在上面說的點努力幾年，打下一個好的基礎，因在這裡紮根有了力量，對空法的了解會多一點，也會有一些力量接受它，空法的體悟進入一些在心裡以後，會真正感受内心空間度的射放，這時能力已開始增強，更俱備賺錢能力，也俱足往上爬的本錢，拿這些去還債! 拿這些讓自己重生! 重罪輕受不是不能實現的，
Previously, I talked about putting forth efforts for a few years to create a good foundation. Because once your root is deep and strong enough, you will be able to empirically understand Śūnyatā a bit more. You will also be able to tolerate and accept Śūnyatā. Once you have embraced Śūnyatā, you will be able to feel your mind opening up. At this time, your abilities will start to increase. You will have the capital and the ability to earn enough to pay back your karmic debt. After paying back the karmic debt, you can then use this ability to reborn. "Serious wrongs can be lightly punished" is not impossible.
佛陀說過一種情形，叫勘忍，意思是俱有忍耐能力的人，用馱負性質的忍耐，完成一連串看似艱難的內容，人生到此多少可以: 坐看雲起時
Buddha described a condition called "Kan Ren"[Note 1], this means that a person with the quality of endurance, like enduring a heavy pack on the back, can finish a series of seeming difficult tasks under difficult situation. When you have arrived at this point, you will be able to "Sit and watch clouds form."[Note 2]
半寄 Master Ban Ji
[Note 1] 勘忍 "Ken Ren": I really cannot find a good English translation for this phrase. So I left them phonetically.
[Note 2] 坐看雲起時 "Sit and watch clouds form.": This is from a poem written by a poet in the Tang dynasty, Wang Wei. The original poem is 「行到水窮處，坐看雲起時」 "Reached the place with no water, Sit and watch clouds form." Literally, this means that when you are following the river toward its source and reached the end that you can no longer see any water, it is time to sit and look at the cloud forms. To me, this means that once you have finished a series of difficult tasks, you are ready for the next stage. Other people might disagree.
上一篇 Previous Part
2011年11月4日 星期五
佛教還債說 第五步 Paying Karmic Debt with Buddhism, The Fifth Step
上一篇說教養自己，不知讀者清楚嗎?
I wonder if readers are clear about the "Self-Education" mentioned in the previous article.
這是一種自我要求， 譬如: 遇事會衝動的人，跟自己比，看同樣的情緒有沒有得到進一步的進展。
This is a type of self-demand. For example, a person who is often excitable can compare with himself to see if he has made any progress when he's under the same situation.
懦弱的人也一樣，設自己為目標，跟自己比有進步就好，求進步有一點很重要，只看自己，
Likewise for a weak person. You should use yourself as a measuring stick, and as long as you improve against yourself, that is enough. This is an important point about the desire to improve; just look at yourself.
這絕對不是自我的傲慢! 反而是讓自己安靜的方法，重新塑造自己的第一個條件，先甩開社會給的觀念{競爭}，
This is not about narcissistic arrogance! This is a way to let yourself be calm. The first step to create a new self is to throw away the concept of "competition" promoted by the society.
這樣說: 讀者一定又說那生活怎麼辦? 一個比喻: 如果你只有能力賺一百元，請先賺這一百元，等你已有能力賺二百元你再賺二百元，沒有能力的競爭只會更擊毀你，你必須先遠離世俗的見解。
Many readers must clamor "What about the real life?" Here is an analogy, if you can only earn 100 dollars, please earn this 100 dollars first. When you have the ability to earn 200 dollars, then you can go about the business of earning 200 dollars. If you have no ability, competition will only destroy you. You need to get as far away as possible from these worldly ideas.
修道本來就是很個人的事! 自己清楚自己在做什麼最重要，別人明不明白不重要，因為身邊的人，不見得可以接受你只賺一百元，你必須! 必須! 相當清楚自己的立場。在寂寞中支撐自己，在沒有掌聲中建設自己。 要沒辦法撐住，那就不要再抱怨日子不好，因你不願努力。
Practice Buddhism is a very personal matter! The most important thing is to understand what you are doing. It doesn't matter if other people understand, because the people around you cannot necessary accept that you can only earn 100 dollars. But you must, MUST clearly understand your situation. You must support yourself in your solitude, and be able to remake yourself with no applause surrounding you. If you cannot do this, then please do not complain about life, because you are not willing to put forth the efforts.
半寄 Master Ban Ji
I wonder if readers are clear about the "Self-Education" mentioned in the previous article.
這是一種自我要求， 譬如: 遇事會衝動的人，跟自己比，看同樣的情緒有沒有得到進一步的進展。
This is a type of self-demand. For example, a person who is often excitable can compare with himself to see if he has made any progress when he's under the same situation.
懦弱的人也一樣，設自己為目標，跟自己比有進步就好，求進步有一點很重要，只看自己，
Likewise for a weak person. You should use yourself as a measuring stick, and as long as you improve against yourself, that is enough. This is an important point about the desire to improve; just look at yourself.
這絕對不是自我的傲慢! 反而是讓自己安靜的方法，重新塑造自己的第一個條件，先甩開社會給的觀念{競爭}，
This is not about narcissistic arrogance! This is a way to let yourself be calm. The first step to create a new self is to throw away the concept of "competition" promoted by the society.
這樣說: 讀者一定又說那生活怎麼辦? 一個比喻: 如果你只有能力賺一百元，請先賺這一百元，等你已有能力賺二百元你再賺二百元，沒有能力的競爭只會更擊毀你，你必須先遠離世俗的見解。
Many readers must clamor "What about the real life?" Here is an analogy, if you can only earn 100 dollars, please earn this 100 dollars first. When you have the ability to earn 200 dollars, then you can go about the business of earning 200 dollars. If you have no ability, competition will only destroy you. You need to get as far away as possible from these worldly ideas.
修道本來就是很個人的事! 自己清楚自己在做什麼最重要，別人明不明白不重要，因為身邊的人，不見得可以接受你只賺一百元，你必須! 必須! 相當清楚自己的立場。在寂寞中支撐自己，在沒有掌聲中建設自己。 要沒辦法撐住，那就不要再抱怨日子不好，因你不願努力。
Practice Buddhism is a very personal matter! The most important thing is to understand what you are doing. It doesn't matter if other people understand, because the people around you cannot necessary accept that you can only earn 100 dollars. But you must, MUST clearly understand your situation. You must support yourself in your solitude, and be able to remake yourself with no applause surrounding you. If you cannot do this, then please do not complain about life, because you are not willing to put forth the efforts.
半寄 Master Ban Ji
2011年11月3日 星期四
佛教還債說 第四步 Paying Karmic Debt with Buddhism, The Fourth Step
假使很努力，但總覺推不動自己，可能要想到福不足夠的問題，福不足像車子沒油跑不動。
If you have tried all you can, but do not feel like you are able to move yourself along. You might have to consider the reason is lack of "good karma". Lacking "good karma" is like a car without fuel, and you must find a way to accumulate "good karma."
這時候修福必須納進來，修福大約的兩個方向，出錢或出力，用實際的付出行為，替自己儲藏動力，這是一定的，但什麼管道付出? 在自己做得到的範圍，或者社會上慈善機構很多，這裡不再贅述。
There are typically two methods to accumulate "good karma", donate money or donate effort. You must provide concrete and visible efforts to help you store "good karma" in order to provide the fuels that will enable you to move forward. But how do you to put forth the efforts? You should do whatever is within your abilities, or you can do so with one of the many charitable organizations in the world.
有了福報的加持，至少可以先喘口氣，這種喘息是要讓自己有時間安靜下來，多想想為什麼走不動了? 人生的路就是這樣! 也要常常檢查，習慣了就知道怎麼修理自己，是真的、自己要學會修理自己，斯文一點講: 就是自己要教養自己，讓自己達到一個自我界定的滿足點。 自我教養可以做到，代表你已有力量!
Once you have the support of "good karma", at least you will be able to take a breath and rest. This is so that you have the time to think about the reason for your lack of progress. This is just the way of life. If you check yourself often, you will figure out how to fix yourself. Another way of saying this is that you need to teach yourself to arrive at a self-defined point within you. If you can do this, "self-education," you will have the ability to move forward.
半寄 Master Ban Ji
If you have tried all you can, but do not feel like you are able to move yourself along. You might have to consider the reason is lack of "good karma". Lacking "good karma" is like a car without fuel, and you must find a way to accumulate "good karma."
這時候修福必須納進來，修福大約的兩個方向，出錢或出力，用實際的付出行為，替自己儲藏動力，這是一定的，但什麼管道付出? 在自己做得到的範圍，或者社會上慈善機構很多，這裡不再贅述。
There are typically two methods to accumulate "good karma", donate money or donate effort. You must provide concrete and visible efforts to help you store "good karma" in order to provide the fuels that will enable you to move forward. But how do you to put forth the efforts? You should do whatever is within your abilities, or you can do so with one of the many charitable organizations in the world.
有了福報的加持，至少可以先喘口氣，這種喘息是要讓自己有時間安靜下來，多想想為什麼走不動了? 人生的路就是這樣! 也要常常檢查，習慣了就知道怎麼修理自己，是真的、自己要學會修理自己，斯文一點講: 就是自己要教養自己，讓自己達到一個自我界定的滿足點。 自我教養可以做到，代表你已有力量!
Once you have the support of "good karma", at least you will be able to take a breath and rest. This is so that you have the time to think about the reason for your lack of progress. This is just the way of life. If you check yourself often, you will figure out how to fix yourself. Another way of saying this is that you need to teach yourself to arrive at a self-defined point within you. If you can do this, "self-education," you will have the ability to move forward.
半寄 Master Ban Ji
2011年11月2日 星期三
佛教還債說 第三步 Paying Karmic Debt with Buddhism, The Third Step
前段說到遺傳基因，看起來挺悲觀的，但不要忘了還有一種可能 {蓮花化生}。 可以這樣! 生命便可開展另一種形式，努力以赴的往新的目標紮根，根據經驗採了剎車以後，要在這裡重新建立一種全新自我的想法，也許你已習慣消極，沒有外面的掌聲很難積極，但既然有勇氣採剎車，就必須在這裡堅持! 自己給自己掌聲。
Previously, we talked about the limits heredity and genetics placed upon us, and it seems very pessimistic. But let us not forget the possibility that was mentioned with the phrase: "reborn from lotus flowers". If you can do this, then life can start anew with a new form. Then you can work on establishing a root to a new goal.
