業的學理 4 A Discourse on Deeds 4

佛陀在經典裡曾經這樣說過惡業：一隻牛想逃跑掙脫牠的牛車，主人看見了，把牠牽了回來又佩帶上枷鎖，這下連跑都不可能，比喻人不想還債時，後果是這樣。

In some Buddhist Texts, Buddha provided the following story regarding "bad deeds": An ox was trying to escape from its oxcart. The owner saw its attempt, and lassoed it back. The owner put the ox back with the oxcart and also added locks and chains so that ox cannot try to escape again. The meaning behind this story is that if a person is trying to escape from paying off his karmic debt, this is what will happen to him.

一般人總以為自己很聰明，可以想辦法逃避，如果有一天你自己發覺，你只是被圏住的人，這時還會認為自己厲害? 業是人造成的，想改變由行動做起，哪怕人在大環境裡! 自己努力依然能創造好的果實，

Most people always think of themselves as very smart, and can always find ways to avoid karmic debts. However, if you find that you are on a leash, would you still think you are so smart? Deeds are always caused by people. If you want to change them, you need to start with actions. Efforts can still create good results.

學佛法是因我們太平凡，太貧瘠，想從覺悟者身上學到他的解脫! 他的智慧! 不是要陷自己於更消極的處境，一個由人一生所演練成的自我世界，層層幸福也好，層層苦難也罷! 請好好的品嚐，好與壞都能再度啟發自己，帶自己去看之前想都不曾想過的生命，所有的成長都在事情裡，我們不能假設事情該如何對待自己? 卻該讓自己在成與敗之間，站穩。

We learn Buddhism because we are too ordinary and impoverished, so that we try to learn how the "awaken one" achieved his release and his wisdom. We don't learn Buddhism so that we can sink ourselves into more passive and negative situations. Our worlds are created by ourselves, accumulated and through the actions of our lifetime. It is full of blessings and sufferings, that we should savor, because the goods and the bads can always stimulate and enlighten us. They can let us see what we thought was not possible. We grew with the issues that we faced, and we cannot assume how these issues will treat us. We should stand tall between success and failure.

連還債時都是這樣的態度，還怕還不完嗎? 請看看自己替自己建構了什麼世界? 該如何下手整理。

If you can have this type of attitude when it comes to paying back karmic debt, you should not worry about not be able to pay it off. Please see for yourself the world that you have created, then you will know how to change it.

半寄 Master Ban Ji

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業的學理 3 A Discourse on Deeds 3

惡業的纏繞很痛苦的 ，在看過泰國一部電影裡 ，描述主角病痛纏身 ，會自己認為是當兵殺人的結果 ，但重點是他是保衛自己的人，不是入侵者 ，那為什麼有宗教信仰或慈悲心的人 ，總會認為自己錯 ? 惡業固然可怕，但也不是一概用消極認錯法想解決 !

To be entwined in bad deeds is very painful. I remember a Thai movie that had a protagonist living with many kind of terrible ailments. To the protagonist, these ailments are the consequences of the people he killed as a solider. And as a solider, he was someone who was protecting himself, and not an aggressor. But why should people who have religious faith or compassion always think they are in the wrong? Bad deeds might be terrible, but should we always use passive methods of admitting errors as a way to fix them?

這樣述說惡業的因緣果，只會造成該懺悔的人不用懺悔，不該懺悔的人倒在苦海裡。

This way of interpreting karma as result of "bad deeds" will only cause people who should repent to not repent, and people who should not repent to always suffer for their errors.

一件事的引發，原因多到數不清，我們無能力當判官，卻也不應該輕易指責自己，小人物如我輩者，能有的是一個清楚的腦袋，讓自己面對苦難時不致於方寸盡失。

The cause of an issue can have uncountable number of reasons, and we are not in any position to judge. More over, we should not always blame ourselves. Little people like us can only hope to have a clear and rational mind, so that we don't loss composure when faced with difficulties.

而懺悔者面對自己，也需要提出具體的自我對治方法 ，不使自己的懺悔流於形式，自欺欺人，用真正行動力徹底挽救自己 。

You need to face yourself as you repent, and come up with concrete methods to correct and change yourself. Repentance should not be formulaic and shallow, because it will only cause you to deceive yourself. You need to use real behaviors to save yourself.

