雞與蛋 Chicken Or The Egg

雞與蛋   Chicken Or The Egg

雞與蛋這個老掉牙的話題，辯論到今天也沒什麼結果，大家會不會好奇佛學對它的看法 ?!   

Chicken Or The Egg

The chicken or the egg causality still remains to be an unsettled debate. I wonder if anyone is curious about the Buddhist view of this issue.

 

 

佛學裡有一本經典叫阿含經，裡面記載到有一個修學者向佛陀提出抗議 ! 抗議佛陀沒有教他地球是圓的，扁的。佛陀說 : 你跟我修學的時候，我沒承諾你要教地球的問題，所以不接受抗議。(佛學的重點在生命問題)

In Buddhism, there is a classic book called Agama, which documented a story of a practitioner expressing his strong discontent to Buddha. He complained that Buddha did not teach him whether the earth is round or flat. Buddha replied, “When you ask to be my student, I never promise you to teach you the shape of the earth; thus, I will not answer to your complaint.” (Buddhism focuses on life issues.)

 

 

 很清楚的佛學不爭論這一類的話題，原因在於佛學重視這個想法能不能拿來實際修學，如果不能，一概不去爭論它，

Clearly, Buddhism does not argue this kind of topic, because this issue doesn’t help practical Practice.   Buddhism emphasizes on ideas which can be used to Practice.

 

 

佛陀又做了一個比喻，一個被箭射中的人，首先要做的是把箭拔出來，療傷，但現在中箭的人不去想辦法拔箭，卻一直要去追射箭的人，結果一定是死亡。

Buddha then made ​​a metaphor: If a man is shot by an arrow, the first thing he should do is to pull out the arrow, and heal the wounds. But if he chooses to chase after the unknown man who shot him instead of curing himself, unquestionably, he is doomed to die.

 

 

後來佛學修學者，一直在談論一個話題，無始無明，沒有開端，或起頭的黑暗，這個話題如同中箭的譬喻，眼前的黑暗，不明白不去解決，卻一直爭論從很久又很久以來的無明，(這就如同不去想人要死了，該怎麼辦?  卻一直說 : 人每一生都得死，簡直是嗚呼哀哉 !)      

Later on, Buddhist scholars have been talking about a topic, without beginning and unknowing, or the beginning of the darkness. This topic is as arrows analogy. In front of the darkness, do not solve the problem , but debate the long-time  issue . (It is like not to think about the dying people, but to say that each person must die some day. Alas! )

 

 

一個要實際去做的修學方法，變成大家都做不到的黑暗，可憐又可笑，把修學程度弄到這樣的地步，是不是只能端到象牙塔裡去供奉 ?!

A method of  practical Practice becomes too dark to follow. How pathetic and ridiculous! Why does a practical method evolve into this situation?  Does Buddhism deserve merely to be worshipped in the ivory tower? !

 

 

佛學可以有這麼多的追隨者，是因為佛學本身建立一套有正確理論，及實際修行去印證它自己建立的思想，通過思辨與實修展現在世人眼前，

The reason Buddhism can have so many followers is that Buddhism itself establishes a correct theory. And  it convinces and confirms the world the values of its own ideas through speculation and empirical Practice.

 

 

佛陀以後的修學者，理論懂得比較多(甚至去扭曲它)，實際證悟的比較少，理論不一定得實際修學出來，去發展理論當然比較快，又大大的舒暢(對讀書人而言)，是不是這樣的舒暢，讓讀書人把佛學越推越遠?  遠到天邊大家都勾不著，而且也不用對實際的修學提出交待 ?!

More Buddhists after Buddha became to merely know the theories (or even misunderstood/distorted the theories), rather than truly learn them through the enlightenment of practical Practices. Theory, however, can be formed without practical Practices. Not only is it faster to simply develop a theory, but one also gets a great ease and pleasure afterwards.