Based on experience, after you have stopped wallowing in negative emotions, it is hard to create an idea of a new me. Maybe it is because you are used to passivity, and it is hard to be motivated without applauds from the outside. But if you have the courage to stop, then you will need to preserver here and give yourself the applauds you need.
在這個點努力思維佛法，努力讓佛法進入到心裡層次，然後再轉成可用的力量。
You should make efforts in this situation and continue to think about the meaning of Buddha's teachings, and let them sink into you. Then, you will be able to transform these ideas into useable forces.
五年到十年間奠下基礎，覺得很久嗎? 不會! 這可是一件大工程，所以要像馬拉松選手一樣，訓練耐力、 抗壓力、 持久力。 真能產生扭轉的力量，哪怕一點! 都足以讓你的人生起變化，生命的價值難道不是在覺得渺小飄搖的人海裡，找到自己! 又很真實的看到自己嗎? 很夠本的。
It takes about 5 to 10 years to establish a foundation here. Feels like a long time? Not really! This is a big task, so you need to have the mentality of a marathon runner. You need to develop endurance, anti-stress ability and patience. This can really create the catalyst of change in you. Even just a little bit will make a change in your life.
Isn't the purpose of life finding yourself in the ocean of humanity and see the true you?
盡全力在這裡紮根，不讓自己又被以往拖回去! 一定要讓自己跟以往畫出分水嶺， 一遍又一遍的堅持，等待! 自己在用功後的成熟。
You need to make every effort to establish a root here, and don't let yourself be drag back to the past. You must draw a line between yourself and the past. You need to persist, over and over, and wait for the moment of maturity after your hard efforts.
半寄 Master Ban Ji
Previously, we talked about the limits heredity and genetics placed upon us, and it seems very pessimistic. But let us not forget the possibility that was mentioned with the phrase: "reborn from lotus flowers". If you can do this, then life can start anew with a new form. Then you can work on establishing a root to a new goal.
Based on experience, after you have stopped wallowing in negative emotions, it is hard to create an idea of a new me. Maybe it is because you are used to passivity, and it is hard to be motivated without applauds from the outside. But if you have the courage to stop, then you will need to preserver here and give yourself the applauds you need.
在這個點努力思維佛法，努力讓佛法進入到心裡層次，然後再轉成可用的力量。
You should make efforts in this situation and continue to think about the meaning of Buddha's teachings, and let them sink into you. Then, you will be able to transform these ideas into useable forces.
五年到十年間奠下基礎，覺得很久嗎? 不會! 這可是一件大工程，所以要像馬拉松選手一樣，訓練耐力、 抗壓力、 持久力。 真能產生扭轉的力量，哪怕一點! 都足以讓你的人生起變化，生命的價值難道不是在覺得渺小飄搖的人海裡，找到自己! 又很真實的看到自己嗎? 很夠本的。
It takes about 5 to 10 years to establish a foundation here. Feels like a long time? Not really! This is a big task, so you need to have the mentality of a marathon runner. You need to develop endurance, anti-stress ability and patience. This can really create the catalyst of change in you. Even just a little bit will make a change in your life.
Isn't the purpose of life finding yourself in the ocean of humanity and see the true you?
盡全力在這裡紮根，不讓自己又被以往拖回去! 一定要讓自己跟以往畫出分水嶺， 一遍又一遍的堅持，等待! 自己在用功後的成熟。
You need to make every effort to establish a root here, and don't let yourself be drag back to the past. You must draw a line between yourself and the past. You need to persist, over and over, and wait for the moment of maturity after your hard efforts.
半寄 Master Ban Ji
2011年11月1日 星期二
佛教還債說 第二步 Paying Karmic Debt with Buddhism, The Second Step
真的意識到債脫不掉時，除負面情緒先踩剎車外，試著看自己不滿意的遭遇，是否來自家庭的教養? 家庭給予的對人、對事的做法與教導，或自己一再受挫(甚至順遂變寵壞)養成的極端 。
When you get to a point that you think you cannot discard the karmic debt, other than to put a stop to negative emotions, you can try to see if all the unsatisfactory experience came from the teaching of the family, or from your own past experiences of constant failures, or even constant successes.
有人說我生下來命運就不好，但先找點下手一樣能改造，只是看了上面說的家庭影響力就知道、一種態度乃至於想法、從小到大在養成，時間很久、吸收對的非常好，不對的很慘! 因為根紮的很深。
People will say that they are born with bad luck. But bad luck can be changed if you can find a place to start. As mentioned above, our attitudes and ideas are cultivated from our youth to old age. If we absorbed the "good" lessons, then our lives will improve. However, if we absorbed the "bad" lessons, then the result will be miserable. Because the root runs deep.
如果不是真感受到惡業糾纏的可怕! 或動彈不得的痛苦是無法下決心面對的，真要面對會陷入天人交戰的痛苦! 這種痛苦真只能求菩薩加持了，中國小說封神榜裡的哪吒，要修道時先剔骨肉還父母、再蓮花化身，是高明的小說家看出遺傳基因的厲害，要進步得先跨出先天受限的這一大關，這一大關石破天驚! 看官先休息一下。
If you don't feel the horror of struggles with bad karma, or the pain caused by inability to change, it will be very difficult be determined to face your karmic debt. The pain of facing your karmic debt really can use the blessing of Bodhisattva.
In the Chinese story The Investiture of the Gods, before Nezha started his path to become a deity, he needed to cut his flesh off his skeletons and return both the flesh and the bone to his parents. Only then, was he able to reborn from lotus flowers. The novelist was brilliant. He was able to understand the importance of heredity and genetics, and that in order to improve oneself, one must remove the limitations that came with birth. This was a ground breaking idea. So ground breaking, let us rest a bit.
半寄 Master Ban Ji
When you get to a point that you think you cannot discard the karmic debt, other than to put a stop to negative emotions, you can try to see if all the unsatisfactory experience came from the teaching of the family, or from your own past experiences of constant failures, or even constant successes.
有人說我生下來命運就不好，但先找點下手一樣能改造，只是看了上面說的家庭影響力就知道、一種態度乃至於想法、從小到大在養成，時間很久、吸收對的非常好，不對的很慘! 因為根紮的很深。
People will say that they are born with bad luck. But bad luck can be changed if you can find a place to start. As mentioned above, our attitudes and ideas are cultivated from our youth to old age. If we absorbed the "good" lessons, then our lives will improve. However, if we absorbed the "bad" lessons, then the result will be miserable. Because the root runs deep.
如果不是真感受到惡業糾纏的可怕! 或動彈不得的痛苦是無法下決心面對的，真要面對會陷入天人交戰的痛苦! 這種痛苦真只能求菩薩加持了，中國小說封神榜裡的哪吒，要修道時先剔骨肉還父母、再蓮花化身，是高明的小說家看出遺傳基因的厲害，要進步得先跨出先天受限的這一大關，這一大關石破天驚! 看官先休息一下。
If you don't feel the horror of struggles with bad karma, or the pain caused by inability to change, it will be very difficult be determined to face your karmic debt. The pain of facing your karmic debt really can use the blessing of Bodhisattva.
In the Chinese story The Investiture of the Gods, before Nezha started his path to become a deity, he needed to cut his flesh off his skeletons and return both the flesh and the bone to his parents. Only then, was he able to reborn from lotus flowers. The novelist was brilliant. He was able to understand the importance of heredity and genetics, and that in order to improve oneself, one must remove the limitations that came with birth. This was a ground breaking idea. So ground breaking, let us rest a bit.
半寄 Master Ban Ji
2011年10月31日 星期一
佛教還債說 第一步 Paying Karmic Debt with Buddhism, The First Step
上幾篇文章，有提到欠債是怎麼欠，就怎麼還!
Previous articles mentioned that one must pay back one's karmic debt in kind. That is, the debt payment must be of the similar nature and characteristics as what is owed.
有欠債的人一聽，大概會想跑了，或乾脆拒絕收看，不要緊張，我們來看看債務該怎麼還?
People who owe debt will probably refuse to keep reading and want to run away. But there is no need to be nervous. Let us look at how to repay karmic debt.
佛經提過一個理論{重罪輕受}[Note 1]，也就是很重的，不好的報應，透過修行的方法，得到一定程度的舒緩，那要修到什麼樣的程度! 才能有這樣的待遇?
Buddhist Texts have mentioned a theory that "serious wrongs can be lightly punished."[Note 1] How is this done? This can be accomplished by Practice. To what level must one achieve in Practice to be able to ease the karmic debt payment?
佛經直指空法的修入，如果用另一種比喻，我想更清楚，比方說你欠了一百萬的債務，現在先不要陷入一百萬不能還的焦慮裡，
因為沒有用，債務不會因為你的焦灼就消失!
Buddhist Texts point to the Practice of Śūnyatā. This might be easier to understand if I use another metaphor. Let us say that you owe 1 million dollars. First of all, there is no reason to be anxious about repaying 1 million dollars, because it is useless to do so. Debt will not disappear simply because you are anxious.
那該怎麼辦? 當然是再想辦法賺錢，而且賺的比一百萬還多，
那一百萬的債就不是問題，怎麼賺，第一，培養能力，第二，透過佛法給予的教授，重新看待自己的一切。
Then what should you do? The obviously answer is to find a way to make these money. It will be even better if you can make more than 1 million dollars. Because 1 million dollar debt will no longer an issue. How do you go about making these money? First, you need to develop capabilities. Second, you can do so through the teaching of Buddhist methods and take a fresh look at yourself.
讀者不要誤會我提的能力跟外面的教法是一樣的，我提的能力，是內心真正升級的世界，一種透過佛法的教導，真正看見自己的優點，缺點的世界，不是只用訓練的方式，強化自己。
Please do not confuse the capabilities that I am discussing here with the teaching of other methodologies. The capabilities that I am talking about is the evolution of your inner self to a new and better level. An improved inner self, through the teaching of Buddhist methods, will let you see your own good and bad. This is not a self-improvement method that can be accomplished simply by constant training.
人活在世界上，真能自我面對是很困難的，大部份人隨命運在起浮，遇到好的運氣就跟著好，不好的跟著沉淪，很少人對這裡面的自己，做一番探討。
It is difficult to face one self. Most people sink and float helplessly in the world. If they encounter good fortunes, their lives become better, if not, they sink. Very few people can looking at themselves and reflect.