半寄 Master Ban Ji

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業的學理 2 A Discourse on Deeds 2

惡業看似恐怖但是想辦法，一定有解決的管道，傳統上的教法都會要求懺悔。

"Bad deed" might seem horrifying from karmic debt's perspective, but there is a way to handle it if you are willing to try. Traditional Buddhists think repentance is the main method for dealing with "bad deeds."

懺悔是一定要的，但它只是一個起頭的動作，有些人根本不認為自己有錯，反而是在一種壓力下認錯，或者是一直很不順利，只好認為自己有錯，但是這些心態都不能幫助自己。

Of course repentance is necessary, but it is only the beginning. Some people do not think what they did was bad, and they agree to admit their mistakes out of pressure. Others agree to admit mistake simply because of constant failures. These attitudes do not help.

惡業會成立，一個必然條件，一定是攻擊過別人，或者是心理面不斷詛咒別人，還有競爭引發的，甚至於是保護自己造成(保護自己歸屬於糾纏，對方被殺會想報復表面上看起來也像惡業)惡業是很多行為的統稱，層次上、內、外、的結構是相當複雜的，不能就外表的遭遇去斷定。

"Bad deeds" do not appear out of thin air. They are produced when you attacked other people, or with your constantly wishing other people ill. In additional, "bad deeds" can be the result of competition, even from self-defense. (Self-defense is classified as entanglement. If you killed another person as a result of self-defense, the person that you killed will want his revenge. On the surface, it can look like a "bad deed".) "Bad deed" is a general name for many type of behaviors, and can be very complicated. These behaviors cannot be judged simply from the appearance.

但總得舉個解決例子: 假設你以前有暴力傾向，現在改了，但人們依舊對你不友善，那要忍耐，因為被你攻擊過的痛苦點還沒有消失，你想快一點度過，可以! 設法讓自己內心暴力的來源一併消失，不要以為外面不攻擊別人就可以，那樣當然也很好，但你想快點解脫痛苦，當然連根挖除是最快的方法。

Let's use an example. If you had a tendency toward violence but have since changed. People will still not be friendly toward you. But you will need to endure these unfriendliness, because the pains as the results of your past violence have not completely disappeared. If you want them to pass quickly, you will need to make the sources for you violent tendencies vanish. It is not enough to simply not attack other people. It is of course good not to do so, but if you want to be quickly released from this situation, the best and fastest way is to excavate the root of violence.

再說被糾纏的人，也很痛苦。 然而這不是自己的錯，那怎辦呢? 練武功，練什麼武功，佛法的武功，用對的思維方法強化內心，不能用懺悔法想解決，那沒用，會糾纏你表示侵略者不甘被殺，那你懺悔是想還他一條命嗎? 如果不是請用其他方式! 用思維聚集的力量，強而有力的擺脫糾纏，用懺悔只會讓自己的心志更加削弱，到頭真成了苦海無邊。

It is also very painful for the person who are entangled in the other side of a "bad deed" as a victim. Of course this is not the victim's fault. Then what? The solution is to practice "kung-fu". What kind of "kung-fu?" "Buddhist kung-fu". That is to strengthen your heart and mind with correct reasoning. As a victim, you cannot use repentance because it is useless. An attacker engaged you in a struggle because he does not want to be killed. So you want to give him his lifeline by repenting? If the answer is no, then you need to find another way. Use the power that is the result of your reasoning abilities to get yourself released from this struggle. Repentance will only reduce your will, and in the end, it will really become suffering without end.

半寄 Master Ban Ji 

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業的學理 1 A Discourse on Deeds 1

[Note:] 業 in here means "action that was accomplished", so I use "deed" to translate this word to mean "that which is done." 業 are often translated as "Karma", but I think "deed" is better here.

上了年紀的人，或多或少有一種體會，一生的遭遇雷同點很多，這個人不喜歡，換了一個也差不多，這個行業不怎麼賺錢，下一個更慘! 通常這些倒楣事一再重演，便想算命，改名字、指責別人、就是不曾冷靜下來想自己。

When a person reaches a certain age, he might have a feeling that there are many similar encounters in one's life. I don't like this person, but that other one is not much better. This business didn't make a lot of money, but the next was even worse. These sorts of unlucky things kept repeating to a person, and he might seek out fortune tellers, blaming others and even change names to try to change his fortune. But he will never stop and think about himself as the cause of these bad fortunes.

