高思想，也可說是佛教的精髓所在，佛教徒究竟是不是信仰了佛陀思想，當從「空」法的了解與否判斷；不知佛陀空的思想，不能稱為佛教徒，這並非從嚴苛的角度看待佛教徒，而是因為「空法思想」確在佛教界中，極具相當份量的地位！
The concept of Śūnyatā is Buddha's ultimate idea. We can even say that this concept is the essence of Buddhism. Whether a Buddhist is a true follower of Buddha can be determined from his/her understanding of Śūnyatā. If one doesn't know Buddha's concept, one cannot be called a Buddhist. This is not an overly rigorous view of Buddhists. This is because Śūnyatā is of the utmost importance in the world of Buddhism.
拿佛教與其他宗教比較，想要判斷佛學跟其他思想、行為有什麼不一樣的地方?「空法思想」為個中翹楚！「空法思想」的確立及認識， 有助於宗教的辯別及宗教各式不同思想的確定（許多人認同萬教同源論）。
From the points of views of other religions, Buddhism's concepts and modes of practices are complete at odd with them. As a concept, Śūnyatā still standalone at the top. Establishment and knowledge of Śūnyatā is helpful to separate religions from one another, and this difference confirms that different religions have different thoughts and patterns. (Many people think that all religions came from the same source and are basically the same.)
但「空法思想」一向被列入深義論，屬於奧祕、深不可解的，除學術研究外，向來佛教徒自己亦為之卻步！現在試著從各種角度去幫忙了解其中一、二，或許能對「空法思想」的拓展，盡棉薄之力！
But Śūnyatā tends to be considered to be theoretical, mysterious and incomprehensible. Except for academic studies, Buddhists normally distance themselves from it. Here, I will try to help you look at Śūnyatā from different angles, and maybe I can contribute my meager efforts to expand the acceptance and understanding of Śūnyatā.
論及空法，緣起法的了解，為首要條件！除一般熟識的十二因緣法外，龍樹菩薩所著中觀論中八不中道的演練，亦一重要課題！在此不拿經、論點逐一做比對、或逐一演說（可參閱印順導師空之系列書籍），比照前面說法，從另一些觀點、 想法、做法提供參考，不是學術，也是學術，希望從中找出具體一點的實際修法，卻又不致背離「空法」之義太遠！
Before we can discuss Śūnyatā, we must first understand Pratītyasamutpāda(Dependent Origination)! Other than the familiar Twelve Nidānas, discourses in Nāgārjuna's Mūlamadhyamakakārikā's "Eight Negations of The Middle Path" [Translator's Note 1] are also important. However, I will not do point to point comparison or discussion of every Buddhist Texts and books on this topic. (You can look at Master Yin Shun's books on Śūnyatā. [Translator's Note 2]) I want to propose Śūnyatā from different angles for your consideration, not academic, but somewhat academic as well. In the process, I hope to find some concrete methods to practice and understand Śūnyatā, but also not stray too far from its ideal.
[Translator's Note 1]: 八不中道: 中論云：『不生亦不滅，不常亦不斷，不一亦不異，不來亦不去』 I have chosen to translate 八不中道 as "Eight Negations of The Middle Path." From Mūlamadhyamakakārikā: "Not created and not destroyed, not continuous and not broken, not the same and not different, not coming and not going"
[Translator's Note 2]:I am not sure if these books are available in English yet. I am not able to find them.
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