怎麼面對自己? 我們會有很多討論出來，先說面對債務的修法，人在有債務的狀態下，最容易有的感覺是跟消極的情緒妥協，如果願意在這裡找個點踩剎車，沉淪的情形會在這裡得到控制。
How do you face yourself? We will have many discussions later about it. But let us go back to the karmic debt. When you have a karmic debt, the easiest and the most common approach is to compromise with your negative emotions. If you can find a stopping point here, then the sinking feeling will find a support and be controlled.
踩剎車的理由是債務不會因不想還債就消失，債務像枷鎖罩著身體，動彈不得，而且是全面性的不自由。
The reason we want you to stopping sinking is not because the debt will disappear. Karmic debt is like a shackle surrounding your entire body. It limits your choices and you will not have any freedom.
那種逃到天涯海角都沒用的逼迫感，只讓自己明白一件事，一定得面對，如果升起這種感情，還怕自己不會用力一踩嗎?
This feeling of no escape will only let you understand one thing: this karmic debt must be faced head on. If you have this feeling, do you still feel that you will continue to let yourself sink with your negative emotions?
(請注意佛說 的債! 是一種枷鎖扣上身的債)
(Please note that the karmic debt that Buddha talked about is the kind of debt that shackles you.)
半寄 Master Ban Ji
[Note 1] 重罪輕受 : 出自 佛說涅槃經
"serious wrongs can be lightly punished" came from Mahaparinirvana Sutra
Previous articles mentioned that one must pay back one's karmic debt in kind. That is, the debt payment must be of the similar nature and characteristics as what is owed.
有欠債的人一聽，大概會想跑了，或乾脆拒絕收看，不要緊張，我們來看看債務該怎麼還?
People who owe debt will probably refuse to keep reading and want to run away. But there is no need to be nervous. Let us look at how to repay karmic debt.
佛經提過一個理論{重罪輕受}[Note 1]，也就是很重的，不好的報應，透過修行的方法，得到一定程度的舒緩，那要修到什麼樣的程度! 才能有這樣的待遇?
Buddhist Texts have mentioned a theory that "serious wrongs can be lightly punished."[Note 1] How is this done? This can be accomplished by Practice. To what level must one achieve in Practice to be able to ease the karmic debt payment?
佛經直指空法的修入，如果用另一種比喻，我想更清楚，比方說你欠了一百萬的債務，現在先不要陷入一百萬不能還的焦慮裡，
因為沒有用，債務不會因為你的焦灼就消失!
Buddhist Texts point to the Practice of Śūnyatā. This might be easier to understand if I use another metaphor. Let us say that you owe 1 million dollars. First of all, there is no reason to be anxious about repaying 1 million dollars, because it is useless to do so. Debt will not disappear simply because you are anxious.
那該怎麼辦? 當然是再想辦法賺錢，而且賺的比一百萬還多，
那一百萬的債就不是問題，怎麼賺，第一，培養能力，第二，透過佛法給予的教授，重新看待自己的一切。
Then what should you do? The obviously answer is to find a way to make these money. It will be even better if you can make more than 1 million dollars. Because 1 million dollar debt will no longer an issue. How do you go about making these money? First, you need to develop capabilities. Second, you can do so through the teaching of Buddhist methods and take a fresh look at yourself.
讀者不要誤會我提的能力跟外面的教法是一樣的，我提的能力，是內心真正升級的世界，一種透過佛法的教導，真正看見自己的優點，缺點的世界，不是只用訓練的方式，強化自己。
Please do not confuse the capabilities that I am discussing here with the teaching of other methodologies. The capabilities that I am talking about is the evolution of your inner self to a new and better level. An improved inner self, through the teaching of Buddhist methods, will let you see your own good and bad. This is not a self-improvement method that can be accomplished simply by constant training.
人活在世界上，真能自我面對是很困難的，大部份人隨命運在起浮，遇到好的運氣就跟著好，不好的跟著沉淪，很少人對這裡面的自己，做一番探討。
It is difficult to face one self. Most people sink and float helplessly in the world. If they encounter good fortunes, their lives become better, if not, they sink. Very few people can looking at themselves and reflect.
怎麼面對自己? 我們會有很多討論出來，先說面對債務的修法，人在有債務的狀態下，最容易有的感覺是跟消極的情緒妥協，如果願意在這裡找個點踩剎車，沉淪的情形會在這裡得到控制。
How do you face yourself? We will have many discussions later about it. But let us go back to the karmic debt. When you have a karmic debt, the easiest and the most common approach is to compromise with your negative emotions. If you can find a stopping point here, then the sinking feeling will find a support and be controlled.
踩剎車的理由是債務不會因不想還債就消失，債務像枷鎖罩著身體，動彈不得，而且是全面性的不自由。
The reason we want you to stopping sinking is not because the debt will disappear. Karmic debt is like a shackle surrounding your entire body. It limits your choices and you will not have any freedom.
那種逃到天涯海角都沒用的逼迫感，只讓自己明白一件事，一定得面對，如果升起這種感情，還怕自己不會用力一踩嗎?
This feeling of no escape will only let you understand one thing: this karmic debt must be faced head on. If you have this feeling, do you still feel that you will continue to let yourself sink with your negative emotions?
(請注意佛說 的債! 是一種枷鎖扣上身的債)
(Please note that the karmic debt that Buddha talked about is the kind of debt that shackles you.)
半寄 Master Ban Ji
[Note 1] 重罪輕受 : 出自 佛說涅槃經
"serious wrongs can be lightly punished" came from Mahaparinirvana Sutra
2011年10月30日 星期日
佛法的思向 9 A Guide to Buddhist Thoughts 9
從修學角度看，貪與擁有，捨離與伸展，錯綜交織於修法者心裏，由「無我」不預設立場下，（「有我」有一固定型體，是知識與社會給予的，如此無法正確剖析自我。），去看待個人內心的種種，是否也是看清楚自己面目的一種方法？
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
2011年10月29日 星期六
瞋的修法 1 Reducing Anger 1
瞋： 一種強大的恨意，嫉妒、乃至廣泛的對外面世界持負面看法。
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
Anger is a powerful hatred, jealousy, and even a negative view regarding all of the world around you.
生活會遇到很多令人生氣的事 ，修行的人或有修養的人該不該生氣? 如果可以生氣又該在那裡止息?!
We all encounter many things that will cause us anger. Should a practitioner or a civilize person ever be angry? If yes, then when should anger cease?!
對治瞋恨談的最多的是忍耐，用忍耐喚起欺壓者的良知，用忍耐強壓住自己的瞋恨，但這樣做有兩種可能的發展方向，第一、欺壓者變成食髓知味者。 第二、一再忍耐的人，不會人格變質嗎? 為什麼不設法找出瞋恨的來源? 假設欺壓者是可用忍耐感化，那是已預設欺壓者是可以度化的人，在等時間成熟引度他，否則一昧的忍耐實是找不出好的註解，就算無言抗議也是抗爭，不是忍耐。
Most talked about methods to reduce anger/hate is to endure/tolerate. On one hand, "endure/tolerance" is advocated because they hope the conscience of the attacker can be aroused. On the other hand, "endure/tolerance" can be used to suppress one's anger. But "endure/tolerance" will create two possible outcomes. One, the attacker receives positive reinforcement on his attack, therefore, the attacker is conditioned to attack more. Two, wouldn't a person who keeps "endure" change his personality eventually, after constant attacks?
If we think the attacker can be changed with "endurance/tolerance", we are already assuming that the attacker is someone who can be changed, then why don't we find the right moment to do so, and not when we are been attacked. Single minded "endurance/tolerance" is not the right solution, even silent protest is still a struggle, not "endurance/tolerance".
想想如果我們內心有一股瞋恨，是不是也勸自己忍耐就可以化解，那這些用日子堆積的忍耐，會不會在心裡變了質，又一次產生自我傷害，有沒想過為什麼會有瞋恨? 第一、真的是別人對不起我? 第二、還是我的欲望得不到滿足(要別人給滿足的那種)產生的瞋恨，如果生命裡有反制的能力，有尊重別人的能力，有創造的能力，瞋恨至少會主動降低。
Imagine if we have anger/hate in our hearts, can we resolve them with "endurance/tolerance"? Wouldn't accumulation of these anger/hate change their nature in us, only to hurt us again? Do you ever think about why you have anger/hate in the first place? Is it because other people have really wronged you? Or is it because other people wouldn't give you what you want? If you have the ability to counter, the ability to respect others and the ability to create, then anger/hate will automatically reduce.
瞋恨也分兩個方向：一個是上面說的自己的問題，一個是社會問題引申的。 很多人說：為正義可以生氣，我倒想說：沒有正義，只有知與無知! 這牽扯到思想層面，留到癡的修法再談。
Anger/hate can also be split into two categories. We have talked about the anger as an issue of oneself. But another is the anger that is part of the society. Many people said that we should be angry in the cause of justice. I would say that there is no justice, only knowledge and ignorance. I will talk about this more when we discuss ignorance.
半寄 Master Ban Ji
2011年10月28日 星期五
放下 3 Detachment or Letting Go 3
So to me, this is what it all means. To empirically understand anattā means to have the ability to control the intensity and duration of emotions.
所以對我來說，體會「無我」能啟發控制情緒的能力。
But the ability to control emotions is merely a mechanical tools. What is important is to also to have the wisdom to know the appropriate intensity and duration for a given situation.
但控制情緒的能力只是一個工具。
最重要的是也要有智慧，才能知道在某一個情況下，
什麼是適當的情緒、適當的強度和情緒要維持多久。
If someone is bullying you, and you can raise your anger or meanness to a level surpass that of the attacker, would you not be able to scare the attacker away?
如果有人在欺負您，可以增強您的憤怒、兇惡來超越攻擊者，
難道他不會被嚇跑嗎？
If a con-man is trying to elicit your greed, and you can shorten your greedy instinct to nano-seconds, would you fall for this person con?
如果騙子想要引起您的貪婪，
但您能縮短貪性在剎那（那一秒）裡，
您還會落入這個人的騙局？
If you see a pleasing appearance, would your lust hang around long enough and strong enough for you to get into trouble?
如果您看到一個賞心悅目的外觀，
慾望會在您的心裡強到、久到而產生麻煩嗎？
Would you ever need to let your level of compassion because you are losing motivation or are burning out?