職場上也有很多方法，教人如何運作自己與別人相處，甚至管理! 但那是外在的自我強化。

There are many self-improvement books that teach a person how to live, relate and work with other people, even how to manage them. But these only teaches you how to do so externally, with a facade.

為生存必要戴的面具，相信大多數的人，是不敢觸摸自己很虛的那個區塊，怕觸摸後會崩潰! 大多數人因害怕，而任由自己浮浮沈沈一生!

The masks that people must wear are part of life. But I believe many people are afraid to touch the emptiness and darkness within oneself. They fear that they will fall apart and collapse once they see and touch emptiness and darkness. Because of fear, most people allows themselves to float away their own lives.

人從小到大儘管命運再怎麼不同，受某種無形力量牽引，而導致人的一生，那種冥冥之中有的一種感覺，相信大多數有年齡的人不會否認，那就是業的牽引，福業引人至有福處，惡業引人至恐怖處!

Many people must have the feeling that they were pushed and tugged by some invisible forces in their lives, guiding them from one place to another. That's is the force of deeds. Positive deeds lead to blessed land, and negative deeds lead to horror.

【 業 】已作成的事，既然成了，果便開始產生威力。福業大家欣然接受，惡業人人都說因果(簡單說法)是沒有的，不能相信的，但這樣說就能趨吉避凶嗎?若是可以我大慨要放棄修行，就因沒辦法，我也只好乖乖面對自己的一切 !

A deed is that which is done by an action. Since the action is finished, the karmic result will begin to exert itself. Of course, everyone is happy to get good karmic results. But when people have bad karmic results, they say "bad karma" (the simplistic version) is not real and cannot be believed. But can one get better fortune and avoid bad luck by simply denying the existence of bad karma? If that is the case, I would quit practicing Buddhism myself. But that is not the case, so I need to face the consequence of my actions.

很多纏縛於身的枷鎖，不是說不要就可以不要，真走到了! 或許祇能無語問蒼天! 惡業的可怕! 在於人身心，都受到牽制，想自由還完債再說!

Shackles and chains that tie us are not something that we can freely remove. The horror of bad deeds is that they tie around both our bodies and spirits. Freedom is only possible after all the karmic debts have been paid.

{業}一種無形的力量，卻牢牢繫住每一個人，不論你有無信仰。很多無形的感覺寫在自己的人生裡，無法寫在教科書上的。

Deed is an invisible force, but it is firmly around everyone, regardless of your faith. There are many unseen feelings that are written on one's life. These cannot be written down in a text book.

半寄 Master Ban Ji

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佛法的思向 11 A Guide to Buddhist Thoughts 11

一種擇辨能力，在想進步的人心中有了堅固的力量，人間新世代的混亂，新世代的思路，依然在開展中，而且加劇變動，有了自己的見解，或對的思考方向，能讓自己{明白}的生活著，明白這件事應該是要大腦費點力的。

Armed with the ability to judge, a person with intent to improve himself will be able to live with clarity in the world. The chaos and confusion of the new era, new lines of thoughts that are still under development, and a changing world will no longer confuse someone who has his own view and reasoning ability. But let's be clear, this takes some work.

相信許許多多的人，為想追求更好的出處焦白了頭髮，在家的，出家的，思維一下為自己關鍵性的想法打下基礎!

I believe many people, whether living in the world or in seclusion as a monk, have grow many grey hairs trying to figure out a better future for themselves. I believe that these people all need to create a foundation of thinking and reasoning ability. Because the ability to think and to reason is the crux.

業障說的消極論點，關閉佛教思想之路，連佛也成了神！如果說：存在人內心的世界不那麼怯弱，不似一個孩子祇會祈求，能像大人一般，某些事可以自己作決定。當然你才能稍睜開眼睛、打開耳朵，看看外面的世界，看看、聽聽別人說些什麼做些什麼！也為自己儲存雄厚資本。

The pessimistic views of negative karma ended the progress of Buddhist ideas. This view forced Buddha to become a God. If people are not so cowardly, if people can decide as a adult, and not like a child, who is only able to beg and pray, then people will be able to open their eyes, open their ears and look around and hear the world around them. They will be able to know what people are saying and doing, and in the process, accumulate some intellectual capitals for themselves.

