業障說 On Negative Karma

來談談佛經裡的一些詞彙 :

Let us talk about some vocabularies related to Buddhism.

從業障開始，業應該是好的，比如就業、 經營事業。

[Note: 業 is normally translated as karma in English. However, here, 業 means results of some enterprises or actions, so I'll use the word "deed" to translate 業. "Deed" does not mean a contract in this case. 障 means obstacles, so 業障 together would mean "obstacle that is result of a deed", or bad/negative karma.]

Let's start with "Negative Karma." (業障). 業 should be good, such as gaining employment (就業), managing a business (事業).

人總要工作才能生存，再延伸下去就是人與人、或動物所產生的關係。

In order to survive, people need to work, and from work, we find that we will create relationships with other people or animals.

生存是需要競爭的，事業的發展也是，需要競爭就不可能都是良性的，甚至於連在最溫馨的家庭裡，所產生的傷害亦為數不少，而這些由人所引發主動的攻擊，或被動的攻擊，在人與人之間進而產生糾纏，紛爭。 這裡邊有欠債的身體會像有千斤重一般動彈不得，做什麼事都不能順心，被攻擊的因無力反駁，會身陷糾纏，也動彈不得。

Competition is part of survival. Development of a business is the same. But competitions are not benign. Even in the warmest and nicest family, family members still hurt each other. The aggressive one, with either frontal attack or passive aggression, will acquire negative karmic debt that feels like a million tons of weight on his body. Negative karma will cause him to be unable to progress and encounter a lot of problems in his life. The victim of the attack, because of his inability to defend himself, will also be unable to advance because he is caught in the web of conflict.

上面說的情形，就是 【障】 的形成過程，傳統佛學講的業障，只指出欠債問題，其實被糾纏也會產生業障，因為精神受傷負面情緒如影隨形，想正常都難。

The scenarios described above are how "obstacles" are created. The traditional Buddhists' interpretation of negative karma, only mentioned the creation of karmic debt. However, as a victim, to be involved in a conflict will also acquire negative karma, because negative emotions due to the conflict will become part of oneself. It is very hard to recover and become normal again.

這就是我們一直要強調，培養能力的原因，像有功夫一樣，不僅能自我保護，也不需要為生存儘做些攻擊別人的事，當然完美是不可能，至少是降低成份。

This is why we constantly emphasize the need to increase one's abilities and power. This power is like martial art, not only can it be used to protect yourself, it will also allow you to remove the need to attack others. Of course, we are not looking for perfection, we are only looking to reduce our chances to be involved in needless struggles.

不想被纏縛的人，有了能力以後或許可以得到像儒家講的一點， 安身立命。

If you don't want to be caught in the web of struggles, once you have the ability and power, you might be able to achieve a Confucian ideal of 安身立命。

[Note: I am not sure how to translate 安身立命, so I'll break it down to its components and let you absorb the essences yourself. 安 has the meaning of safe, secure, content, satisfy. 身 means body. 立 means erect, setup. and 命 is life or fate. So in a way, it can be "live one's life as one wants to." I guess I did find a translation anyway.]

半寄 Master Ban Ji

佛法的思向 6 A Guide to Buddhist Thoughts 6

而上述種種，為何跟「空法」的修持有關？因為空法思想並非單一存在，亦即所謂「惡見空」，即認為空即是一無所有，如此一來所有思想、行為全呈現否定，這種錯亂的認同，更覺可怕！

Why does all these have anything to do with Śūnyatā? Because Śūnyatā does not exist alone. If Śūnyatā exists by itself, then it can result in the "Loathed View of Śūnyatā." The "Loathed View of Śūnyatā" is the view that Śūnyatā is emptiness. This type of view causes us to deny all thoughts and behaviors. This type of misconception is dreadful.

我想要說的是：「空」既為佛教中心思想，那麼架構在它旁邊的思路，當更為寬廣、更為活靈活現！如果說：通向空法之路須學會放下，則該放下什麼？所有感覺嗎？人類所有感覺牽動一切喜、怒、哀、樂的神經，透過喜歡與厭惡，簡單的勾劃出情感，很多人主張，一切放下便成「佛」，

What I want to say is this. If Śūnyatā is the center of Buddhist thoughts, then the ideas and thoughts surrounding Śūnyatā should be broader and more applicable to life. If Śūnyatā is about detachment and letting go, then what should we let go? All the senses? Mankind's senses toggles all the happiness, anger, sadness and joy that are our emotions. Many people promote the idea that if we can let go all these emotions, we will all become Buddha.

然則「佛者，覺也。」這該是比較正確的解釋！既然覺者，便有其內涵可為之討論，並非是完全供在神聖殿堂的聖人！

However, "Buddha, the enlightened" should be the better interpretation. If Buddha is enlightened, then there must be ideas about Buddha that can be discussed, and not someone we put on a pedestal and worship.