But, we have to ask: is it this ease and pleasure that pushes Buddhism further away from reality, that makes Buddhism impalpable, that even makes practical Practices dispensable?

 

我無意攻擊任何人，只想點出佛學後來變得這麼不可觸摸，可能的原因 ! 

I have no intention to attack anyone. I just want to point out a possible reason why Buddhism later becomes so distant and abstruse!

 

 

佛學吸引我的原因，在於它有實際的修學，我不太管什麼無明大夢(只有無明(無知)沒有夢)，或無始無明(因為不明白才須要學習)這一類的話題，也不認為那樣的思想，有多麼高明，這些話跟西洋哲學的探討沒什麼兩樣，

Buddhism attracted me because it has practical Practice. I do not interfere in what the big dream of ignorance(only ignorance and unknowing no dream), or no beginning and unknowing. How clever is the thinking ? ! I don't think so!(we have to learn because we don't understand.) There's no difference from the Western philosophy.

 

 

西洋哲學的失敗在於它沒有實際修學，只在理論上空轉，如果佛學也只停留在理論的階段，如何面對釋迦牟尼佛?

The failure of Western philosophy is that it does not have practical Practices; instead, it just circles in theories. If Buddhism were to stagnate in a phase of pure theory, how do we even dare to face Buddha himself?

 

 

佛學對先有雞或先有蛋，不做辯論，只去研究怎樣運用雞跟蛋。半寄

 In conclusion, Buddhism gives no comment on the chicken-or-the-egg question. It only studies how to make use of chicken and eggs.

 
   Master Ban ji 
   Translated  by Bernie  Yang
    Proofread  by Sophiea  Kuo

後語；如果有人像蘇格拉底，可以被他老婆潑水而面不改色，可以不用修學了。哈哈 !

Epilogue: One need not Practice if he is like Socrates, who didn’t even say a word after his wife poured water all over him. Ha! Ha !

 

 

 

 

 

 

 

 

 

打坐 About sitting in meditation

打坐 About sitting in meditation

去練習打坐的時候，第一關要面對的就是，腳痛難耐，再來就是一大堆平常想都沒想到的事，這個時候都很熱鬧的出現，打坐就是心跟腦先要安靜，但是一坐下來，腦袋完全不聽使喚，有的沒的想法像海水般不斷湧現。

About sitting in meditation

When practice sitting in meditation, firstly you have to face the unbearable pain and numbness of your feet. Then, lots of things you have never ever thought of before appear in your mind unexpectedly all at once. In meditation, you need to clear your mind and brain first. However, it’s not easy to control your brain as many thoughts will rush to your mind once sitting down.

 

一般教授打坐都會給個題目，比方說，唸佛號，或者想一些禪宗的心語，總有個設定好的目標，讓修學者努力。

When instruct sitting in meditation, practitioners are generally given a topic, such as chanting the names of buddhas or reflecting on brief phrases in Zen Buddhism. Anyway, there will always be a topic set for practitioners to work on.

 

 ⋯⋯我在打坐的時候，是設定去突破恐慌，也不是特別有什麼經驗讓自己害怕，反而是一種虛弱的感覺，讓自己把恐慌設為目標，一個人前途茫茫時會恐慌，沒有東西可以給別人時也會恐慌，沒有能力時更恐慌，很多時候常被虛的感覺追著跑，尤其在坐下來的時候腦袋茫茫然時，簡直要跳起來。

I usually set my mind to make a breakthrough of the panic feeling when I meditate. It’s not any special experience that scares me, instead it’s kind of vulnerable feeling. That’s why I set the goal to overcome the feeling of panic. We panic when we are not able to foresee the future. We panic when we have nothing to offer. We panic when we feel incapable. There are many times we might have unbearable panic feeling caused by those vulnerable feelings, especially when we sit down and are absent-minded.