龍樹菩薩所著中觀論，論中內涵主要有八不中道，亦既透過辯證方法，一一破除別人的想法，也一一破除自己的錯誤思想。法不辯不明！但哲學式的思辯，又很難為一般人所接受，但不透過高難度的哲思，存在心中那個根深的我，又很難挖掘！

Nagarjuna's Mūlamadhyamakakārikā's essence of "Eight Negations of The Middle Path" uses dialectical method to eradicate other people's ideas, and also to get rid of one's own incorrect thinking.

Dharma needs to be debated, otherwise, it cannot be understood! However, philosophical debates are hard for most people to accept. But without the challenging philosophy, it is hard to uncover the "Me" that is buried deep inside.

這也是空法思想窒礙難行所在！如果假設空法是金字塔的頂點，那麼先鋪陳一些平面型的架構當基礎，再放上梯子，應該也上得去才對！

This is a recurrent problem for Śūnyatā. But if Śūnyatā is at the peak of a pyramid, by laying some scaffold as a base, and adding some ladders, we should be able to get to the top as well.

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弱點 3 Weaknesses 3

Sometimes, we have a weakness, and we don't even know it.

有時候，我們甚至不知道自己的弱點究竟在哪裡？

This is where we can all use a little bit of help from an outside observer to let us know.

這時，別人可以提醒，讓我們知道自己的弱點。

For example, some people love to bargain with the shop owner and get a better deal. Some people are reluctant to do so.

例如，有些人喜歡與賣方討價還價，有些人不願意這樣做。

For people who like to bargain, they don't understand why more people won't bargain. Why do they want to leave money in shopkeepers' pockets?

喜歡討價還價的人，永遠也不明白為什麼有些人不想。能夠少付錢就少付錢，為什麼要多付錢給賣方？

For people who loathe to bargain, they don't understand why other people have the courage and the skill to bargain, and why do they care about getting a little bit of advantage, even if it's only some small nominal values. They think it is because of greed.

不想討價還價的人，也不明白為什麼其他人膽敢、且有技巧的討價還價。為什麼他們會為一點點錢如此的計較？ 不想討價還價的人認為這就是「貪」。

It is possible that some people don't like to bargain, because they are indifference to the price.

有可能，某些人不喜歡討價還價，因為他們對這些東西的價錢不是很在乎。

Some people don't do this because of their cultural background, they might think this is an inappropriate behavior.

有些人，可能是因為這不是他們的文化背景，認為這是不適當的行為。

But it is also possible that some people don't like to bargain because they were hurt in the process before, so now they avoid it because of sorrow.

但也有可能某些人不喜歡討價還價，是因為他們在這個過程中被傷害過，所以現在他們避免討價還價、避免想起悲傷的經驗。

There might be others who do not like to bargain because they do not like confrontations. They are actually fearful of confrontations.

有些人不喜歡跟他人對抗，但他們內心其實是「害怕對抗」的。

While these weaknesses might not be of any importance in getting a good price, in other circumstances, they can be a matter of utmost importance.

雖然這些弱點在買東西這方面不是很重要，然在其他情況下，這些弱點可能成為關鍵。

When your principles are been attacked, do you stand up and defend yourself? Or do you let your "fear of confrontation" or "avoidance of sorrow" take over? When your livelihood are been attacked, what do you do? When your survival is at stake, what then?

當您的原則被攻擊，您會站起來捍衛自己嗎？ 或者您用自己「避免悲傷」或「害怕對抗」 的情緒來應付這些攻擊？當您的生活遭到襲擊，會怎麼做呢？當您的生存受到威脅時，該怎麼辦呢？

Constant "avoidance of sorrow" and "fear of confrontation" can lead you to believe that these are not weaknesses, that it's just the way you are. You lie to yourself the reason for your choices.

長期的「避免悲傷」或「害怕對抗」會讓您相信這些都不是弱點，只是本性，自然流露出來。就這樣，您欺騙了自己。

Now, don't go right out and start bargain with every store. That is not the point. Because people who like to bargain might have issues too. The important things is to start to understand yourself from every encounters in life.

不是說您每次去買東西都要討價還價，這並不是重點。 因為喜歡討價還價的人，也可能有弱點才喜歡討價還價的。 重點是，要從生活中遇到的事去開始了解自己。

Understand yourself is the most important first step. 

「了解自己」是最重要的第一步。

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弱點 2 Weaknesses 2

Previously, we have outlined human weaknesses into five basic poisons, Greed, Anger, Ignorance, Fear and Sorrow. However, this does not mean that this is all there is, and does not mean that these five poisons can be consider to be separated and allow us to focus on them one at the time.

