當下，這個詞很廣泛的被應用，人到底能不能在當下做些什麼 ? 來討論一下。
"This Instant"[Note] is a widely used phrase. Let us discuss whether a person can do anything "This Instant".
最近賈伯斯的往生，激起很大的討論，討論的內容多會指向他所修學的佛教，特別是{ 禪 }的教導。
Recently, Steve Job's passing invoked many discussions. Many of these discussions talked about his Buddhist learning, especially in Zen Buddhism.
禪宗說了很多當下的應用，但是因傾向不立文字的教導，內容究竟是什麼 ? 常讓學習者一頭霧水。
Zen Buddhism talked about the application of "This Instant," but because Zen Buddhism tends not to teach using texts, the content of its teachings can be nebulous to the students of Zen Buddhism.
想一下 ! { 當下} 如果可以被使用的人應用，那這個人背後練過多少功夫 ? { 當下 } 可以被使用就代表自己很熟悉，很熟悉於不須要思考的反應，而又是對的做法，想那樣的使用功夫，當然得先看看是怎麼練的。
Think about it, if a person can apply "This Instant," can you imagine the efforts and practices this person endured? If you can do things "This Instant", it means that you are very familiar with it. You are familiar enough with the issue to be able to come up with the correct action without thinking.
通常人在面對一件事的時候，會有幾種反應來處理事情： 一，父母的教法， 二，社會的看法，三，自己的經驗，四，同儕的做法。這些都反應完了還是不能解決，才會再去想其他能用上的方式。
Often, when faced with a situation, we usually react by 1. using the teachings from the parents, 2. adopting the view of the society, 3. acting based on our own experiences, and 4. utilizing methods used by our peers. It's only when none of these reactions is able to resolve the situation that we will consider other methods.
用這麼多條件去面對事情，照理說 : 取得了相當的優勢，應該已可解決事情，但也因為佔據了太多經驗法則，人能進步的空間遭到擠壓，事情是處理了，但相信很多人會常常有事情不盡完善，如果可以還想重頭再做一次的感覺 !
It might be reasonable to say that since we have so many methods at our disposal, we already have significant advantageous and should be able to resolve many issues. However, it is because there are so many methods, there is no room for progress. We might have resolved the situation, but I believe that many resolutions are incomplete, and many of us to would often like to have the chance to result the situation once again.
半寄 Master Ban Ji
[Note] 當下 means instantly or this moment. In Chinese, it can be used as a noun or a verb. But I'll use "This Instant" regardless of English usage.
2011年12月8日 星期四
2011年12月7日 星期三
佛法的思向 15 A Guide to Buddhist Thoughts 15
一直以為佛學從哲學變為宗教後，說法一直傾向消極論，甚至連消極也不須理由。 就是一個「苦」字括代一切，直把千年思想逼至牆角；
I always thought that when Buddhism transformed from philosophy to religion, its wordings became negative and passive, and it doesn't even need a justification for this negativity. Everything is summed up in one word, "dukkha" (suffering), and pushed thousand years of finest thoughts into a corner.
一個思想體系形成，中間思辯再思辯，更甚者得付出生命代價，連佛陀成道，也是 對印度思 想再提昇、再重新出發的代表解釋，過程中一再經歷的誤解與追殺，還 是牽扯新舊思想 的相互不容，人為問題尚且不論，就是因為能建立相當的思考架 構，佛法才能廣為流傳，否則早在古代思想蓬勃、群雄並起時，就已被淘汰，那能流傳至今？
Formation of an ideology is not a simple matter. It must went through numerous debates. Sometimes, practitioners must sacrifice their lives for their ideas. Buddha took the ideas and concepts of the Indian culture of his time, elevated them and created new interpretations. In the process, he was hunted for his ideas and experienced many misunderstandings, all because of the incompatibility between the new and the old ideas, not to mention man-made problems. But because he was able to create a comprehensive framework, Buddhism is able to spread and endure. Otherwise, in the ancient time when there are a lot of competing ideas, Buddhism would already be eliminated.
反倒今人思想墮落不說，還拚了命拿最簡單的想法硬擠掉千年命脈，真是苦哉！ 〈這個苦字當比前面那個苦字了得！〉。
Then, we look at today. People's thoughts not only have deteriorated further, they also work hard to use the simplest words to squeeze out the lifeblood of the idea of the millennium. This is really suffering. (This suffering is even more so that the "dukkha" used previously.)
以消極的觀點看，人間是一個屠宰場！逼得人無處容身！然而在大環境裏，人類 自己已經取得生活優勢，反而逼迫其他動物無法生存，那人如不能在人的優勢環境 中生存，理當也是人自己的問題。不從人自己身上下手，問題怎麼解決？而且人有相當不能理解的感情、負面的作為，如一再拿消極的方式面對，是否與吸嗎啡一般，陷入更多的迷惘？
From a negative point of view, the world is a slaughterhouse. People are forced to have nowhere to go. However, in this environment, mankind has the superiority and is able to force other creatures to extinction. If people cannot survive in an environment when mankind has the advantage, it should be mankind's problem. If we don't start with ourselves, how do we solve this problem? Furthermore, mankind have many irrational emotions and negative behaviors, if we keep use passive and negative methods to face these negativity, will it be similar to smoking opium, sinking further into more confusion?