 

面對恐慌又想把恐慌抖落時，特別感覺無力，就好像去清除從來沒有面對的黑洞般，連動一下都不知道從那裡下手？！別人看這樣的情形，總會說有必要把自己弄得那麼累嗎？

但如果你自己發覺一種狀態，就是心理不進步的時候，是不斷踏在原地的，而且連爬也爬不動時，要不要走呢？

It is extremely helpless when confronting panic and trying to get rid of it. It’s just like eliminating black holes you have never faced before. You have no clues about where to start first. Seeing this, others may ask why bothers to make yourself so tired? But when you find yourself in a state of mental stagnation, remaining unmoved constantly, or even not willing to climb a little further, will you walk on?

 

⋯⋯我知道市場上有許多教授如何面對人生挫敗的課程，但是打坐或者是安靜的面對自己的想法，是一種直接跟自己的對話，而這種對話不是一直鼓勵自己，或讓自己發洩情緒而已，就像是用一些訓練促使自己進步 (我自己對自我成長的態度是傾向於訓練，感覺比較踏實)，打坐得每天抽一點時間出來，還要求要安靜一點的環境，對一般人是有些困難，我是覺得，一有空就讓自己安靜一下，可能是多數人較容易做到的。

As I am aware of, there are many courses teaching how to face defeat in life on the market. Through meditation or reflecting on your thoughts quietly is a method of having direct dialogues with yourself. This kind of dialogue means more than encouraging yourself all the time, or letting out your emotions. It’s more like some kind of training to push yourself to make progress. (I consider self-realization as a kind of training, which is more practical to me). Generally speaking, it may be difficult for people to spare some time sitting in meditation every day, not to mention this also requires them to find a quieter environment. Nevertheless I presume it’s easier for most people to have themselves quiet down for a while once they are free.

 

 

但前提是得先學會看看自己，也就是練習自己抓住自己都在想些什麼？！習慣性的去了解自己，時間一久會累積出控制自己的能量，前面說過我自己的恐慌，不追蹤它的時候，根本不曉得怎麼下手應對這種情緒，真的想進步時，就很努力研究自己，研究結果是 1内涵不夠， 2自我 訓練不足，3沒有接受自己不完美。把這些點舉例出來後，至少不那麼害怕自己，及害怕外面的人，事，物的無力感， 誰都討厭前途茫茫的感覺。

Before you quite yourself down, you have to learn to watch and listen to yourself first. In other words, you have to train yourself to be conscious of what you are thinking. Make it a habit to understand yourself, and in the long run you will accumulate abilities to control yourself.  Take the panic I mentioned earlier for example, I have no idea of how to respond to this kind of emotion before I understand where the panic feeling is coming from. To elevate myself, I strove to study my own thoughts. I found some roots of my panic. The result shows firstly : I have insufficient interior understanding and knowledge, I need to work harder to be a profound person. Secondly, I didn’t have enough self-training. Thirdly, I didn’t totally accept that I was not perfect. After reasoning and listing all the roots of my panic, I wasn’t so afraid of myself. I wasn’t afraid of the sense of inability when facing people and things other than me, either. It’s annoying for everyone to feel helpless about the future.

 

訓練自己安靜，是佛學教學中定力的內容之一，也算是基礎功夫，一些東方人發明的武術，無論快攻或是慢打，都以站樁為第一步教學，站不穩如同人沒了立足點，不要說抗壓能力，連基本生活都有困難，找一個立足點讓自己先安定下來，不管是對精神層面，或是面對現實生活，至少先有了抵抗力。

Training oneself to calm down is one of the topics in Buddhist meditation. It is also the fundamental step. In some oriental martial arts, whether slow or fast attack, zhanzhuang (standing firm) is the first instruction. To stand firm, a man needs a standing point. Without a standing point, a man can not even deal with basic needs in his daily life, not to mention resisting pressure. Find yourself a standing point to settle down both mentally and practically, and then you will at least build some abilities for resistance against pressure or negative emotions.