之前，我們概述了人性的弱點， 也把它分為五毒， 「貪」，「瞋」，「痴」，「怖」和「悲」。但這不表示五毒可以被考慮分開，也不表示這是所有的弱點。

Human emotions are very complicated. The reason that we have outlined these five categories is to make it easier to discuss. We could name hundreds if not thousands of different emotions, but that will be too many, and cause people to worry about creating bad karma all the time. We could also generalize these emotions and call them "human nature", but that's too board and can cause people not knowing where to begin.

人性是非常複雜的。 提出這五個類別的原因，是讓我們比較容易討論人性的弱點。 當然，我們也可以分類得非常細，來討論數百種不同的情緒。 但這似乎太多，會讓大家生活得很辛苦，常常提心吊膽、怕造「惡果」。我們也可以概括這些稱之為「人性」，但這樣太廣泛了，讓人不知道該從哪裡開始。

These categories exist for the convenience of discussion.

這五毒的類別，只是為了方便大家討論而已。

Another difficulty is that these emotions intertwines. The emotion that we see on the surface may not be caused by that weakness. For example, appearance of anger can be the result of Sorrow, and appearance of greed can be result of Fear.

另一個困難是，這些情緒是糾結的。 表面看到的情緒，不一定跟內心的情緒一樣。 「瞋」的外觀可能是內心的「悲」所創造的，或「貪」的外觀可能是內心的「怖」所引發的。

To prevent himself to be yelled at, your boyfriend could start by be angry with you, so he doesn't have to feel the Sorrow that he is expecting.

為了不想要覺得傷心難過（「悲」），您的家人可能先對您生氣。

He's greedy about money, because he is afraid that he might end up broke. But he's afraid of been broke (Fear), because he wants to avoid the sorrow of seeing his father penniless begging on the street (Sorrow).

他貪財，因為他害怕會沒錢（「怖」）。但他害怕沒錢，因為他記得父親在街上乞討身無分文的悲哀（「悲」）。

But people outside of you cannot tell them apart. They could say you appear angry, but they don't really know why. Only you know why and sometime, the root of the emotions runs very deep, underneath many different levels.

但別人是無法知道這些細節，只有你自己才能清楚。他們知道您在生氣，但不知道為什麼。只有您知道，而有時，這些情緒的根源是在自己的最內心深處。 

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弱點 1 Weaknesses 1

As we have discussed before, the goal of our method is to change ourselves by conquering our weaknesses. The first step to conquer our weaknesses is to understand ourselves.

正如之前討論過，我們法門的目標是從征服我們的弱點去改變自己。 征服弱點的第一步是要了解自己。

Most of our weaknesses are easy to detect. The three poisons of Greed, Anger, Ignorance are the most recognizable ones. Most people know when they have succumbed to one of these three, it is only a matter of whether they acknowledge it or not. These weaknesses are easy to detect because they are aggressive in nature. They cause you to lash out at someone or something.

大部分的弱點都很容易發覺，像三毒「貪」，「瞋」，「痴」。大多數人都知道當他們做了其中之一，不管願不願意承認，這些弱點都很容易被察覺。 因為它們的本質都具有侵略性，它們容易使您攻擊某人或某事。

However, the recipients of these aggressions have weaknesses that they need to eliminate as well. Because if you received and did not properly take care of these aggressions, you will accumulate negative karma as well. However, these weaknesses are usually not talked about in most Buddhist teachings because they usually are lumped into dukkha (suffering).

然而，接受這些攻擊的人，也有弱點需要消除。 如果您無法應付攻擊，也會累積「業障」。 然而，這些弱點通常都沒有被大多數佛教注意到，因為他們認為這些弱點都是「苦」。

Why do the victims accumulate negative karma? Because they received a Karmic Result that is negative in nature.

為什麼受害者會累積「業障」？因為他們得到的「果」是 「惡」性的。

For example, when you are mugged on the street, not only do you loss some money, you will also fear walking on the street or people who might dress and looked like your attacker. As a result, you might be less likely to go out and interact with people. You become afraid.

例如，您在街上被搶，不但損失了一些錢，以後出門，對街上的人也會提高警覺、神經兮兮。 因此，您可能不敢出門、與人交往，因為害怕。

Your boyfriend has a fight with you. And instead of fighting back, you go back to your place and cried. You become sad.