多年來，致力於慧學的努力，以前覺得慧多定少，心易浮動；如今卻覺慧學愈多， 愈風清月明！當然是有條件的，至少是一個自我思想體系的完成！
Over the years, I have dedicated myself to learn the wisdom of Buddha. Before, I always felt that I have more wisdom than concentration, because my mind can wander easily. But now, I think that as I accumulate more Buddhist wisdom, I see more clearly. Of course there is a pre-requisite for this clarity, and it is the completion of an ideological framework within myself.
試著用粗淺一些的文字，表達對「空法」的理解，許多未完善處，留予探討者去挖 掘！畢竟不是理論式的窮闢精晰！
I tried to use some simple words to expression my understanding of Śūnyatā. This might not be complete, and I'll save them for the explorers to discover the rest for themselves. After all, this is not an attempt at exhaustive discourse.
祇拿出個人認為的重點，加以論述！有心者理當再深入，或許勤於動腦的結果，也 會帶來駐立於人世間的良緣善機！
This is a personal view of the important issues in Buddhism. If you are interested, you should definitely research further. May the result of your own efforts will bring you good karma and good opportunities in the future.
不待春風花不開
及至花開又吹落
Waiting for the spring wind to bloom
Only to fall when the wind blows
中華民國九十二年九月 半寄於南禪精舍
September, 2003 Ban Ji at Nan Zen Vihara
I always thought that when Buddhism transformed from philosophy to religion, its wordings became negative and passive, and it doesn't even need a justification for this negativity. Everything is summed up in one word, "dukkha" (suffering), and pushed thousand years of finest thoughts into a corner.
一個思想體系形成，中間思辯再思辯，更甚者得付出生命代價，連佛陀成道，也是 對印度思 想再提昇、再重新出發的代表解釋，過程中一再經歷的誤解與追殺，還 是牽扯新舊思想 的相互不容，人為問題尚且不論，就是因為能建立相當的思考架 構，佛法才能廣為流傳，否則早在古代思想蓬勃、群雄並起時，就已被淘汰，那能流傳至今？
Formation of an ideology is not a simple matter. It must went through numerous debates. Sometimes, practitioners must sacrifice their lives for their ideas. Buddha took the ideas and concepts of the Indian culture of his time, elevated them and created new interpretations. In the process, he was hunted for his ideas and experienced many misunderstandings, all because of the incompatibility between the new and the old ideas, not to mention man-made problems. But because he was able to create a comprehensive framework, Buddhism is able to spread and endure. Otherwise, in the ancient time when there are a lot of competing ideas, Buddhism would already be eliminated.
反倒今人思想墮落不說，還拚了命拿最簡單的想法硬擠掉千年命脈，真是苦哉！ 〈這個苦字當比前面那個苦字了得！〉。
Then, we look at today. People's thoughts not only have deteriorated further, they also work hard to use the simplest words to squeeze out the lifeblood of the idea of the millennium. This is really suffering. (This suffering is even more so that the "dukkha" used previously.)
以消極的觀點看，人間是一個屠宰場！逼得人無處容身！然而在大環境裏，人類 自己已經取得生活優勢，反而逼迫其他動物無法生存，那人如不能在人的優勢環境 中生存，理當也是人自己的問題。不從人自己身上下手，問題怎麼解決？而且人有相當不能理解的感情、負面的作為，如一再拿消極的方式面對，是否與吸嗎啡一般，陷入更多的迷惘？
From a negative point of view, the world is a slaughterhouse. People are forced to have nowhere to go. However, in this environment, mankind has the superiority and is able to force other creatures to extinction. If people cannot survive in an environment when mankind has the advantage, it should be mankind's problem. If we don't start with ourselves, how do we solve this problem? Furthermore, mankind have many irrational emotions and negative behaviors, if we keep use passive and negative methods to face these negativity, will it be similar to smoking opium, sinking further into more confusion?
多年來，致力於慧學的努力，以前覺得慧多定少，心易浮動；如今卻覺慧學愈多， 愈風清月明！當然是有條件的，至少是一個自我思想體系的完成！
Over the years, I have dedicated myself to learn the wisdom of Buddha. Before, I always felt that I have more wisdom than concentration, because my mind can wander easily. But now, I think that as I accumulate more Buddhist wisdom, I see more clearly. Of course there is a pre-requisite for this clarity, and it is the completion of an ideological framework within myself.
試著用粗淺一些的文字，表達對「空法」的理解，許多未完善處，留予探討者去挖 掘！畢竟不是理論式的窮闢精晰！
I tried to use some simple words to expression my understanding of Śūnyatā. This might not be complete, and I'll save them for the explorers to discover the rest for themselves. After all, this is not an attempt at exhaustive discourse.
祇拿出個人認為的重點，加以論述！有心者理當再深入，或許勤於動腦的結果，也 會帶來駐立於人世間的良緣善機！
This is a personal view of the important issues in Buddhism. If you are interested, you should definitely research further. May the result of your own efforts will bring you good karma and good opportunities in the future.