這種說法，或許很多人不為接受，且一思及西 方基督教、及教廷至今的權威論，上帝是不容懷疑的，乃至運用政治力作背景，躲在幕後操控一切，或是東方思想每每把有用之人聖人化！聖人化的結果，也是一切 勿庸置疑，只要是大師或聖人所說，一切都是對的。

Many people will not be able to accept this line of thoughts. In Western Christianity, and the Catholic church, the authority of God cannot be questions, they even hide behind politics to control everything behind the scene. Likewise, Eastern culture tends to make everyone who is anyone a saint. The result of sainthood is that nothing ever needs to be questioned. Everything spoken by the Masters or saints must be correct.

夾存在這東、西二大文化下，我想還原「佛陀是覺者」，才是真正的恢復其本來面目！

Caught between the these types of Eastern and the Western cultures, I think returning to "Buddha is someone who was enlightened" is proper, because it is the original Buddhism.

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因緣果：還有一個伸展 Karma : One More Extension

So if we apply this teaching of Buddha to ourselves, we can conclude that we can all create a new "I." This new "I" can be whatever we want, within the laws of nature and within our power.


因此，運用這個道理，我們的結論是，每個人都能創造一個新的「我」。
這個新的「我」可以是任何「我」，在自然界的規律和自身能力之內所創造出來的。


The "I" ("I-Now") at this moment is the result of many many Yin (Causes) and Yuan (Conditions) from the past.


現在這一刻的「我」(「現在的我」) 是很多因緣所成的。


"I-Now" is also the Yin (Conditions) for the "I" in the next moment, "I-Next".


「現在的我」也是下一 刻的「我」(「下一個我」) 的因。


As we learn in the previous article, there are many potential "I-Next." If I have enough wisdom, then I'll be able to know the different "I-Next" that I can choose from, and pick the one that I want by choosing and fulfilling the appropriate Yuan. This was illustrated in my previous articles (First Change and Second Change).


從前一篇文章中，我們知道有很多不一樣的「下一個我」可以產生。


如果我有足夠的智慧，那便能完成緣的條件去選擇「下一個我」。這個過程可以從第一個改變跟第二次改變看到。


The more "power" that you have, the more Yuan you can choose from. If you have no "power", then you live day to day according to your habits, and you will not improve because time is a merciless Yuan. Because we grow old and weak and die with the passage of time and that's the way things are.


Also, if you do not or can not choose, then some other factors might choose for you, and their choices might not have your benefits in mind.


您的選擇是根據您的「能力」。如果沒有「能力」，那麼會根據您的習性而生活。您的狀況不會改善，因為時間是一個很無情的「緣」，畢竟我們都會跟隨時間的進行而老、虛弱或死。


此外，如果您沒有「能力」或不想選擇，那麼其他一些因素可能會替您選擇，而他們的選擇不一定會考慮到您的利益。


To improve, you have to have options, and you have to know that you can be changed for the better. You have to empirically understand that "I-Next" doesn't have to be the same as "I-Now", and you have to empirically understand that you can change the Yuan between the "I-Now" and the "I-Next."


要提升自己的高度，您得有所選擇，也必須知道您能變得更好。您必須體會「下一個我」不必像「現在的我」一樣，也必須瞭解您能改變「下一個我」跟「現在的我」的「緣」。


To empirically understand that "I-Next" doesn't have to be the same as "I-Now" and is changeable is to empirically understand anattā , and this comes from practicing the Light Side discussed earlier. "Power" for change also comes from the same place.


若體會了「無我」，就能瞭解：您也能夠改變「下一個我」，這是從光明面而來的。改變「緣」的「能力」也是一樣。

因緣果：更多果 Karma : More on Karmic Result

I think a lot of people tend to think of Karmic Result as a single event and indivisible. They might know that some of the Karmic Results might take a long time to finish, but for them, once the Karmic Result starts, they think that it cannot be changed nor stopped.


很多人應該認為「果」是單一的事件。他們也許知道一些果報，是需要很久才能完成；也會想，一旦開始，果報不能改變，也不會停止。


But even after a person has started to feel the effects of the Karmic Result, it can still be changed. Let's use the credit card example from the previous article.


但是，即使一個人已經開始感受到「果」的影響，果報仍可以被改變。
我用前一篇文章中使用信用卡的例子來討論。


In that example, a person have choose to pay only the minimum balance every month until he clears the debt. If we assume that it will take this person 10 years to pay off this debt, then his Karmic Result would run 10 years, if nothing changes.


在那個例子裡，假設一個人選擇​​每月只付最低金額，若這樣做，這個人可能會需要10年的時間去還這筆債，這個「果」會運作10年。


But at anytime in these 10 years, this person could choose to payoff the debt early. He could choose to charge more purchases on the credit card. He could also choose to stop paying. As soon as this person performs any of these activities, he terminates the original Karmic Result early, and created a new Yin and that will results in additional choices of Karmic Results that will become possible.