您會讓慈悲心消弱，因為您失去動力嗎？
If you have the ability to control your emotions, and the wisdom to apply them, can you imagine what type of person you will be? You will know when to raise your emotions and when to extinguish them. You will know when to laugh and when to cry; when to be angry and when to be compassion.
You past emotions will no longer be a baggage that you have to carry around, because you have already seen the inside and throw away anything you no longer need.
如果您有能力去控制自己的情緒，也有智慧知道如何應用，
您能想像您會是什麼樣的人嗎？
您會知道什麼時候需要提高情緒，及何時會消滅。
您會知道什麼時候要笑，要哭， 要生氣，要同情。
您過去所有的情緒不再是一個包袱，
因為您已經知道裡面有什麼東西，也已扔掉不再需要的東西了。
Would you not have control of your own life?
您不會有能力控制自己的生活嗎？
This is the ultimate implication of anattā;
to live a fuller life than anyone else.
Laugh when you want to. Cry when you want to,
and be angry when you want to as well.
You won't create "The Dark Side" because of runaway emotions.
And once the emotion pass, it goes away forever.
You no longer need to live with the emotion of the past,
you can live in here and now.
這是「無我」的終極影響：活個最充實的生活。
要笑就笑，要哭就哭，要生氣就生氣。
不會因為情緒，而產生黑暗面。
情緒過了，就沒有了。
不再活在過去情緒裡，只活在當下。
How do you start? As we keep repeating, you start by understanding yourself.
該如何開始呢？正如我們不斷重複的，從了解自己開始。
上一篇 Previous Part
所以對我來說，體會「無我」能啟發控制情緒的能力。
But the ability to control emotions is merely a mechanical tools. What is important is to also to have the wisdom to know the appropriate intensity and duration for a given situation.
但控制情緒的能力只是一個工具。
最重要的是也要有智慧，才能知道在某一個情況下，
什麼是適當的情緒、適當的強度和情緒要維持多久。
If someone is bullying you, and you can raise your anger or meanness to a level surpass that of the attacker, would you not be able to scare the attacker away?
如果有人在欺負您，可以增強您的憤怒、兇惡來超越攻擊者，
難道他不會被嚇跑嗎？
If a con-man is trying to elicit your greed, and you can shorten your greedy instinct to nano-seconds, would you fall for this person con?
如果騙子想要引起您的貪婪，
但您能縮短貪性在剎那（那一秒）裡，
您還會落入這個人的騙局？
If you see a pleasing appearance, would your lust hang around long enough and strong enough for you to get into trouble?
如果您看到一個賞心悅目的外觀，
慾望會在您的心裡強到、久到而產生麻煩嗎？
Would you ever need to let your level of compassion because you are losing motivation or are burning out?
您會讓慈悲心消弱，因為您失去動力嗎？
If you have the ability to control your emotions, and the wisdom to apply them, can you imagine what type of person you will be? You will know when to raise your emotions and when to extinguish them. You will know when to laugh and when to cry; when to be angry and when to be compassion.
You past emotions will no longer be a baggage that you have to carry around, because you have already seen the inside and throw away anything you no longer need.
如果您有能力去控制自己的情緒，也有智慧知道如何應用，
您能想像您會是什麼樣的人嗎？
您會知道什麼時候需要提高情緒，及何時會消滅。
您會知道什麼時候要笑，要哭， 要生氣，要同情。
您過去所有的情緒不再是一個包袱，
因為您已經知道裡面有什麼東西，也已扔掉不再需要的東西了。
Would you not have control of your own life?
您不會有能力控制自己的生活嗎？
This is the ultimate implication of anattā;
to live a fuller life than anyone else.
Laugh when you want to. Cry when you want to,
and be angry when you want to as well.
You won't create "The Dark Side" because of runaway emotions.
And once the emotion pass, it goes away forever.
You no longer need to live with the emotion of the past,
you can live in here and now.
這是「無我」的終極影響：活個最充實的生活。
要笑就笑，要哭就哭，要生氣就生氣。
不會因為情緒，而產生黑暗面。
情緒過了，就沒有了。
不再活在過去情緒裡，只活在當下。
How do you start? As we keep repeating, you start by understanding yourself.
該如何開始呢？正如我們不斷重複的，從了解自己開始。
上一篇 Previous Part
2011年10月27日 星期四
放下 2 Detachment or Letting Go 2
In the previous article, I presented our logic regarding Śūnyatā which is that Śūnyatā implies impermanence. Impermanence implies mutability . Mutability implies that we have a mean to control the change. I will now discuss this in more detail, using "Anger" as an example.
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
在前篇文章，我介紹我們對「空」的想法，
那就是「空」意味著「無我」跟「無常」。
「無我」跟「無常」代表易變性，
易變性表示我們有控制變化的空間。
現在，我將更詳細的討論這一點，以「瞋」為例子吧！
 |
| Fig. 1 A person's emotional progression, 圖 1 一個人情緒的發展 |
Figure 1 shows the progression of anger in a person. X-axis is the progression of time from left to right. Y-axis is the level of anger; higher the Y, more angry a person is. The curve that I have drawn is just an example of what I think a typical anger changes over time. Note that the anger level shown here is not what people can observe externally, but what a person really felt inside of himself. Because people can be good at acting, they can be smiling at you while be really angry at you all at the same time.
圖1顯示了一個人憤怒的進展。 X軸代表時間由左到右的進展。 Y 軸是憤怒的強度，越高代表越生氣。
我畫的曲線是一個普通人生氣的變化，從時間＝０開始。
請注意，這裡畫的憤怒強度不是外表所觀察的，
而是個人內心所感覺的。
因為有些人是可以同時對您生氣也跟您微笑。
At time = 0, a person start to feel angry. The anger proceeds quickly to its peak at point A, then it slowly fall backs down. Note that I didn't not drawn the anger back to zero, or no anger because most of the time, the anger still reside within us and we can never completely destroy it. This anger will sit in our subconscious, until next time we are angry. Then, it will surface, making us even more angry and say things like "You did this last time too!"
在時間＝０，一個人開始生氣了。
這個生氣的強度越來越高，達到它的最高點在Ａ，
之後，氣就慢慢消失。但我沒有畫氣消到０。
因為有時，這個氣會一直留在我們心裡，下一次有機會的話，
它就會再次出現，我們就會說類似「上一次，你也是一樣」的話。
 |
| Fig. 2 Emotional progression of a person empirically understood anattā , 圖２ 一個體會無我的人情緒的發展 |
Figure 2 is another profile of anger. However, this one is totally different. The anger level quickly elevates and falls back to zero just as quickly. This means that this person, while feels anger, is able to quickly dissipate it and remove the anger from him permanently.
圖2是截然不同的憤怒進展圖。
生氣的強度迅速升高，也一樣快速的降回到零。
意味著：這個人雖然會生氣，但他能夠迅速，
也永久刪除這個氣，且徹底的從內心消除。
On the graph, I showed that the anger starts at time = 0, and the anger ends time = T. If T is less than a microsecond, and you are looking at this person, would you even be able to notice this person's anger?
在這個圖裡，我畫這個人的憤怒從時間 = 0開始，
在時間= T而滅掉。
如果0到T是不到一微秒的時間，
您會注意到這個人的憤怒嗎？
We can replace anger with any other emotions on these graphs, and they will all mean the same thing. The first graph shows how our emotions, as human beings, evolve within us. That we cannot control the duration and intensity of these emotions, we can only ride with it. The second graph shows how a person who empirically understand anattā can handle their emotions.
簡而言之，我們可以用其他的情緒來取代「瞋」。
第一張圖代表我們無法控制情緒的強度和時間的長度。
第二張圖顯示一個體會「無我」的人是如何處理自己的情緒。
If you can do this with all emotions all within a microseconds, would an observer think you have fully detached from your emotions? Of course! But what they don't know is that you have decided that the emotion is not worth exhibiting for all to see, and that's the topic of the next article.
如果您能在一微秒內起滅所有的情緒，
大家能觀察到您的情緒嗎？
當然不能！他們會以為您已經「放下一切」。
但他們不知道您在那短暫的時間，
已經決定這個情緒是不必要被人家看到的，
這將是下一篇文章中的主題。
上一篇 Previous Part Next Part 下一篇
2011年10月26日 星期三
放下 1 Detachment or Letting Go 1
Earlier, I was translating Master Ban Ji's book. She had a section on "Detachment." and I would like to expand on this topic. She had some issues with the common teaching that if one is able to let go of everything, one would immediately become Buddha. She questioned that if we let go of everything, will we still be able to live?
早些， 當我在翻譯半寄師父的書，
對師父寫關於「放下」的內容有些想法。
師父對「放下一切，立即成佛」的說法有點疑問。
她質疑：如果真的放下一切，我們仍然還活著嗎？
If we let go of all our worldly possessions, would we be running around naked looking for things to eat ?
我在想：如果我們放下所有的身外之物，是否需要赤裸裸的跑來跑去找東西吃呢？
If we let go of all our emotions and senses, wouldn't we become like stones on the field?
如果我們放下所有的情緒和感覺，不就變成跟石頭一樣？
Then I had a thought. Don't every one and every Buddhist books all expound on the idea that Bodhisattva is full of compassion? And that we need to be full of compassion. So that means Bodhisattva didn't have let go of compassion. Does that mean that we can keep out compassion too? Why don't we need to let go of compassion? If we get to keep compassion, what else do we get to keep?
那麼，我有一個想法。
大家跟所有的佛教書籍都說菩薩都充滿了慈悲心，
而且我們也需要跟菩薩一樣有慈悲心。
這不表示菩薩放不下慈悲這個情緒嗎？
為什麼我們不需要放下慈悲？不是要「放下一切」嗎？
如果我們能留慈悲，那還有什麼情緒可以保留？
Let us try to solve this issue by applying Śūnyatā to this issue.
Śūnyatā implies impermanence of one-self. To us, impermanence implies mutability, and mutability implies that we have a mean to control the change.
讓我們嘗試用對「空」的瞭解來解決這個問題。
「空」意味著「無我」跟「無常」。對我們來說，
「無我」跟「無常」代表易變性；
易變性表示，我們有控制變化的空間。
早些， 當我在翻譯半寄師父的書，
對師父寫關於「放下」的內容有些想法。
師父對「放下一切，立即成佛」的說法有點疑問。
她質疑：如果真的放下一切，我們仍然還活著嗎？
If we let go of all our worldly possessions, would we be running around naked looking for things to eat ?