不待春風花不開
及至花開又吹落
Waiting for the spring wind to bloom
Only to fall when the wind blows
中華民國九十二年九月 半寄於南禪精舍
September, 2003 Ban Ji at Nan Zen Vihara
2011年12月6日 星期二
前世今生 4 Past and Present Lives 4
我在修行的過程中，意外發覺前世今生的重要，除了1，2 篇所說競爭的公平性外，很多人的情感也須藉追憶撫平，前世今生變成橋樑，讓人有機會接軌自己失落的過去，安撫殘敗的生命。
I accidentally discovered the importance of previous and present lives during my Practice. Other than the issues of fairness discussed in part 1 and 2, many people's emotions can also be heal through memories. Past and present lives become a bridge, give people a chance to connect to a lost past, and to comfort a ruined life.
你覺得社會虧欠你嗎? 你覺得競爭不公平嗎? 回頭看看自己留下了什麼樣的積蓄?
Do you think the society owes you? Do you think competition is unfair? Did you ever look at what you have accumulated?
如果發覺根本沒有存款，怨恨自然消失，說不定自己一直是在負債情形下生存，社會已給自己十分的寬容。
If you find that you have no savings, you would no longer hate the world. Maybe you would even find out that you are living in debt, and the society is already very tolerant of you.
用前世今生的計算方法，會發現生命的起跑點平等，看不到前生，用今生的走過的路計算也會有一些答案，計算方法清楚了，就會知道沒有機會與機運，只有多少積蓄的問題，有存款的人起跑點一定比較快，花一些時間觀察自己吧!
If you considered past and present lives, you will find that the starting points of life are all equal. Even if you cannot see your previous life, you can figure out an answer based on the life that you have lived so far. Once you are clear, you will know that there is no chances and lucks. It is all a matter of savings. People with savings will start faster. So why don't you spent sometime observing yourself.
用很多不同的角度，看待已消失的過去，用修正、彌補、再儲存、什麼方法都好?! 不都是期盼更好的待遇或今生嗎?
You can try to use many angles to look at the previous errors, and use corrections, reparation or deposits, any methods, to give yourself a better treatment and present life.
半寄 Master Ban Ji
上一篇 Previous Part
I accidentally discovered the importance of previous and present lives during my Practice. Other than the issues of fairness discussed in part 1 and 2, many people's emotions can also be heal through memories. Past and present lives become a bridge, give people a chance to connect to a lost past, and to comfort a ruined life.
你覺得社會虧欠你嗎? 你覺得競爭不公平嗎? 回頭看看自己留下了什麼樣的積蓄?
Do you think the society owes you? Do you think competition is unfair? Did you ever look at what you have accumulated?
如果發覺根本沒有存款，怨恨自然消失，說不定自己一直是在負債情形下生存，社會已給自己十分的寬容。
If you find that you have no savings, you would no longer hate the world. Maybe you would even find out that you are living in debt, and the society is already very tolerant of you.
用前世今生的計算方法，會發現生命的起跑點平等，看不到前生，用今生的走過的路計算也會有一些答案，計算方法清楚了，就會知道沒有機會與機運，只有多少積蓄的問題，有存款的人起跑點一定比較快，花一些時間觀察自己吧!
If you considered past and present lives, you will find that the starting points of life are all equal. Even if you cannot see your previous life, you can figure out an answer based on the life that you have lived so far. Once you are clear, you will know that there is no chances and lucks. It is all a matter of savings. People with savings will start faster. So why don't you spent sometime observing yourself.
用很多不同的角度，看待已消失的過去，用修正、彌補、再儲存、什麼方法都好?! 不都是期盼更好的待遇或今生嗎?
You can try to use many angles to look at the previous errors, and use corrections, reparation or deposits, any methods, to give yourself a better treatment and present life.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月5日 星期一
前世今生 3 Past and Present Lives 3
過去的生命，輝煌的，失敗的，點點滴滴記錄在自己心理，輝煌已過去不能忘懷，自己會下意識的尋求，更可能是盡全力的找，想找回失落的輝煌，失敗呢? 痛苦纏繞像身陷泥沼拔都拔不出來，甚至是自戀般可憐自己。
Past lives, glorious ones and failures, are all recorded in your heart and mind. You cannot forget about the glorious past, and your subconscious might still be looking for it. You might also be making every effort to find the lost glory. What about failures? The pains of failures wrap around you like quicksand with no chance of escape. You might even pity yourself like a narcissist.
尋求前世的生命，像努力記起自己沒做好的事，沒負起的責任，想讓自己去補償。 這樣的尋求不見得都不好，很多的回憶，除了是想念以往外，也給自己一個重新看見自己的機會。
Searching for previous lives, like trying to remember what you did not do well, trying to remember the responsibilities that you have ignored, and find ways to redeem these mistakes, is not a bad thing to do. Recalling the past is not only for longing for the past, it can also be used to give yourself a chance to look at yourself.
一個想重生的人，有機會彌補過去，意義非常重大。
For a person trying to reborn, having a chance to remedy the past is very significant.