您的男友要跟您吵架，但您不想跟他吵而回家哭，因為難過。

Karmic Result of these types will slowly change you and make you weaker, and the result is that you will not be able to live freely.

這種「惡果」會慢慢的改變您，讓您變弱，結果是：您將無法自由的生活。

We have all heard stories of the victim of domestic violence. We have all marveled at these victim, and don't understand why they don't leave earlier. The truth of the matter is that they cannot because the negative Karmic Result of the violence has made them weak and unable to face their situation. They want to escape, but cannot because of this all too real negative karma. It's only when they received external help, or their fear for their lives is greater than their fear of the attacker, that they are able to seek alternatives.

我們都聽過家庭暴力的受害者的故事。我們都驚訝為什麼這些受害者不早一點離開，他們無法離開，因為這些「惡果」的累積已使他們虛弱，無法面對自己的狀況。 他們想跑，但內心害怕。只有透過外在的幫助，或他們對生命的恐懼大於對攻擊者的恐懼才會想辦法改變。

These Karmic Results create a feedback loop in victims, and we all have them because we have all been attacked before, one way or another. We all have two poisons of "Fear" and "Sorrow" in us as well.

這些「惡果」在受害者裡循環強化， 我們也都有，因為我們都被攻擊跟受傷過。 我們都有「怖」（恐懼，憂心）和「悲」（悲傷）這兩毒在自我意識裡。

If we want to find the Truth, these two poisons also need to be eliminated.

如果您要尋找真相，這兩毒，也是需要被消滅的。

Next Part 下一篇

自我改善 Self-Improvements

There are many books on self-improvements on the market, and some of you might think our approach is similar to theirs.

市面上有很多討論自我改善的書，或許有些人會認為我們跟那些書所說的很類似。

That is not the case.

事實上，並非如此。

Many of these self-improvements works on the surface or the appearances of "you", and many of them only work on a specific aspect of "you." However, we want you to change yourself from within.

這些自我改善的書，是想要改變表面上的「您」，而且只能改變某一方面。 但是，我們希望您能從內心改變自己。

They want to change your mechanical properties, but we want you to change your nature by conquering your weakness. If you can remove your weaknesses from within, you will become a different person, and all the non-desirable traits will simply vanish, because all the non-desirable traits are simply manifestations of the weaknesses within you.

他們想改變您的機械性能，但我們希望您能征服您的弱點來改變本性。 如果您可以刪除弱點，您將成為一個不同的人；所有不理想的特性會自然消失，因為所有不理想的特性都是因您的弱點而產生的。

For example, one book might teach you how to project self-confidences. But for us, "self-confidences" is the natural consequence of no fear. Because you will understand that there is no need to be afraid.

例如，一本書會教「如何讓別人認為您有自信」。 但對於我們來說，自信是消除恐懼的結果，因為你會明白：根本不需要有恐懼的感覺。

Another one might teach you how to management your anger. But for us, "anger management" is not necessary, because you will understand that there is no need to be angry.

另一本書可能會教您如何管理自己的情緒、處理憤怒的狀態。 但對我們來說，「情緒管理」是沒有必要的，因為您會明白：根本沒有必要生氣。

A third book might teach you how to cure your addictions. But for us, you will naturally stop addictions because you will have no need to be greedy. You will have no need to continue feeding the emptiness within you with your addictions.

再另一本書會教您如何治癒上癮的自己。 但是對於我們來說，您自然會停止不需要的癮，因為您不會貪、內心不會有空虛，也就沒必要運用「上癮」來繼續餵養自己。

All the articles that we have published since the end of "Our Method" have all been our observations of the world of Practice. They are not instructions. The first step to the instruction have all be published under "Our Method".

在這個部落格裡，所有「修行法門」之後的文章，都是我們對修行世界的觀察。 不是方法，因為所有關於法門的第一步都已經說明了。

Our articles on the Dark Side, the Light Side, Suffering, Greed, Karma and everything else, are all observations based on our understanding. The point of these articles is to provide you with another way of looking at the world of Practice, and to stimulate you. And by give you the other side of the coin, maybe you can find the epiphany or the courage needed to change yourself.