我在想：如果我們放下所有的身外之物，是否需要赤裸裸的跑來跑去找東西吃呢？
If we let go of all our emotions and senses, wouldn't we become like stones on the field?
如果我們放下所有的情緒和感覺，不就變成跟石頭一樣？
Then I had a thought. Don't every one and every Buddhist books all expound on the idea that Bodhisattva is full of compassion? And that we need to be full of compassion. So that means Bodhisattva didn't have let go of compassion. Does that mean that we can keep out compassion too? Why don't we need to let go of compassion? If we get to keep compassion, what else do we get to keep?
那麼，我有一個想法。
大家跟所有的佛教書籍都說菩薩都充滿了慈悲心，
而且我們也需要跟菩薩一樣有慈悲心。
這不表示菩薩放不下慈悲這個情緒嗎？
為什麼我們不需要放下慈悲？不是要「放下一切」嗎？
如果我們能留慈悲，那還有什麼情緒可以保留？
Let us try to solve this issue by applying Śūnyatā to this issue.
Śūnyatā implies impermanence of one-self. To us, impermanence implies mutability, and mutability implies that we have a mean to control the change.
讓我們嘗試用對「空」的瞭解來解決這個問題。
「空」意味著「無我」跟「無常」。對我們來說，
「無我」跟「無常」代表易變性；
易變性表示，我們有控制變化的空間。
2011年10月25日 星期二
禪宗 Zen Buddhism
日前看到康徳學說: 主張任何情形都不贊成說謊! 想到以前看柏拉圖《理想國》的一些規定，覺得西洋人為公眾道徳的建立，一直轟轟烈烈在討論，不管提出的內容為何? 討論的問題足以啟發人生，生存的思索。
Earlier, I read a statement attributed to Immanuel Kant on lying. In the statement, Kant asserted that lying should be forbidden under any interpretation and in any circumstance. This brings to mind Plato's justice as discussed in The Republic. This made me feel that Western civilization is continually discussing the establishment of public ethics and moral with vigor. Why is this important? Because discussing these topics will inspire us to think about life and survival.
儒家也曾經熱烈的探究過，跟說謊類似的題型是，嫂嫂落水小叔要不要救? 說謊要討論，因為怕引發公眾道德的敗壞! 中國古代男女授受不親，何況嫂叔之間的接觸! 這些討論會讓已習慣生活的人，想! 這些事還需討論喔 !
Confucianism had also been enthusiastic in the exploration of these types of ethical topics. For example, whether a man should rescue his drowning sister in law? Deception needs to be discussed, because of the fear of corruption in public moral, but a debate about rescuing sister-in-law? In ancient China, men and women could not have physical contact unless they are husband and wife, not to mention contacts between a man and his sister in law. This question might seem strange to us today. But it still need to be discussed even now, because these discussions will force people who are accustom to their own habits to think!
是要討論因為延伸出來的事很大條! 我不想在這裡討論這些問題，或到底答案是怎樣 ?
The reason these types of discussions are still necessary is because they will bring out many important issues. However, I don't want to discuss these issues, or answer these questions here.
我祇想起禪宗的典故，兩個和尚背女子過河 (說有一個女人，無法過河，兩個和尚看見了，其中一個背起她過河，另一個說他觸犯出家戒條，背的和尚說他一過河就放下，沒背的倒挑了起來)!
I can only thought of an allusion from Zen Buddhism: two monks carried a woman across the river! (The story is that there was an woman who could not across a river. Two monks saw her. One monk carried her on his back across the river. The other monk said the first monk has violated a precept of the Buddhism. The monk who carried the woman said that he put her down as soon as he crossed the river, but the other monk then picked her up.)
禪宗簡化文字後，做出一個強而有力的論點 : 承擔，放不下就挑著走! 講究修學者對已做出的事，想做的事，一肩扛起。 我想除討論外，要實行時總要一隻強而有力的手支撐，禪宗給的勇智不錯!
Zen Buddhism simplified the discussions about morality with a strong statement: be responsible; if you cannot let go, then carry it with you. Zen Buddhism wants practitioners to be responsible for their own actions. If there is something that a practitioner had already done, or wants to do, he will need to be willing to hoist the results, whether good or bad.
I think other than discussions, a person will always need strong hands to support himself when he tried to do as he said. The courage and wisdom provided by Zen Buddhism is absolutely correct.
半寄 Master Ban Ji
Earlier, I read a statement attributed to Immanuel Kant on lying. In the statement, Kant asserted that lying should be forbidden under any interpretation and in any circumstance. This brings to mind Plato's justice as discussed in The Republic. This made me feel that Western civilization is continually discussing the establishment of public ethics and moral with vigor. Why is this important? Because discussing these topics will inspire us to think about life and survival.
儒家也曾經熱烈的探究過，跟說謊類似的題型是，嫂嫂落水小叔要不要救? 說謊要討論，因為怕引發公眾道德的敗壞! 中國古代男女授受不親，何況嫂叔之間的接觸! 這些討論會讓已習慣生活的人，想! 這些事還需討論喔 !
Confucianism had also been enthusiastic in the exploration of these types of ethical topics. For example, whether a man should rescue his drowning sister in law? Deception needs to be discussed, because of the fear of corruption in public moral, but a debate about rescuing sister-in-law? In ancient China, men and women could not have physical contact unless they are husband and wife, not to mention contacts between a man and his sister in law. This question might seem strange to us today. But it still need to be discussed even now, because these discussions will force people who are accustom to their own habits to think!
是要討論因為延伸出來的事很大條! 我不想在這裡討論這些問題，或到底答案是怎樣 ?
The reason these types of discussions are still necessary is because they will bring out many important issues. However, I don't want to discuss these issues, or answer these questions here.
我祇想起禪宗的典故，兩個和尚背女子過河 (說有一個女人，無法過河，兩個和尚看見了，其中一個背起她過河，另一個說他觸犯出家戒條，背的和尚說他一過河就放下，沒背的倒挑了起來)!
I can only thought of an allusion from Zen Buddhism: two monks carried a woman across the river! (The story is that there was an woman who could not across a river. Two monks saw her. One monk carried her on his back across the river. The other monk said the first monk has violated a precept of the Buddhism. The monk who carried the woman said that he put her down as soon as he crossed the river, but the other monk then picked her up.)
禪宗簡化文字後，做出一個強而有力的論點 : 承擔，放不下就挑著走! 講究修學者對已做出的事，想做的事，一肩扛起。 我想除討論外，要實行時總要一隻強而有力的手支撐，禪宗給的勇智不錯!
Zen Buddhism simplified the discussions about morality with a strong statement: be responsible; if you cannot let go, then carry it with you. Zen Buddhism wants practitioners to be responsible for their own actions. If there is something that a practitioner had already done, or wants to do, he will need to be willing to hoist the results, whether good or bad.
I think other than discussions, a person will always need strong hands to support himself when he tried to do as he said. The courage and wisdom provided by Zen Buddhism is absolutely correct.
半寄 Master Ban Ji
2011年10月24日 星期一
佛法的思向 8 A Guide to Buddhist Thoughts 8
再舉例，佛說人的墮落性，分貪、瞋、痴，以「貪」來說，也可稱擁有、貪著不屬於自己的固然不對，但擁有呢？擁有通常屬個人努力後的產物，全部捨去，「個人」決定活不下來。此時該從那個觀點來看待「貪」字，人性的複雜成分，就算加入世界各宗各派的思考，到現在也還說不清。
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
Using another example, Buddha said that the weaknesses of human nature can be categorized into "Greed", "Anger" and "Ignorance". Let us talk about "Greed", Greed can be equate to possession. It is not right to be greedy about what does not belong to us, but what about things that we already possess. Often, our possessions represent the fruits of our own efforts, if we let them all go, how do we continue to live? Which point of view should we use to look at "Greed"? This is a questions that continues today. Even among all the religious and philosophical debates of the world, it still cannot be resolved, due to the complexity of human nature.
這之中也點出「空」的好處，如說貪就是貪，捨去不貪，既便了事，那人性屬於這部分的情感，是否也隨之灰飛煙滅？ 無貪，當既也無歡喜，不就陷入槁木死灰的窘境！
Here, the benefits of Śūnyatā becomes apparent. If we said all forms of desire are Greed [Translator's Note 5], and if we let go, and we no longer have desire, then what happens to the human emotions that are associated with desire? Do they disappear as well? If we do not desire, then we probably do not have joy as well and wouldn't that result in a life of zombie? What a dilemma!
前面說「空」無實體，隨緣而起，倘使在此注入空性思想，又當毫釐有差，天地懸隔，如何說呢？運用的方法，也該是不能一開始就定義了貪的負面性。 如被定論，迴旋空間便鎖死，如此方法會機械式的劃定人的情感，一旦拿這種方法批判一切，則生機泯滅！當然後代的大乘經典發現這一毛病，所以提出毒藥變醍醐的說法；而以空性思想看待，貪也無其絕對性，因不是絕對，才能升起生機。
Previously, we mentioned that Śūnyatā implies all things do not have a definite body. They are created due to Yuan (緣) [Translator's Note 6]. If in the discussion of Greed, we can incorporate some concepts of Śūnyatā, our conclusions will be so different. How so? First of all, we will not be able to presuppose that greed is negative. If we did so, then there will be no room to discuss greed, and human emotions can be systematically delineated. If we use this approach to criticize everything, then all vitality of human nature are gone. Later Mahayana scriptures found this problem, so they came up with the argument of "poison becoming butter". But from Śūnyatā's point of view, greed is not an absolute, and because it is not absolute, that we have a chance at elevating ourselves.
再有古代交通工具的貧瘠，人與人交流不致於像現代的頻繁，許多對人的想法，應該會被簡單化，當時的因緣，匯歸成當時的想法，也沒錯。
Furthermore, due to lack of the convenient transportation and communications that we have today, people in the ancient times do not have as many chances to exchange ideas like us. So their thoughts are simplified. If we consider the Nidānas [Translator's Note 7] of the era, we might consider the traditional understanding of Greed to be valid for that era.
但既然「緣起」已變化，說法、想法亦當另有其思考性；如果一直緊捏千年之繩不加以延伸，亦不過就是一條繩子！不致於摔死罷了！
But since Pratītyasamutpāda [Translator's Note 8] has already changed, we should have room to re-think and re-discuss the arguments and concepts that was presented in the ancient era. If we keep holding on to a thousand year rope, and does nothing to enhance or extend, it will only be a rope, and we will eventually fall to our death.