許多設法尋求過去的人，心理一定有不為外人所知的痛苦，不論是繁華已去的過去，或者是殘破不堪的過去。 前世的生命跟走過的生命一樣，不是沒有或迷信，反而是一種屬於人性的寬容，要不要繼續留戀，外人插不上手。
Many people who are searching for the past have pains deep within, whether they are searching for a flourishing or a dilapidated past. Past lives are lives that have already gone by, not superstitious and not unreal. It is the leniency of human nature, it allows us to redeem our past mistakes. Whether a person wants to continue to be nostalgia of his past is his own business.
而你想找回什麼樣的過去 ?
What kind of past are you trying to find?
半寄 Master Ban Ji
Past lives, glorious ones and failures, are all recorded in your heart and mind. You cannot forget about the glorious past, and your subconscious might still be looking for it. You might also be making every effort to find the lost glory. What about failures? The pains of failures wrap around you like quicksand with no chance of escape. You might even pity yourself like a narcissist.
尋求前世的生命，像努力記起自己沒做好的事，沒負起的責任，想讓自己去補償。 這樣的尋求不見得都不好，很多的回憶，除了是想念以往外，也給自己一個重新看見自己的機會。
Searching for previous lives, like trying to remember what you did not do well, trying to remember the responsibilities that you have ignored, and find ways to redeem these mistakes, is not a bad thing to do. Recalling the past is not only for longing for the past, it can also be used to give yourself a chance to look at yourself.
一個想重生的人，有機會彌補過去，意義非常重大。
For a person trying to reborn, having a chance to remedy the past is very significant.
許多設法尋求過去的人，心理一定有不為外人所知的痛苦，不論是繁華已去的過去，或者是殘破不堪的過去。 前世的生命跟走過的生命一樣，不是沒有或迷信，反而是一種屬於人性的寬容，要不要繼續留戀，外人插不上手。
Many people who are searching for the past have pains deep within, whether they are searching for a flourishing or a dilapidated past. Past lives are lives that have already gone by, not superstitious and not unreal. It is the leniency of human nature, it allows us to redeem our past mistakes. Whether a person wants to continue to be nostalgia of his past is his own business.
而你想找回什麼樣的過去 ?
What kind of past are you trying to find?
半寄 Master Ban Ji
2011年12月4日 星期日
前世今生 2 Past and Present Lives 2
第 1 篇那樣說，讀者一定想這更沒有依據，前生! 誰看的見。
After reading the first part, most readers would probably think: "Where is the proof for past lives?" Who has seen it?
用個辯論好了，小時候或過往的歲月，你做過的事現在大部份看不見，很多事你忘記了，可認識你的人記得，尤其男生留的種，想不認都不可能，這就是以前的烙印，也是一種人生的軌道。
Let's use this argument. You can no longer see your behaviors and actions of your youth, and probably have forgotten most of them as well. But people who knew you remembered. Especially the seeds of boys and men, they don't even have a choice of not admitting to them. This the marking of the past, it is also a track of life.
你在自己的軌道走，順著軌道就可以找到你，這樣解說前生沒什麼奇怪的，你也可以就今生自己的慣性，清楚的看見自己是誰，一旦清楚自己的作為， ( 就算是現在很多自己做的事都不願意承認，何況過去的事，除非是好處，又會認為降臨自己身上是理所當然。) 你會接受自己大部份的遭遇。
You walk on your track, and you can be found just by following your track. Using this explanation, the concept of previous life should not seem strange. You can use the habitual thoughts and behaviors of this life to clearly see who you really are. Once you clearly understand your behaviors, you will be able to accept most of your encounters. (Most people would not even want to admit things they have done right now, not to mention those of the past. Of course, they also feel that they deserve all the good things that is happening to them.)
假設你從來不曾幫助別人，為什麼會認為別人應該好好對你，或者是你有貢獻過社會，但已領完你的貢獻積蓄，社會為什麼還要優惠你 ?
If you never helped other people, why would you think other people will treat you well. Or, if you had contributed to the society before, but have withdrawn all your savings from the society, why should the society be continue to act favorable to you?
你不曾做過的貢獻，現在卻要求好的回饋或沒有積蓄卻還要提款，當然遭受看起來像不公平的待遇，這都是已往的印記，卻左右現在自己的命運，已過去了的生命不等於沒有。
If you never contributed, but wanted good return, of course you will encounter seemingly unfair treatment. Just like you have no money in the bank but keep trying to withdraw. These are all markings of the past, but they control your fortunes right now. Past life is life that's in the past, but that doesn't mean it didn't exist.
過去推動現在的負與得，現在的一切動作表示你將來命運。
The past gives impetus to today's loss and gain. Today's actions dictate tomorrow's fate.
半寄 Master Ban Ji
After reading the first part, most readers would probably think: "Where is the proof for past lives?" Who has seen it?
用個辯論好了，小時候或過往的歲月，你做過的事現在大部份看不見，很多事你忘記了，可認識你的人記得，尤其男生留的種，想不認都不可能，這就是以前的烙印，也是一種人生的軌道。
Let's use this argument. You can no longer see your behaviors and actions of your youth, and probably have forgotten most of them as well. But people who knew you remembered. Especially the seeds of boys and men, they don't even have a choice of not admitting to them. This the marking of the past, it is also a track of life.