但在10年間， 這個人可以隨時把債付清，他可以選擇用信用卡去買更多的東西，也可以選擇停止付款。一旦這個人做了任何一種行為，他停止了原始的「果」，並創建了一個新的「因」，也因此會有新的「果」出現。


What this means is that we don't have to bemoan about our ill fates. Bad fortunes are only bad fortunes if you let it. Likewise, good fortune doesn't have to stay with you forever either. Good fortunes doesn't stay good fortunes if you did something to change it.


所以 ，我們不必哀嘆惡果的發生，也沒必要想，善果會一直跟著我們。有意無意的選擇都會影響我們的果報。


However, as we have mentioned before, you will need to develop the power and the knowledge in order to affect any changes. The steps to do so are the same as always, understand yourself, empirically understand Śūnyatā and Nidānas, and empirically understand Anattā and Anicca


然而，正如之前提過，您需要知識和能力才有辦法改變「果」。這些知識和能力是從了解自己、「空」跟「因缘」，和體會「無我」跟「無常」而來的 。

因緣果：另一種說法 Karma : Rephrased

I worry that my translation of Master Ban Ji's article on Causes, Conditions and Karmic Results (Karma) is not doing it sufficient justice, so I would like to re-say it in my own words.


我擔心沒有把半寄師父的「因緣果」文章翻譯好，所以想用自己的話再把它說一次。


When a Cause (Yin) has occurred, there is an expectation of a Karmic Result. We might be able to per-determine the nature of the result, but we cannot predict the actual realized Karmic Result. Because the actual Karmic Result will depend on the Conditions (Yuan) that will be fulfilled. And a person has the ability to control both the Cause (Yin) and Conditions (Yuan) to obtain the Karmic Result they desire.


當「因」發生之後，「果」的期待就開始。
我們也許能夠預測「果」的性質，但我們無法知道現實生活中實際的「果」會是甚麼。
因為實現的「果」需要「緣」的成熟，可是「緣」是能夠被改變的。
所以一個人可以控制跟選擇「因」跟「緣」去獲得他們所期望的結果。


For example, when you bought an item and charged it on the credit card, you have created a Cause (Yin). From this cause, we can expect that you will somehow need to repay the debt to the bank. So we know what the Karmic Result will look like due to the knowledge about the Yin (Cause). The expected Karmic Result is the repayment of the debt.


例如，當您用信用卡買了一個東西，您創造了一個「因」。從這個「因」可知，您早晚都得需要還這個債。因此知道「果」的性質，那就是還這筆錢。


But the actual Karmic Result will depend on you. There are a large number of possibilities, we will just raise a few here for discussion.


但實現生活中的「果」是您自己的選擇。這個「果」其實會有很多不一樣的發展，我們將在這裡只提出三個比較有可能的。


First, you could pay it off on time. In this case, the Karmic Result is that you pay the bank the money you owe them, and it occurs quickly and rather painlessly.


首先，您可以按時還清這個債。在這個情況下，您付給銀行所欠的錢。「果」的發生跟結束很快，也沒有甚麼不好的影響。


Or, you could pay a minimum amount due every month, and if you don't charge any more on the credit card, you could be paying this debt for a long time. So the Karmic Result will occur over a long time, and you will pay the bank a lot more money; more than what you initially owe.


或者，您可以付每個月的最低應付金額。
如果您不再繼續使用這張信用卡的話，必須會花很多錢跟很多時間還債。
所以「果」會持續很久，也會給銀行比您最初欠的金額還要多。


Alternately, you could choose not to pay the Bank. In this case, the Bank will eventually sue you, or through some actions to collect what you owe.


您也可以選擇不自動還債。這樣的話，銀行最終會告您，或採取其他行動來討債。
「果」會很久才發生，且也會有很多不好的影響。


At the instance that the Yin (Cause) occurred, there are multiple possible results. At that point in time, you have the option to choose the Karmic Result that you want to see. The point is that you are in control. If you made a mistake, you have the ability to reduce the consequence of that mistake. The nature of the result might not change, but through Yuan, you have the ability to mitigate bad Karmic Results and to enhance good Karmic Results.


當「因」發生了，很多不一樣的「果」就有實現的可能。
在那個時間點，您可以選擇您想要的「果」，重點是您有選擇。
如果犯了錯誤，您能將後果的嚴重性降低。
結果的性質，也許不會改變，但通過「緣」，便能減輕不良的「果」或增強好的結果。


The kind of the result that you get is entirely up to you and this is the true teaching of Buddha.


「果」是您完全自己選擇的，這才是佛陀真正說的因緣果。

再論因緣果About Causes, Conditions and Karmic Result (or Karma)

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

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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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。

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。

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

一切路因它而暗 Because all paths are obscure by it

上一篇 Previous Part  

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

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？

Next Part 下一篇

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

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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?

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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。

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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

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？

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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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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.

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。