 

在打坐1 的那一篇裡，有提到打坐時腦袋的紛紛亂亂，面對這種情況的時候不用害怕，本來人都是處於那樣的狀態，現在安靜下來反而突顯大腦的情形給自己清楚，這是了解自己的第一步，再下來所要加入的訓練才真正費力，我自己經歷幾年的每天安靜一下想想自己後，發覺自己更能面對現實生活，處理事情的方式變得比較多元化，也算是有些滿意自己！
半寄

As mentioned in paragraph 1, you don’t need to be afraid when facing numerous and disorderly thoughts in while you meditate. It’s natural for a human’s brain to be in that situation. When quiet down, it helps highlight the thoughts in our brains. This becomes the first step in understanding ourselves. The next step of training requires strenuous effort. After several years of reflecting on myself quietly every day, I find it easier for me to face the reality and deal with things diversely. I finally feel a little satisfied with myself.

 

問答:不思不想

人不可能不思不想，只是在想的時候自己有沒有發覺，雜念很多也正常，每天訓練自己五至十分鐘的專注，久了會有用。大腦一定是動態的，但可以把雜念變成思考，例如: 習慣性把一件不懂的事，用思考或加入讀書讓自己了解，把雜念變成一種自己擁有的思想時，便可以產生力量，想法本身不具備力量，要看自己如何訓練它。這也是入門後的功課。不要怕面對雜念，老退回去永遠過不了關。

半寄

Q  and  A
not thinking and  reasoning
Humans’ brains don’t stop running, only the thoughts not being noticed. It‘s natural to have all kinds of chaotic thoughts. Train yourself to concentrate five to ten minutes every day and you will notice the differences in the long term. Our brains are dynamic, but we can turn chaotic thoughts into thinking and reasoning. For example, continuously think and reason a thing which confuses you or enhance reading to understand more about yourself. It produces strength when you turn chaotic thoughts into your own philosophy. A thought itself doesn’t own any strength. It depends on how you train it. And this is the homework after entering the door. Don’t be afraid of facing chaotic thoughts, stepping back all the time can never pass the barrier.
                                                                                                                        Master Ban ji
Translated by Grace Tsai
 Proofread by Sophiea Kuo

                                                                                              

 

                                                                                                                             

                                                             

 

 

                                                                

                                                                                     

 

                                                                                          
                                                                                   

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

                                               

 

 

             

 

 

                                   
                                                                                        

 

                                                                                                         

 

 

The English translation may be revised occasionally to clarify the original articles. The readers may check them later if they are interested.

修福的訓練 About the training for good karma

修福的訓練 About the training for good karma

佛學的教法一向傾向人必須去修福，按照現代語來說就是，賺自己要花的錢，只是這種錢是肉眼看不見的。

About the training for good karma

Buddhism teachings preach people to work for good karma. In modern words, it is like to make the fortune they will spend. It is just this kind of fortune is invisible.

 

人們會認為看不見的錢很重要，不見得是迷信，舉例說，有些人一個小感冒就可能要了命，有些人感染個十次也無所謂，當然你可以說那是優生學的問題，但我要說的是生命裡面的許許多多，跟你，我擦身而過的禍、福，正無聲無息在影響我們對生命的感覺，禍、帶來了恐懼，福帶來了喜悅，肉體與精神交織出人生。

It may not be a superstition to think the invisible fortune is important. For example, some may die of a common cold, while others still survive having bad colds for ten times. You may say it’s about eugenics. But what I intend to express is: lots and lots of the misfortune and fortune brushing by in our life are unnoticeably influencing the way how we perceive out lives. Misfortune, bringing fear, and fortune, bringing happiness, are interweaving our life both physically and mentally.

 

無形的情緒，有形的遭遇，掌控人們的生活，誰都想讓自己有好的際遇，過上好日子，對福的想法升了起來，前面神秘經驗已經說過，神的賜予不可能，談談用修持的方法好了。

Invisible emotions and visible encounters take charge of people’s life. Since everyone wants to have good fortunes and to live happily, the idea of good karma emerges. As mentioned in “about mysterious experience” before, it’s impossible to get it simply from god’s blessings. Let’s discuss how to get it by Practice.