你在自己的軌道走，順著軌道就可以找到你，這樣解說前生沒什麼奇怪的，你也可以就今生自己的慣性，清楚的看見自己是誰，一旦清楚自己的作為， ( 就算是現在很多自己做的事都不願意承認，何況過去的事，除非是好處，又會認為降臨自己身上是理所當然。) 你會接受自己大部份的遭遇。
You walk on your track, and you can be found just by following your track. Using this explanation, the concept of previous life should not seem strange. You can use the habitual thoughts and behaviors of this life to clearly see who you really are. Once you clearly understand your behaviors, you will be able to accept most of your encounters. (Most people would not even want to admit things they have done right now, not to mention those of the past. Of course, they also feel that they deserve all the good things that is happening to them.)
假設你從來不曾幫助別人，為什麼會認為別人應該好好對你，或者是你有貢獻過社會，但已領完你的貢獻積蓄，社會為什麼還要優惠你 ?
If you never helped other people, why would you think other people will treat you well. Or, if you had contributed to the society before, but have withdrawn all your savings from the society, why should the society be continue to act favorable to you?
你不曾做過的貢獻，現在卻要求好的回饋或沒有積蓄卻還要提款，當然遭受看起來像不公平的待遇，這都是已往的印記，卻左右現在自己的命運，已過去了的生命不等於沒有。
If you never contributed, but wanted good return, of course you will encounter seemingly unfair treatment. Just like you have no money in the bank but keep trying to withdraw. These are all markings of the past, but they control your fortunes right now. Past life is life that's in the past, but that doesn't mean it didn't exist.
過去推動現在的負與得，現在的一切動作表示你將來命運。
The past gives impetus to today's loss and gain. Today's actions dictate tomorrow's fate.
半寄 Master Ban Ji
2011年12月3日 星期六
前世今生 1 Past and Present Lives 1
看見很多探討所謂公平的理論，不是激動的認為社會不公平，就是說競爭的不公平，世間不平事何其多 ? 而探討內容再如何精彩，還是無解 !
There are many discussion about fairness. These discussions are either about the unfairness of the society, or the unfairness of competitions. Isn't it a given that the world is full of unfairness? Regardless of how exciting these discussions are, the issues of unfairness remains.
這才是最遺憾的，古往今來，人窮盡多少腦力想解開生命的謎題? 結果是聽的人有聽沒有懂，更可能是說的人也是茫茫然 !
This is what's regrettable. From ancient times to today, many people have exhausted so much efforts hoping to solve the puzzle of life. The result is that people listened, but do not understand. Of course, speakers are probably confused as well.
立足點的公平，教育大部份做得到，其餘混雜很多機會與機運問題，機會與機運有很多人為可以操控的空間，所以往往令世人無法接受，但這裏頭真是這麼的複雜? 令人忿忿不平?
In most cases, education can provide a basis for fairness. The rests are mixed with chances and luck. But there are rooms for manipulation on the matters of chance, so people usually cannot accept them as fair. But is it really this complicated that people cannot help but feel upset over this?
佛法在這裡給了答案。
Buddhism provides an answer.
推論前世我是什麼樣的人，或許不重要，但是自己究竟做了什麼事，很重要。假設你是老師很盡責的教育學生，這輩子一定被教育得好，至少會碰上好老師，以佛教的觀點來說，這是你上輩子教育別人的積蓄，所以這方面會特別得到照 顧。這不是機會與機運，是你的優良行為造成。
The identity of your previous life is not important. It is more important to know what you did in your previous life. For example, if you were a teacher in the previous life, and you did your very best in educating your students. Then you will receive a good education this life time. At least, you will meet good teachers. From the Buddhists' perspective, this is the savings that you have accumulated with your performance as an educator in your previous life time, so you will be able to withdraw these savings in the form of a good education in this one. This is not about chance and fortune. This is the result of your good behavior.
半寄 Master Ban Ji
There are many discussion about fairness. These discussions are either about the unfairness of the society, or the unfairness of competitions. Isn't it a given that the world is full of unfairness? Regardless of how exciting these discussions are, the issues of unfairness remains.
這才是最遺憾的，古往今來，人窮盡多少腦力想解開生命的謎題? 結果是聽的人有聽沒有懂，更可能是說的人也是茫茫然 !
This is what's regrettable. From ancient times to today, many people have exhausted so much efforts hoping to solve the puzzle of life. The result is that people listened, but do not understand. Of course, speakers are probably confused as well.
立足點的公平，教育大部份做得到，其餘混雜很多機會與機運問題，機會與機運有很多人為可以操控的空間，所以往往令世人無法接受，但這裏頭真是這麼的複雜? 令人忿忿不平?
In most cases, education can provide a basis for fairness. The rests are mixed with chances and luck. But there are rooms for manipulation on the matters of chance, so people usually cannot accept them as fair. But is it really this complicated that people cannot help but feel upset over this?
佛法在這裡給了答案。
Buddhism provides an answer.