緣起決定了一切，善握因緣者，當為時代先驅。 捨去繩索，讓空性取代，佛教的慧命才得以續存！
Pratītyasamutpāda decides everything. A person who is familiar with the way Nidānas works should be the vanguard of the new era. Throw away the rope, and let Śūnyatā take over. Only this way, can we extend the wisdom of Buddhism.
[Translator's Note 5] 貪 I am using the word 'Greed' to denote greed that is part of the 3 poisons defined by Buddhism. 貪 can also mean your normal day to day greed. However, it can also mean desire. I have taken some liberties in the use of these three different translations: Greed, greed and desire to make the text a bit clearer. Basically, the difference between greed and desire is a fine line.
[Translator's Note 6] 緣 Yuán : Yuan is part of Nidānas. Yuan are the conditions that must be satisfied before a phenomenon can occur.
[Translator's Note 7] 因緣 Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the per-requisites (elements and conditions) that are necessary for a phenomenon to occur. If both the possibility and the per-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).
[Translator's Note 8] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled.
2011年10月23日 星期日
佛學與佛教 Buddhist the Study vs. Buddhist the Religion
Venerable Master Taixu has written a good discourse on Buddhist the study[Note 1] vs Buddhist the religion, and I fully agree with it. The religious aspect of the Buddhism is that it requires us to believe that Buddha was real, and he was enlightened, and he spoke truthfully on what he saw as the Truth. The study aspect is for us to take the Buddhist Texts, and through our own efforts, to figure out the Truth for ourselves. Furthermore, through our understanding of the Truth, we learn how to apply what we know to our lives.
太虛大師有一些關於佛學與佛教的文章，
讀了之後，我十分認同。
在宗教方面，佛教需要我們相信：佛是真實的、
佛是覺者，佛真實的給我們他所看到的真相。
佛學需要我們自己努力，用佛經去發掘真相。
此外，還要透過真相的了解，知道如何運用在生活中。
Many practices of Buddhism today rely heavily on the religious aspects. They discuss the Buddhist Texts as if they are the Truth, cannot be questioned. They are full of compassion, intending on saving people of the world. They offer Buddha as a savior, willing to help all those in need.
今天，佛教的許多做法是屬於宗教方面的。
對他們來說，佛經是真理，不能被懷疑。
他們充滿了慈悲心，願意拯救世上所有人，
因為佛是一個救世主，願意幫助所有需要的人。
We, on the other hand, are different. We do not treat the Buddhist Texts as the Truth. We want to investigate, inspect and validate the contents. We treat Buddhist Texts like a map, it showed us the sights and scenes, and what we can expect; but they can often be interjected with personalities and ideas of writers of Buddhist Texts.
我們不同。我們不把佛經當做真相。
佛經的內容是需要被探討、檢驗和驗證的。
佛經像地圖，
它告訴我們心中期望的景點和風景到底要怎麼走？
但它往往有後代撰寫經文（或翻譯）者的個性和想法摻在裡面。
To us, Buddha is someone who has walked the path before us and showed us that there is a way. We do not expect Buddha to come to us to lend a helping hand. We realize, ultimately, that the path must be walked alone. While we are still compassionate, we do not believe in feeding the hunger. We believe in teaching the hunger how to feed themselves. We are more interested in helping people who want to help themselves.
對我們來說，佛陀是個走過人生路的人，
他告訴大家自己是怎麼走的？
我們不期待佛陀伸手來幫忙，我們相信這一條路是要自己走的。雖然我們也有慈悲心，但並不會直接給你東西吃，
我們只會教人如何餵自己。
我們對願意幫助自己的人比較有同情心。
We think that there are many people like us, searching for Truth but cannot see a path that they are comfortable with. We think this is a good path, so we want to give people who might be suitable a starting point and some of our own experiences for them to use as a reference.
相信很多人都跟我們一樣，在尋找真相，
但卻找不到一條他們覺得舒服的路。
我們覺得這一條路不錯，所以想幫適合走這一條路的人找個出發點，跟一些經驗給他們參考。
This is just one alternative path to the Truth. You should choose one that fits you the best.
這只是所有路中的其中之一，您應該要選擇適合您的路。
[Note 1] I hesitate to use Buddhism the Philosophy to translate 佛學, so I'll just call it "the study." Also, these discourses from Master Taixu are not available in English that I can find.
太虛大師有一些關於佛學與佛教的文章，
讀了之後，我十分認同。
在宗教方面，佛教需要我們相信：佛是真實的、
佛是覺者，佛真實的給我們他所看到的真相。
佛學需要我們自己努力，用佛經去發掘真相。
此外，還要透過真相的了解，知道如何運用在生活中。
Many practices of Buddhism today rely heavily on the religious aspects. They discuss the Buddhist Texts as if they are the Truth, cannot be questioned. They are full of compassion, intending on saving people of the world. They offer Buddha as a savior, willing to help all those in need.
今天，佛教的許多做法是屬於宗教方面的。
對他們來說，佛經是真理，不能被懷疑。
他們充滿了慈悲心，願意拯救世上所有人，
因為佛是一個救世主，願意幫助所有需要的人。
We, on the other hand, are different. We do not treat the Buddhist Texts as the Truth. We want to investigate, inspect and validate the contents. We treat Buddhist Texts like a map, it showed us the sights and scenes, and what we can expect; but they can often be interjected with personalities and ideas of writers of Buddhist Texts.
我們不同。我們不把佛經當做真相。
佛經的內容是需要被探討、檢驗和驗證的。
佛經像地圖，
它告訴我們心中期望的景點和風景到底要怎麼走？
但它往往有後代撰寫經文（或翻譯）者的個性和想法摻在裡面。
To us, Buddha is someone who has walked the path before us and showed us that there is a way. We do not expect Buddha to come to us to lend a helping hand. We realize, ultimately, that the path must be walked alone. While we are still compassionate, we do not believe in feeding the hunger. We believe in teaching the hunger how to feed themselves. We are more interested in helping people who want to help themselves.
對我們來說，佛陀是個走過人生路的人，
他告訴大家自己是怎麼走的？
我們不期待佛陀伸手來幫忙，我們相信這一條路是要自己走的。雖然我們也有慈悲心，但並不會直接給你東西吃，
我們只會教人如何餵自己。
我們對願意幫助自己的人比較有同情心。
We think that there are many people like us, searching for Truth but cannot see a path that they are comfortable with. We think this is a good path, so we want to give people who might be suitable a starting point and some of our own experiences for them to use as a reference.
相信很多人都跟我們一樣，在尋找真相，
但卻找不到一條他們覺得舒服的路。
我們覺得這一條路不錯，所以想幫適合走這一條路的人找個出發點，跟一些經驗給他們參考。
This is just one alternative path to the Truth. You should choose one that fits you the best.
這只是所有路中的其中之一，您應該要選擇適合您的路。
[Note 1] I hesitate to use Buddhism the Philosophy to translate 佛學, so I'll just call it "the study." Also, these discourses from Master Taixu are not available in English that I can find.
2011年10月22日 星期六
真相 Truth
See the cloud floating in the sky, ever so slightly. Its shape, ever so subtle, changes. All seemingly occurring one water molecule at a time.
看雲，在天空，非常輕微，漂浮著。
它的形狀微妙，不停的，在改變。
一切似乎都是水分子，一個，一個又一個的，在動。
See the rain drop falling from the sky. From its community up in the air, it drops, unimpeded, until it met its eventual end. Briefly transformed into a crown of water, it merged with the collective pool on the pavement, never to have its individuality, ever again.
看雨滴，從天空的社區落下、滴下，不停的，直到終點。
在與人行道上的集體池合併之前，
濺出成一個水皇冠，是生命的最高潮。
然後，再也不會有它的自體。
See the people on the street and feel their emotions. That person on the scooter is in a rush, maybe he is missing an important appointment. The mother is having a heated discussion with the child on the back, maybe she is late for school and the mother is scolding her. That woman that just ran the red light is probably just impatient, she probably is just going shopping and have nothing better to do all day anyway; she just doesn't like to wait. That man in the car must be wanting to go to the bathroom real bad.
看路上的人，感覺他們的情緒。
騎摩托車的那個人看起來很匆忙，也許他有一個重要的約會快要遲到了！
那位母親很生氣的在跟孩子說話，可能孩子不想上課。
闖紅燈的女人，也許只是等得不耐煩，她想去買東西。
整天也沒其他的事，只是不喜歡等待。
那位汽車司機可能很需要上洗手間，所以很趕。
See your own emotions.
看自己的情緒起伏。
People think Truth is some ethereal concepts that belongs to the realm of gods. Not true. Truth is here in everyday life.
大家都認為真相是一個無形虛空、
理想化的概念，屬於神的境界。
但是，事實上並非如此。
真相是在日常生活當中。
The Truth can be uncovered simply by scientific methods, observation, theorize, experimentation and validation.
真相可以用科學的方法，去觀察，推理，試驗和驗證而發覺。
Ask why.
問為什麼。
Why does the cloud move? Why does the rain drop? Why is she impatient? Why doesn't she want to go to school? Why do I feel the way I feel? There are millions of why's you can ask every moment of the day.
為什麼雲會動？為什麼雨會滴？
為什麼是她很不耐煩？為什麼她不想上學？
為什麼我有這樣的感覺？
每一天，每一刻您都可以問百萬個為什麼。
The Truth is that everything changes and nothing stays the same, including you and I and everything and everyone surrounding us.
真相，是世間的一切都會變，沒有永恆不變的，包括您，我和我們周圍的一切事物和人。
The Truth is understanding why everything is changing, and then how to change everything.
真相是瞭解為什麼一切都在變，然後怎樣去改變一切。
The Truth is about having the ability to control yourself, and not let other people, other things control you.
擁有了真相，就有能力控制自己，而不是讓外面的世界來控制您。
To find the Truth, all you have to do is to look, but looking is painful and difficult, and most people will not do so voluntarily.
您只要願意去看，就能找到真相。
但對大多數人來說，是很難也很痛苦的，也鮮少有人自願去做。
On this road, the first step is the hardest.