 

做善事去修福已經是普遍的認同，但修了福以後能不能像存款一樣被保存著，才值得探討。

我想有行善記錄的人們，在遇上生活的瓶頸(或困難)時，都會有一個共同想法，我做了那麼多的善事，怎麼還會這樣，麻煩小的時候，抱怨一下，麻煩大的時候，情緒便會排山倒海的來，認為付出沒有回報，試想一下，圍繞一個人身邊的需求有多少? 身體要健康，事業要順利，小孩要優秀，家庭要美滿、、、，林林總總疊起來也高的嚇人，哪我們有做了疊起來高的嚇人的福嗎?  大部份人肯定沒有，但我們對所謂善事的索求(報償)確認為理所當然。

人的欲望常在看不見的腦袋裡，心裡，漫無止境的擴張，那種速度連自己也拉不回，管不了，如果人的欲求常這樣飛奔，其實該用恐怖形容，只是大部份的人都沒有打坐的訓練，根本就不曉得自己是處於那樣的狀態。

It is universally agreed to do virtuous deeds to earn good karma. However, it is worth discussing whether the earned good karma can be saved as your deposit. When having a bottleneck (or trouble) in life, people who have performed good deeds often think of the same question. ‘Why is it still so bad after I have done many virtuous deeds?’ When their trouble is minor, they may complain a little. When the trouble is big, negative emotions arise overwhelmingly, which makes them think they don’t get what they paid for. Just try to think: how many things does a man demand for around him? To be healthy, to have a successful career, to have excellent children, to have a happy family, etc. How enormous our demands are! But do we accumulate as much good karma as our demands (to ask for rewards)? Most people definitely don’t, but we take for granted that rewards come after our virtuous acts.

Men’s desires often expand boundlessly in the invisible brains and minds. Their desires expand too rapidly to pull themselves back or take control. It is horrible when a man’s desires often expand and drift like that.

However, most people are not aware of this situation at all because they don’t get the training for meditation.

 

 

就佛學的角度來說，1是因，就是善的想法，2是緣，善的舉動，3是果，付出後的回饋(果實)，這些看似一連串的動作，通常在緣的時候就停止了，為什麼?!   緣是條件，我去做一件好事，不會馬上就看到結果，因為要成熟期，等待果實成熟才能摘下來享用，有些人在這裡面去加入其他方法，比如、看看自己的付出有沒有須要改進的，自己付出的態度、、、。

To explain it in Buddhism, Step 1 is Cause, the virtuous thought. Step 2: Condition, the virtuous act. Step 3: Karma, the reward (fruit) of the efforts. Why do the seeming series of actions usually stop at Step 2? Condition is the requirement. If I do something good, I may not be able to see the consequences right away. Maturity takes time. We need to wait for the fruit to be mature before picking it up and enjoying it. During the period, some people may add other methods, like reflecting on their attitudes and improving their efforts, and so on.

 

 

做善事還得有內容，大部份的人都等不及，跟生活一樣要花費的支出很多，自己一點點的付出，還來不及成熟就被自己摘得亂七八糟，而回過頭又覺得沒有收穫，人站在每個角落如果都看不到自己，我想是一種悲情，願意付出的人們，應該把只是付出，演變成有心為善，有心為善不僅俱足內容，更能培養出個人的素質，因為運用了思考，觀察，這樣做除了是為善外，更提昇了自我，達到互惠的程度。

擁有福報是需要訓練的，美好的果實總是格外誘人，就看自己怎麼種。

Doing virtuous deeds needs to be content-based. But most of us can’t wait and often demand rewards for our small effort hastily. We always feel get little and pay more. It is pathetic, I think, if a man cannot see himself anywhere at different situations. People willing to give should reflect on their acts toward giving and elevate their giving from passive moves into intentional behavior. Doing virtuous deeds intentionally not only contains contents but also cultivates one’s inner quality. Because after self-observing and self-reflecting, doing virtuous deeds is no longer a passive doctrine but an active choice. We are mutually beneficial in not only helping others but also elevating ourselves when doing virtuous deeds.