推論前世我是什麼樣的人，或許不重要，但是自己究竟做了什麼事，很重要。假設你是老師很盡責的教育學生，這輩子一定被教育得好，至少會碰上好老師，以佛教的觀點來說，這是你上輩子教育別人的積蓄，所以這方面會特別得到照 顧。這不是機會與機運，是你的優良行為造成。
The identity of your previous life is not important. It is more important to know what you did in your previous life. For example, if you were a teacher in the previous life, and you did your very best in educating your students. Then you will receive a good education this life time. At least, you will meet good teachers. From the Buddhists' perspective, this is the savings that you have accumulated with your performance as an educator in your previous life time, so you will be able to withdraw these savings in the form of a good education in this one. This is not about chance and fortune. This is the result of your good behavior.
半寄 Master Ban Ji
2011年12月2日 星期五
佛法的思向 14 A Guide to Buddhist Thoughts 14
佛教自印度傳入中國後，大量經典被翻譯，空法的思想亦在此時帶入。但中國思想裏沒有「空」的想法，也不能理解何謂「空」？
Ever since Buddhism's spread into China from India, many Buddhist Texts have been translated, and the concept of Śūnyatā was introduced. However, Śūnyatā is not a concept that existed in Chinese culture, and Chinese could not understand the meaning of Śūnyatā.
解經的人常常用道家的「無」來解釋，且中國向來有「空靈」思想的存在，不論是國畫上的、書法上的，或古代士大夫、知識份子的隱遁都脫不了這層思想。
People who interpreted Buddhist Texts tend to use the concept of "Nothing" from Taoism to explain Śūnyatā. Furthermore, Chinese usually have a concept of "ethereal."[Translator's Note 11] This concept of "ethereal" beauty was pursued in Chinese paintings or Chinese calligraphy. Even the literati and intellects of the ancient China went into recluse in search of this concept.
但個人以為這些想法、做法應該歸類於美學，是情感上的嚮往，如同日本人心中最高的生死是「淒美」，這該都屬於民族文化的結晶，是民族裏感情表達的最高方式，且以感情的認同為主要方式，不需要太多思想背景。
But I think these thoughts should belong in aesthetics, because it is an yearning of the emotions. Just like the Japanese who thought that "Poignant" is the highest level of emotions. These are all crystallization of a culture, and the culture's highest level of expression. We identify with these expressions with emotions, and do not require much thoughts.
但空法不是！它須有相當思想作背景，絕非老莊「無」的思想。早在還在印度時，它就是一個體系的思想，是須通過嚴謹的辯論才能成立的。總覺得「空法思想」影響華人至深，如心經的流傳！但「空法」與「空靈」二者必得清楚劃分再談結合，如同理性與感情，如能並駕齊驅，當屬人間美事！
But not so for Śūnyatā. Much intellectual background is required to understand Śūnyatā It is definitely not Lao-Zhuang's "Nothing". [Translator Note: 12] Even when it was in India, it was an ideological system and was established after rigorous debates. I always thought that Śūnyatā has tremendous influences over Chinese people, as can be seen from the popularity of Heart Sutra. But we still need to differentiate between Śūnyatā and "ethereal" before we can try to combine them. Just like rationality and emotions, if we can eventually apply them together, humanity will benefit for it.
緣起性空、隨緣起而有、隨緣滅而盡，無有實體 ( 不是沒有 的意思 ， 因為聚集而成的實體 ， 是因緣的產品 ， 也就是在因緣的襯托下存在 ， 只承認它因為因緣存在而有 ， 因緣滅了就消失 ， 所以說無有實體 ，有實體就無法滅掉 ，等於不可能再變化 。再改造 ，那可是嚴重的思想錯誤 )，因緣決定一切故曰「空」。
Principle of DOCS, all things are created due to "dependent origination", all things are destroyed due to "dependent origination", no definitive body (This does not mean no body. Because body is a composition, and is the result of Nidānas. We can only admit that it exists due to Nidānas. If the Nidānas is gone, then it will be destroyed as well. Therefore, we said no definitive body. If there is a definitive body, then it cannot be destroyed, and that equates to inability to change. This is a serious misconception.) and Nidānas determines everything. These are all the rationale of Śūnyatā.
換句話說：因緣法懂得愈多，則空法自了然於心！前面所述種種想法、修法，在引出學者心中的障礙；想法錯誤使思想空間為之閉塞，假設空性思想可以具體觸摸，那麼導正想法，便似撕去內心一層薄膜，使空間感增加一些，一層層的撕去，直至空間無限的射放，解脫才乍現曙光！
Another way to say this is that the more we understand Nidānas, the better we will understand Śūnyatā. All the concepts and methods described so far are an attempt to remove obstacles settled deep with in out hearts. Incorrect idea will make it harder for us to think. If Śūnyatā can be touched physically, then we are trying to tear away a thin layer of membrane in our heart to make a little bit of room. Layer after layer, removed, until there is unlimited space for the heart to shine.
[Translator's Note 11:] 空靈 Literally, it means "Space-spirit". It really describes a concept of aesthetic feelings. It's a feeling of unlimited space filled with meanings. So I will simply translate this as "ethereal."