所以，要跨出這條路的第一步是非常的不容易。
看雲，在天空，非常輕微，漂浮著。
它的形狀微妙，不停的，在改變。
一切似乎都是水分子，一個，一個又一個的，在動。
See the rain drop falling from the sky. From its community up in the air, it drops, unimpeded, until it met its eventual end. Briefly transformed into a crown of water, it merged with the collective pool on the pavement, never to have its individuality, ever again.
看雨滴，從天空的社區落下、滴下，不停的，直到終點。
在與人行道上的集體池合併之前，
濺出成一個水皇冠，是生命的最高潮。
然後，再也不會有它的自體。
See the people on the street and feel their emotions. That person on the scooter is in a rush, maybe he is missing an important appointment. The mother is having a heated discussion with the child on the back, maybe she is late for school and the mother is scolding her. That woman that just ran the red light is probably just impatient, she probably is just going shopping and have nothing better to do all day anyway; she just doesn't like to wait. That man in the car must be wanting to go to the bathroom real bad.
看路上的人，感覺他們的情緒。
騎摩托車的那個人看起來很匆忙，也許他有一個重要的約會快要遲到了！
那位母親很生氣的在跟孩子說話，可能孩子不想上課。
闖紅燈的女人，也許只是等得不耐煩，她想去買東西。
整天也沒其他的事，只是不喜歡等待。
那位汽車司機可能很需要上洗手間，所以很趕。
See your own emotions.
看自己的情緒起伏。
People think Truth is some ethereal concepts that belongs to the realm of gods. Not true. Truth is here in everyday life.
大家都認為真相是一個無形虛空、
理想化的概念，屬於神的境界。
但是，事實上並非如此。
真相是在日常生活當中。
The Truth can be uncovered simply by scientific methods, observation, theorize, experimentation and validation.
真相可以用科學的方法，去觀察，推理，試驗和驗證而發覺。
Ask why.
問為什麼。
Why does the cloud move? Why does the rain drop? Why is she impatient? Why doesn't she want to go to school? Why do I feel the way I feel? There are millions of why's you can ask every moment of the day.
為什麼雲會動？為什麼雨會滴？
為什麼是她很不耐煩？為什麼她不想上學？
為什麼我有這樣的感覺？
每一天，每一刻您都可以問百萬個為什麼。
The Truth is that everything changes and nothing stays the same, including you and I and everything and everyone surrounding us.
真相，是世間的一切都會變，沒有永恆不變的，包括您，我和我們周圍的一切事物和人。
The Truth is understanding why everything is changing, and then how to change everything.
真相是瞭解為什麼一切都在變，然後怎樣去改變一切。
The Truth is about having the ability to control yourself, and not let other people, other things control you.
擁有了真相，就有能力控制自己，而不是讓外面的世界來控制您。
To find the Truth, all you have to do is to look, but looking is painful and difficult, and most people will not do so voluntarily.
您只要願意去看，就能找到真相。
但對大多數人來說，是很難也很痛苦的，也鮮少有人自願去做。
On this road, the first step is the hardest.
所以，要跨出這條路的第一步是非常的不容易。
2011年10月21日 星期五
我為什麼修行 Why do I Walk The Path
When I was working on Master Ban Ji's article on Practice. I cannot help but think about my reason for walking the path.
當我在翻譯半寄師父寫的有關修行的文章，
不禁想到自己為何要修行的理由。
Actually, I am not sure how I got on the path, but I do know why I am still on it.
其實，我並沒有很清楚為什麼會開始？
但我知道自己為什麼到現在還在修。
Before I started, my life was good. I might have some aches and pains, but as far as I was concern, it was just part of getting old. My relationship with my wife was good; we might have fights now and then, but again, I thought that's just part of life as well. We both have steady incomes, and since my wife and I are not big on material possessions, I was doing fine economically too.
在修行之前，我的生活過得不錯。身體有一些疼痛，
但每個人年紀大了多少會有病痛。
我與我的太太的關係也蠻好的， 我們雖然會吵架，
不過，我認為那是生活的一部分。
我們各自有穩定的收入，而且不需要很多東西，
所以經濟狀況也還好。
In other words, I was content because I accepted my situation, the goods and the bads, and that's when I met Master Ban Ji.
換句話說，我很滿足於現狀也十分認命，
我接受這一切，包含好的和壞的。
在這樣的狀況下，開啟了我第一次跟半寄師父見面的緣。
I don't remember much of the initial conversation. I just remember that I found her to be wise and sensible, and her talk of Buddhism is devoid of traditional trite that one can hear any where.
我不記得我們說了什麼，只記得，師父有智慧也很理智，
她談的佛教不是傳統、一般都聽得到的那種。
I remember that my head felt like it was about to burst, crammed with so much information.
我記得我的頭腦腫得快要爆炸一樣，塞滿了許多的知識。
I remember she told me to raise my emotional self.
我記得她告訴我，要提升自己的情感。
I remember trying to figure out how to do that, probably out of curiosity more than anything else, what would happen once I do so, and how do I even go about doing it.
我那時想要試試看，可能是因為我很好奇：
自己的情感提升了會如何，
也好奇一個人要如何去提升情感。
I remember going no where, and one day, when I asked myself a question, I got a physical reaction.
It was a slight flutter of the heart, at least that's what it seems. It was odd because I only had the reaction when I asked myself the question, if I just thought it, there was no reaction at all.
過了很久都沒甚麼效果，直到某天，
當我問自己一個問題時，身體心悸的反應，
讓我開始發現不一樣了。
奇怪的是，只有當我問自己問題時才會心悸，如果只是想著問題，並沒有任何反應。
That's how it all start, from that minute physical reaction. I performed many experiments on myself to validate the reaction, and it does seem that I can challenge my subconscious so that it produces a physical reaction in my body. So that means that what Master Ban Ji said wasn't totally without merit.
從這個小小的反應開始，我對自己做了許多實驗。
我似乎能挑戰自己的潛意識來讓身體有所反應。
這表示半寄師父說的，不無道理。
Today, I remain on the path, not because of the promise of Good Karma. Not because I can become another Buddha. Not because I can escape the cycle of life and death. I remain because I am curious. I want to see more what Truth looks like.
今天，我還在修行，不是為了福報，也不是想要成為另一個佛，更不是想要擺脫生死輪迴。
我修行，因為我很好奇，我要知道真相究竟是什麼樣子。
I am also afraid of forgetting what I know. I now understand why Vīrya (which means energy, diligence, vigor, effort). is one of the 6 Pāramitā. Right now, slow progress or no progress feels like regress.
現在，我也怕忘記自己所知道的一切；
瞭解為什麼在六波羅蜜多中，精進是其中之一。
緩慢的進步很像退步。
It is a race, and time is short.
這是一場比賽，然而，並沒有很多時間。
當我在翻譯半寄師父寫的有關修行的文章，
不禁想到自己為何要修行的理由。
Actually, I am not sure how I got on the path, but I do know why I am still on it.
其實，我並沒有很清楚為什麼會開始？
但我知道自己為什麼到現在還在修。
Before I started, my life was good. I might have some aches and pains, but as far as I was concern, it was just part of getting old. My relationship with my wife was good; we might have fights now and then, but again, I thought that's just part of life as well. We both have steady incomes, and since my wife and I are not big on material possessions, I was doing fine economically too.
在修行之前，我的生活過得不錯。身體有一些疼痛，
但每個人年紀大了多少會有病痛。
我與我的太太的關係也蠻好的， 我們雖然會吵架，
不過，我認為那是生活的一部分。
我們各自有穩定的收入，而且不需要很多東西，
所以經濟狀況也還好。
In other words, I was content because I accepted my situation, the goods and the bads, and that's when I met Master Ban Ji.
換句話說，我很滿足於現狀也十分認命，
我接受這一切，包含好的和壞的。
在這樣的狀況下，開啟了我第一次跟半寄師父見面的緣。
I don't remember much of the initial conversation. I just remember that I found her to be wise and sensible, and her talk of Buddhism is devoid of traditional trite that one can hear any where.
我不記得我們說了什麼，只記得，師父有智慧也很理智，
她談的佛教不是傳統、一般都聽得到的那種。
I remember that my head felt like it was about to burst, crammed with so much information.
我記得我的頭腦腫得快要爆炸一樣，塞滿了許多的知識。
I remember she told me to raise my emotional self.
我記得她告訴我，要提升自己的情感。
I remember trying to figure out how to do that, probably out of curiosity more than anything else, what would happen once I do so, and how do I even go about doing it.
我那時想要試試看，可能是因為我很好奇：
自己的情感提升了會如何，
也好奇一個人要如何去提升情感。
I remember going no where, and one day, when I asked myself a question, I got a physical reaction.
It was a slight flutter of the heart, at least that's what it seems. It was odd because I only had the reaction when I asked myself the question, if I just thought it, there was no reaction at all.
過了很久都沒甚麼效果，直到某天，
當我問自己一個問題時，身體心悸的反應，
讓我開始發現不一樣了。
奇怪的是，只有當我問自己問題時才會心悸，如果只是想著問題，並沒有任何反應。
That's how it all start, from that minute physical reaction. I performed many experiments on myself to validate the reaction, and it does seem that I can challenge my subconscious so that it produces a physical reaction in my body. So that means that what Master Ban Ji said wasn't totally without merit.
從這個小小的反應開始，我對自己做了許多實驗。
我似乎能挑戰自己的潛意識來讓身體有所反應。
這表示半寄師父說的，不無道理。
Today, I remain on the path, not because of the promise of Good Karma. Not because I can become another Buddha. Not because I can escape the cycle of life and death. I remain because I am curious. I want to see more what Truth looks like.
今天，我還在修行，不是為了福報，也不是想要成為另一個佛，更不是想要擺脫生死輪迴。
我修行，因為我很好奇，我要知道真相究竟是什麼樣子。
I am also afraid of forgetting what I know. I now understand why Vīrya (which means energy, diligence, vigor, effort). is one of the 6 Pāramitā. Right now, slow progress or no progress feels like regress.
現在，我也怕忘記自己所知道的一切；
瞭解為什麼在六波羅蜜多中，精進是其中之一。
緩慢的進步很像退步。
It is a race, and time is short.
這是一場比賽，然而，並沒有很多時間。
2011年10月20日 星期四
修行的翻譯 Translating 修行
修行 is another phrase that I have problem translating to English correctly. It is currently translated as "practice". However, that does not seem completely correct.