Owning good karma needs training. Good result is always extraordinarily attractive and it must depend on how one cultivates.

 

還有對修福的看法也要正確，修福不能只是指去外面付出，一個教出優秀小孩的家庭，也該被喝采，優秀不只是讀書，是可以貢獻社會的那一種，如果各行各業都亂了套，我看也是代誌大條，一個好的家庭功能一樣是貢獻卓越的，那更是年復一年的付出，結結實實的因，緣，果。

 

耕耘，等待的長路，就如同人不會去要求小孩馬上回饋家庭的，不要再亂摘果實。

The opinion of working for good karma needs to be correct, too. Working for good karma isn’t restricted to making efforts outside the family. A family raising the children to become outstanding deserves applause, too. Being outstanding may not only refer to studying, but also contributing to the society. If all walks of life are not in order, it makes big trouble, too. A well- functioned family also contributes remarkably. Efforts year after year result in is firm and solid Cause, Condition, and Karma .

 

Cultivation is a long way of waiting. Picking up the fruit hastily is like expecting a child to contribute to a family immediately. Do not pick up the fruit hastily anymore, unless you know clearly that the fruit is not good.

 Master Ban ji
                                                                                                           Translated by Grace Tsai
 Proofread by Sophiea Kuo

                                                                                                       

                                                                                                

 

 

 

 

清涼小品 About refreshing sketches

清涼小品 About refreshing sketches

有時候翻翻書，常會看見一些清涼小品，記得年輕的時候有很多這類的書籍，自己還蠻喜歡看的，現在學佛的人數日益增加，清涼小品轉變成許多佛學概念，像放下，走過就好，慈悲喜捨，好像只要有了這些觀念，日子就顯得不一樣，人生也從此開展。

About refreshing sketches

I often read of some refreshing sketches when browsing through books. And I used to enjoy reading them when I was young. As more and more people practice Buddhism, some ideas preached in refreshing sketches become Buddhist concepts, like letting it go, enduring and passing it by, being compassionate and glad to give. Owning these concepts seems to make life different and easier ever after.

 

大部份人年輕的時候，真正憂慮的時光總是少部份的，小品讀來總是順心又可口，那種感覺是至少在短暫時光裡，覺的一切都是如此的美好，所謂好時光的感受。 隨著年齡的增長，小品不曉得在哪裡丟了?! 不見了!  還徹底的找不著，也沒有人跟我說小品不好啊! 那它為什麼就自動不見了蹤影?

Most people didn’t really worry much at an early age. Reading refreshing sketches made them highly satisfactory and pleasant. It made them feel everything was so beautiful and enjoyable during that short period of time. However, as time went by, where were the refreshing sketches? They were totally gone. Nowhere to find. No one told me they were not helpful. Why did they disappear from my life automatically?

 

我想起來了，後來麻煩事一多，冰塊也滅不了火，更何況是清涼小品(一笑)，搬冰塊都來不及，哪還有清涼小品的容身處 ? 而且搬冰塊會凍手，還要有力氣，有人幫忙還好，沒人幫忙或者是幫倒忙時，那可是無語問蒼天的，如果這時候有人跟我說放下不就好了，管他是不是天王老子我肯定翻臉，火在燒時有水最好，冰塊也不錯，就是不能不管。

Oh, I got it! With troubles increasing later in my life, even ice couldn’t put out the fire (of my emotions), let alone refreshing sketches. (LaughJ) When moving ice to put out the fire, I was too busy to think of refreshing sketches. Moving ice froze my hands and consumed my strength. It is good if there’s someone there to help me. It makes me helpless and speechless if there’s no one to help, or even, someone to make more troubles then. If someone tells me to leave it alone and let it go this instant, I will definitely fly into a temper with him, even though he is a king. When the fire burns, having water near you is the best. Even having only ice is OK. You just can’t leave it alone.