[Translator's Note:12] 老莊 Lao-Zhuang refers to the Laozi and Zhuangzi texts. They are two influential books on Taoism.
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Ever since Buddhism's spread into China from India, many Buddhist Texts have been translated, and the concept of Śūnyatā was introduced. However, Śūnyatā is not a concept that existed in Chinese culture, and Chinese could not understand the meaning of Śūnyatā.
解經的人常常用道家的「無」來解釋，且中國向來有「空靈」思想的存在，不論是國畫上的、書法上的，或古代士大夫、知識份子的隱遁都脫不了這層思想。
People who interpreted Buddhist Texts tend to use the concept of "Nothing" from Taoism to explain Śūnyatā. Furthermore, Chinese usually have a concept of "ethereal."[Translator's Note 11] This concept of "ethereal" beauty was pursued in Chinese paintings or Chinese calligraphy. Even the literati and intellects of the ancient China went into recluse in search of this concept.
但個人以為這些想法、做法應該歸類於美學，是情感上的嚮往，如同日本人心中最高的生死是「淒美」，這該都屬於民族文化的結晶，是民族裏感情表達的最高方式，且以感情的認同為主要方式，不需要太多思想背景。
But I think these thoughts should belong in aesthetics, because it is an yearning of the emotions. Just like the Japanese who thought that "Poignant" is the highest level of emotions. These are all crystallization of a culture, and the culture's highest level of expression. We identify with these expressions with emotions, and do not require much thoughts.
但空法不是！它須有相當思想作背景，絕非老莊「無」的思想。早在還在印度時，它就是一個體系的思想，是須通過嚴謹的辯論才能成立的。總覺得「空法思想」影響華人至深，如心經的流傳！但「空法」與「空靈」二者必得清楚劃分再談結合，如同理性與感情，如能並駕齊驅，當屬人間美事！
But not so for Śūnyatā. Much intellectual background is required to understand Śūnyatā It is definitely not Lao-Zhuang's "Nothing". [Translator Note: 12] Even when it was in India, it was an ideological system and was established after rigorous debates. I always thought that Śūnyatā has tremendous influences over Chinese people, as can be seen from the popularity of Heart Sutra. But we still need to differentiate between Śūnyatā and "ethereal" before we can try to combine them. Just like rationality and emotions, if we can eventually apply them together, humanity will benefit for it.
緣起性空、隨緣起而有、隨緣滅而盡，無有實體 ( 不是沒有 的意思 ， 因為聚集而成的實體 ， 是因緣的產品 ， 也就是在因緣的襯托下存在 ， 只承認它因為因緣存在而有 ， 因緣滅了就消失 ， 所以說無有實體 ，有實體就無法滅掉 ，等於不可能再變化 。再改造 ，那可是嚴重的思想錯誤 )，因緣決定一切故曰「空」。
Principle of DOCS, all things are created due to "dependent origination", all things are destroyed due to "dependent origination", no definitive body (This does not mean no body. Because body is a composition, and is the result of Nidānas. We can only admit that it exists due to Nidānas. If the Nidānas is gone, then it will be destroyed as well. Therefore, we said no definitive body. If there is a definitive body, then it cannot be destroyed, and that equates to inability to change. This is a serious misconception.) and Nidānas determines everything. These are all the rationale of Śūnyatā.
換句話說：因緣法懂得愈多，則空法自了然於心！前面所述種種想法、修法，在引出學者心中的障礙；想法錯誤使思想空間為之閉塞，假設空性思想可以具體觸摸，那麼導正想法，便似撕去內心一層薄膜，使空間感增加一些，一層層的撕去，直至空間無限的射放，解脫才乍現曙光！
Another way to say this is that the more we understand Nidānas, the better we will understand Śūnyatā. All the concepts and methods described so far are an attempt to remove obstacles settled deep with in out hearts. Incorrect idea will make it harder for us to think. If Śūnyatā can be touched physically, then we are trying to tear away a thin layer of membrane in our heart to make a little bit of room. Layer after layer, removed, until there is unlimited space for the heart to shine.
[Translator's Note 11:] 空靈 Literally, it means "Space-spirit". It really describes a concept of aesthetic feelings. It's a feeling of unlimited space filled with meanings. So I will simply translate this as "ethereal."
[Translator's Note:12] 老莊 Lao-Zhuang refers to the Laozi and Zhuangzi texts. They are two influential books on Taoism.
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2011年12月1日 星期四
為什麼要探討真相 Why Search for The Truth
We have said many times, dukkha is not the Truth, and liberate from dukkha is not the purpose for finding the Truth.
我們已經說過很多次，「苦」不是真相，
而且「解脫苦」並不是尋找真相的最終目的。
Then why look for the Truth?
那麼，為什麼要尋找真相呢？
Why do scientists try to explain the creation of the Universe? Why do they try explain how the world works by delving into the infinitesimal realms?
為什麼科學家想要了解宇宙的創造？
為什麼他們要鑽研無限小的世界來解釋宇宙的一切？
Because they are curious.
因為他們有好奇心。
Because in the process of looking for The Truth, we uncover many useful things that help make us and our lives better.