我也不太知道如何正確的翻譯「修行」這兩個字，到目前為止翻譯為 "practice" (練習，實踐)。然而，這好像並不完全正確。
修 means "to repair", "to study", "to embellish"
「修」的意思是 「來修復」、「研究」、「美化」。
行 means "behavior"
「行」是指「行為」。
In Chinese, when you talk about 修行, people immediately think of "practicing a method proscribed by either Buddhism or Taoism in order to elevate oneself."
在中文裡頭，當您用「修行」這兩個字， 大家會馬上聯想到「修佛教或道教的法門來提升自己」。
I don't want to type all that when I need to translate 修行, and I can't think of a simple word to translate this. So I'll keep with "practice" but doing so with "P" instead to differentiate it.
So from now on, when you see Practice, it means 修行.
我不想打那麼多字來翻譯「修行」，但也不能想到一個簡單的英文字來詮釋。
因此，我將用"practice"，但用“P”來區分。
所以從現在開始，當您看到的Practice，就是「修行」的意思。
I'll be changing rest of the articles to reflect on this changes.
我會由此改變以後刊登的文章。
我也不太知道如何正確的翻譯「修行」這兩個字，到目前為止翻譯為 "practice" (練習，實踐)。然而，這好像並不完全正確。
修 means "to repair", "to study", "to embellish"
「修」的意思是 「來修復」、「研究」、「美化」。
行 means "behavior"
「行」是指「行為」。
In Chinese, when you talk about 修行, people immediately think of "practicing a method proscribed by either Buddhism or Taoism in order to elevate oneself."
在中文裡頭，當您用「修行」這兩個字， 大家會馬上聯想到「修佛教或道教的法門來提升自己」。
I don't want to type all that when I need to translate 修行, and I can't think of a simple word to translate this. So I'll keep with "practice" but doing so with "P" instead to differentiate it.
So from now on, when you see Practice, it means 修行.
我不想打那麼多字來翻譯「修行」，但也不能想到一個簡單的英文字來詮釋。
因此，我將用"practice"，但用“P”來區分。
所以從現在開始，當您看到的Practice，就是「修行」的意思。
I'll be changing rest of the articles to reflect on this changes.
我會由此改變以後刊登的文章。
修行究竟是什麼 ? What is Practice?
『修行』兩個字，範圍好大，大到得想想! 大到讓剛看到的人皺眉。
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
The concept of Practice seems to be huge in scope. Big enough to make us think. Large enough to cause people to frown.
人應該怎麼活，全世界都在探討，每個民族依據文化的不同，發展民族性的道德觀，依循民族要求的道德標準，去自我要求達到它，應該也叫修行，但這部份都屬於公眾所糾集的力量 。
How should we live? This is a problem that the whole world is constantly investigating. Every civilization, due to cultural differences, developed different moral standards. Working hard at achieving the moral standards of a culture can also be call "Practice", but these standards are created and forced by the public.
佛學要解決的是自我生存面對的難題!
The problems Buddhism wants to solve are the difficult problems people face in their own lives.
雖然佛教也是一大團體，但佛教除了有公眾道德外，更深刻的去提及自我的問題。
Even thought Buddhism is a big group. But other than public morality, Buddhism is also profoundly interested in the problem of one-self.
不可否認的，生而為人許多悲、歡、離、合、成功，失敗，沉澱在每個人心裡，無法消散，無法抹去，很多個人的情感，最親的人都無法理解，何況同其情，佛學 {最初} 要解決的是這部份，在公眾世界裡最顯得孤單，無助的自己。 我相信很多沉在個人心底的情感，得不到解脫，路是走不動的，路走不動等於宣告自己好日子有限，花一點時間，賺自己的人生，值得!
Undeniably, as a human, our many joys and sorrows stemming from separation, reunion, success and failures are settled deep in our minds and hearts. These emotions cannot not be dissipated and cannot be erased. For most of us, even the closest of kins cannot come near to understand our emotions and feelings, not to mention the ability to sympathize and empathize.
These are the problems that the original Buddhism was trying to address, the problems that show one is alone and helpless in the world. I believe if people cannot release the emotions that have long settled in the depth of their hearts, they will not be able to walk the path to enlightenment. Spent some time to earn you life is worth all the efforts.
修行是什麼? 修行是用一些方法，讓自己走路，別人沒辦法幫你走的。
What is Practice? "Practice" is using some methods to allow you to walk, no body else can help you do that.
半寄 Master Ban Ji
2011年10月19日 星期三
路 The Road
I was reading Master Ban Ji's old notes today and found her notes to be full of emotions.
我讀了一些半寄師父的舊筆記，發現她記了許多當下的情緒。
Then, I realized that the path to enlightenment is not tranquil as most have imagined. It's not the idyllic life of a monk, who sits in the temple and quietly contemplating the Truth.............
It's fighting to discover yourself on the ocean of humanity.
然後，我意識到， 成佛之道的路是不安不靜的。大多數人都會想像，那是一個比丘或比丘尼過著田園般的生活，靜靜坐在寺廟裡探討真相............
成佛之道的路是在人海中發現自己。
Why not! As you face your emotions, your emotions will face you as well.
如是如是！當您面對自己的情緒，您的情緒也會面對您。
The more emotions that you can challenge and empirically understand, the further you will go on this road. The road is best traveled in humanity, and not in seclusion. Because in humanity, there will be many people, many causes that will trigger your emotions, giving you many chances to understand yourself. In seclusion, in the calmness of being, how would you know who you truly are?
這條路能走多遠，就看您能挑戰和體會多少情緒。這條路最好是在人間走， 而不是在隱居中。
因為在人世間，有很多人、很多事會觸發您的情緒，給您很多機會去了解自己。
若是隱居，就安安靜靜的過日子，怎會知道您是誰？
我讀了一些半寄師父的舊筆記，發現她記了許多當下的情緒。
Then, I realized that the path to enlightenment is not tranquil as most have imagined. It's not the idyllic life of a monk, who sits in the temple and quietly contemplating the Truth.............
It's fighting to discover yourself on the ocean of humanity.
然後，我意識到， 成佛之道的路是不安不靜的。大多數人都會想像，那是一個比丘或比丘尼過著田園般的生活，靜靜坐在寺廟裡探討真相............
成佛之道的路是在人海中發現自己。
Why not! As you face your emotions, your emotions will face you as well.
如是如是！當您面對自己的情緒，您的情緒也會面對您。
The more emotions that you can challenge and empirically understand, the further you will go on this road. The road is best traveled in humanity, and not in seclusion. Because in humanity, there will be many people, many causes that will trigger your emotions, giving you many chances to understand yourself. In seclusion, in the calmness of being, how would you know who you truly are?
這條路能走多遠，就看您能挑戰和體會多少情緒。這條路最好是在人間走， 而不是在隱居中。
因為在人世間，有很多人、很多事會觸發您的情緒，給您很多機會去了解自己。
若是隱居，就安安靜靜的過日子，怎會知道您是誰？
2011年10月18日 星期二
佛法的思向 7 A Guide to Buddhist Thoughts 7
前面說到放下，這邊產生一個矛盾，如果說全部放下，人這個「我」到底該擺在那裏？若說，全部擔著似乎又太多，扛不起，那是不是該像選擇題， 打勾的放下，不打的挑起。
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
Previously, we discussed detachment, or letting go. This produces a contradiction. If I let go of everything, then what am I? If let us say that we have too much burden on us, too hard to keep everything, then do we treat the problem as a true-false question? We check "true" on what we want to keep, and "false" on what we want to let go?
再試問一個問題，人自己內心的情感，真這麼簡單，分二類便了結？那修佛法是該全然了結還是有無限伸展的空間呢？如果想無限的拓展，「空性法中的自由思想」，該列為首要條件。
Let us try another way, is human nature so simple, that it can be partitioned into two categories? Is practicing Buddhism about putting an end to everything, or unlimited expansion of oneself? If it is about limitless expansion of oneself, then freedom of thoughts implied in Śūnyatā should be the primary concern.
什麼是自由思考？比如說，神性思想威脅著你，你不想怎麼知道？但是沒有自由思考作基礎，你敢想嗎？自由當視為寬闊性、平等性，就像空法如預 設了立場，推敲起來便有困難，既然不能預設，便呈現何處不見「空」的蹤跡？也就因為加入自由思考的範圍，人才能更有智慧面對自己。
What is freedom of thoughts? For example, does the idea of God threaten you? How would you know if you don't think about it? But if you don't have a foundation of freedom of thoughts, would you dare? Freedom is wide-open and equal. Just as if Śūnyatā presuppose a point of view, then it might be difficult to scrutinize it. If Śūnyatā does not have a a-priori determination, then would we not see Śūnyatā in everything? Once mankind is free to think, we will be able to face ourselves with wisdom.
其實把人二分法是思想墮落的表徵，明明不那麼單純的現象存在界，卻硬用最簡單的方法加入處理，甚或歸類；便算了事，不是墮落是什麼？就連西方的 科學佔了優 勢，也是先宣告上帝已死後的事，亦即先有思考出來，再去想著下面的路可能呈現的格局，如思想不敢大膽的嚐試新的想法，則纏著小腳，當不致於嫌 其惡臭。一個文化倘使思考能力已喪失，精華便當然跟著消失，無法使精英之人、精華思想流傳。
Actually, partitioning a man into 2 components is a sign of intellectual deterioration. A man is not a simple being. But attempting to use the simplest of methods to handle, even to categorize a human being is a sign of intellectual weakness.
The advantage of Western science started with the pronouncement that "God is dead," before the developments of new ideas and the logical extension of those ideas. If we do not have enough courage to try new ideas, then we would not mind the balls and chains that are on our feet.
If a culture has lost its ability to think, then the cream of the culture will also vanish because there is no way to spread the ideas of the culture's finest and the essences of those ideas to the next generation.
想要創立文化性的高峰，確有其相當的難度，也就是說：空法既為佛教精華，則佛教徒喪失思考能力，空法也會跟著消失！想悟取空性思想，廣泛的擷取一切知識，再從中養成判讀能力，而成系統思想，該是通向空法之路一大助力！
It is difficult to create a cultural peak. In other words, since Śūnyatā is the essence of Buddhism, if Buddhists lost their ability to think, then the concept of Śūnyatā will disappear as well. If we want to understand Śūnyatā, then capturing all available knowledge, and from these knowledge, develop our ability to re-interpret, and develop a systematic approach should help us proceed on the road to Śūnyatā!
訂閱：
意見 (Atom)