 

那為什麼小品式的佛語一大堆，而且多到人都不知道該站在哪裡了?! 是不是大部份的人，不是武功高強的高手，就是幸福快樂 的在生活? 要不然怎麼 只有我像笨蛋似的，怎麼修都是放不下，還為了人究竟能不能真的放下 ? 費盡心血的在找答案，一些自我的辛苦研究，擺在小品面前反而成了笑話，因為我還想拿水，搬冰塊滅火，而別人只要放下，火就滅了。

Why are there so many refreshing sketches about Buddhist teachings? So many that we don’t know which one to insist on? Are most people great masters in controlling their negative emotions? Or do they live happily and free of negative emotions? Otherwise, why am l the only one that can’t let go of my negative emotions by Practice? Like a fool, I still exhaust myself in researching if mankind can really let go of its emotions? My research becomes a joke in front of the refreshing sketches. Because when I am trying to put out a fire with water and ice, others have the fire extinguished by just letting it go.

 

在發覺清涼小品不足以滅火後，幸好我去看看佛陀的教學，及後人努力研究的資料，確定火要自己去滅，如果有人來幫忙一起滅火那就更棒了，火會自己滅的時候，已經燒完，還有身體，面目嗎？

Finding refreshing sketches unable to put out the fire for me, I fortunately turn to Buddhist teachings and the successors’ studies for help. I affirm that I need to put out the fire by myself. Of course, if there’s someone there to help me, it would be better. After the fire finishes and extinguishes by itself, will there be any bodies and faces left?

 

為什麼演變到後來說出 : 我放不下的人? 都被當成票房毒藥般的不可說，來學佛的人們，究竟是從凡人修學起 ? 還是從聖人修學起 ? 我倒是被搞的糊里糊塗，凡夫俗子需要修學，當然是放不下才來的，那為什麼不能老實講說 :自己放不下?

如果是從聖人修學起，當然也不需要再被教了，一般說來；已是聖人的人，都在家裡不須要辛苦的學習，所以需要修學的人，都該誠實面對自己的狀況，自己只有一個。誰也替代不了，辛苦修學當然是希望自己有朝一日能懂得滅火的方法，讓自己能從容處世。

It becomes something like a box office bomb for a practitioner to speak out “I can’t let go of my emotions “. Why does it evolve into a taboo? Do Buddhists Practice from ordinary people or from saints? I am mixed up. If ordinary people try to let go of their emotions by Practice, why can’t they honestly speak out “I can’t let it go.”?

If they Practice from saints, they don’t need teaching anymore because saints don’t need to Practice. Therefore, a practitioner should face his own situation honestly. You are the only one. No one can replace you. We Practice hard, hoping to find ways of putting out fires some day and thus to make ourselves live calmly and easily.

 

當然如果你可以不假思索就放下，直接就浴火重生，我按 10000個讚。

半寄                            

Of course, if you can let go of your emotions without hesitation and get reborn directly from the fire, press you 10000 “like”. 

 Master Ban ji

Translated by Grace Tsai
 Proofread by Sophiea Kuo)

 

 

   FB上面有動力南禪，很多的問答在那裡，有興趣的人請上Facebook
             
https://www.facebook.com/groups/361452477350905/

南禪精舍簡介:  南禪精舍主要修行，是以思想為主，思想清晰再導入實修，以緣起性空為主，是依據佛學【中觀論】為主要的論述，中觀論本身就是一本辯論書籍，重要思想為辯論【空】的成立，由龍樹菩薩所論述，空的主要經典為【般若波羅蜜多心經】。