之後的文章，像「黑暗面」，「光明面」，「苦」，「貪」，「因緣果」...等等，只是我們的觀察。 這些文章的要點是提供不一樣的想法來刺激您，希望看到硬幣的另一面，您或許可以找到需要改變自己的頓悟，或改變自己的勇氣。

These articles also give you information so that you can make informed choices.

這些文章同時也給您知識，所以您可以做明智的選擇。

The point of these articles is not to tell you to do this or do that. That's not our intent. We do not seek to define Precepts or Virtues.

這些文章的要點不是要告訴您做這個或做那個，這些都不是我們的本意，我們不會要求您一定要守戒或行善。

The only thing that we will tell you that you need to do is to understand yourself so that you can defeat your weaknesses. Because everything else naturally follows.

我們只會叫您做一件事：就是了解自己去刪除弱點，其它自然就會發生。

佛法的思向 10 A Guide to Buddhist Thoughts 10

在中村元先生所著《東方民族的思維方法》一書中提及：一些哲學家無視「業」的報償和懲罰，而從善行為的本身去尋求有價值的善。以此來鼓勵遵守道德準則，以便領悟人生的至善。這種內在之善的倫理設想了行為的固有價值，這種價值無需依賴「神」的觀念。

In Ways of Thinking of Eastern Peoples: India, China, Tibet, Japan., Nakamura Hajime wrote that some philosophers ignore the reward and punishment of Karma. They choose to find virtue in virtuous behaviors. This idea, they think, will encourage people to accept and practice ethical standards, so they can comprehend virtuous nature of human life. This theory of internal virtue assumes that behaviors have values in and of themselves, and these values do not rely on the concept of divinity, or God.

不知道大部份的佛教徒看見此段文字，作何感想？ 傳統觀念總以為消除罪障為修法者一大目標，但現在提出為「善行為」而不顧代價，且這種行為由自己決定；

I wonder how most Buddhists feel about this idea. Traditionally, eliminate sins and bad karma are the major goals of any practitioners. But now that some philosophers have put forward the idea that one should perform virtuous behaviors without regard to cost, and that the decisions for virtuous behavior rests on oneself, and not on some outside influences.

傳統修法者的腦海裡，怕是很難有修善法還得付出代價的想法！當然得有代價！譬如說：救溺水者，得先學會游泳，不會游泳去救人，得賠上自己的命！

In the mind of a traditional practitioner, it is probably difficult to accept the concept that virtue has a cost. Of course virtue has a cost. For example, if you want to save a person who is drowning, you need to learn how to swim first. If you don't know how to swim and rush to save the drowning person, you will forfeit your life.

這些點引發一些內心問題，其一，如果你自己熱愛生命，看見一個人死在你面前，前提是你不會游泳，這該是個打擊，而且永烙心底！其二，不會游泳跳下去救人，自己也死了，如果還存有想像空間，自己會不會後悔！

This scenario should elicit some internal dialogs. One, if you love life, and you see a person dying in front of you, and you cannot swim, it should come as a blow that will brand your heart and mind forever. Two, if you die in an attempt to save this person because you cannot swim. Would you regret your decision, if you can still think?

許多事就這樣，活生生在你面前，良心的掙扎、徘徊都無濟於事，你必須當下作出決定，而且一肩扛起自己所作決定的代價，無論救與不救！

Many issues are like this. The issues are happening in front of you, your internal struggle of conscience is useless. You need make a decision immediately, and to shoulder the cost of your decision, whether you have decide to save the person or not.

但人很難讓自己死而無憾、或明明白白！甚或抉擇個什麼都很難！那須要智慧，智慧又來自思想；正確的思想，培植正確的思考能力，修法的過程把思考能力列入必修功課，才能建立架構。 一個法門、一個說法、甚或一個新興的教派擺在你面前，如何使自己有能力判別、解讀、認清楚能吸收什麼？不能吸收的又是什麼？

It is difficult to die without regret, or with clarity. Even deciding to die is difficult. That requires wisdom. Wisdom comes from thinking; the correct thinking. Developing the ability to think correctly is part of the require training for every practitioner. This is necessary because every practitioner needs to have an intellectual framework within him. When a new method, a new phrase, or even a new school of thoughts are presented in front of you, how do you have the ability to judge and interpret? How do you know what you should absorb, and what you should not absorb?

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佛教還債說 第六步 Paying Karmic Debt with Buddhism, The Sixth Step

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.

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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

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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

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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

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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

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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

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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.

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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

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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。

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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！

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。


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