因為在尋找真相的過程中，我們會發現很多有用的東西，
幫助我們自己以及生活更美好。
Scientists did not go about searching for the Truth on how to talk over a great distances.
科學家沒有去尋找一個「讓人可以跟很遠的人說話」的真相。（電話的發明）
Scientists did not go about searching for the Truth on how to see from a great distance away.
科學家沒有去尋找一個「讓人可以看到一個很遠的東西」的真相。（電視的發明）
No, scientists searched for the Truth on how the world works, and in the process, they discovered electricity, and from there, they invented telephone and television.
科學家是在尋找世界的真相，在這個過程中，
他們發現電，進而發明了電話和電視。
Scientists might dream about the concepts of telephone and television, but without the knowledge of electricity, all the dreaming and trying did not get them anywhere. Telephone and television are only byproducts of the search for the Truth.
在這之前，科學家可能夢想電話和電視的發明；
但沒有電的知識，所有的夢想，都不會有用。
電話和電視只是副產品。
Likewise, we should not say that I want to be released from dukkha, so we search for the Truth on how to be released from dukkha.
同樣的， 我們不應該說，我想解脫苦，
所以我們來尋找如何解脫苦的真相。
We should be search for the Truth about ourselves, and in the process, we will discover methods on how to be released from dukkha.
我們應當尋找自己的真相，在這個過程中，
即會發現如何將苦釋放。
And we will discover methods on how to do many other things too.
在找出真相的過程中，我們也會發現如何做其他一樣有用的事。
我們已經說過很多次，「苦」不是真相，
而且「解脫苦」並不是尋找真相的最終目的。
Then why look for the Truth?
那麼，為什麼要尋找真相呢？
Why do scientists try to explain the creation of the Universe? Why do they try explain how the world works by delving into the infinitesimal realms?
為什麼科學家想要了解宇宙的創造？
為什麼他們要鑽研無限小的世界來解釋宇宙的一切？
Because they are curious.
因為他們有好奇心。
Because in the process of looking for The Truth, we uncover many useful things that help make us and our lives better.
因為在尋找真相的過程中，我們會發現很多有用的東西，
幫助我們自己以及生活更美好。
Scientists did not go about searching for the Truth on how to talk over a great distances.
科學家沒有去尋找一個「讓人可以跟很遠的人說話」的真相。（電話的發明）
Scientists did not go about searching for the Truth on how to see from a great distance away.
科學家沒有去尋找一個「讓人可以看到一個很遠的東西」的真相。（電視的發明）
No, scientists searched for the Truth on how the world works, and in the process, they discovered electricity, and from there, they invented telephone and television.
科學家是在尋找世界的真相，在這個過程中，
他們發現電，進而發明了電話和電視。
Scientists might dream about the concepts of telephone and television, but without the knowledge of electricity, all the dreaming and trying did not get them anywhere. Telephone and television are only byproducts of the search for the Truth.
在這之前，科學家可能夢想電話和電視的發明；
但沒有電的知識，所有的夢想，都不會有用。
電話和電視只是副產品。
Likewise, we should not say that I want to be released from dukkha, so we search for the Truth on how to be released from dukkha.
同樣的， 我們不應該說，我想解脫苦，
所以我們來尋找如何解脫苦的真相。
We should be search for the Truth about ourselves, and in the process, we will discover methods on how to be released from dukkha.
我們應當尋找自己的真相，在這個過程中，
即會發現如何將苦釋放。
And we will discover methods on how to do many other things too.
在找出真相的過程中，我們也會發現如何做其他一樣有用的事。
2011年11月30日 星期三
再論苦 Dukkha Again
I have been reading a lot of books and treaties on other methods of Practicing Buddhism recently as a way to challenge myself. In the process, I have found many worthwhile books, and maybe I'll share them with you one day.
我最近在讀很多關於佛學和修行的書來挑戰自己。
在這個過程中，發現了一些有價值的書，或許有天會跟大家分享。
However, regardless of my personal views on these books, there is one theme that is constant in these books, and that is "suffering" [Note].
然而，不管對這些書的看法如何，我發現這些書都有一個同樣的主題， 那就是「苦」。
That is all these book every talk about. Life is suffering, and we all need to get rid of suffering, and the Truth will release us from suffering. Therefore, Truth is all abut suffering and how to get rid of it.
這些書都說，「生活是苦，我們都需要從苦中得到解脫」。「只有真相才能解脫我們的苦，因此，真相就是苦跟如何解脫苦。」
No.
不！不是這樣的！
Maybe if you are born in a war-torn nation of Africa, that we might make the argument that your life is full of sufferings. But you don't. You have all the conveniences that modern technology can offer, and you are well fed.
如果您出生在非洲某一個戰爭頻繁的國家，我們可能同意您的生活是苦的，但您不是。您的生活有現代科技可以提供的便利，您也能衣食無缺。
Some people think that modern materialism is what cause all the mental and psychological problems that are common in people today. No. Things do not cause mental and psychological problems, people cause them. Things are just something that can be easily blamed, since they don't talk back and contradict.
許多人認為，現代科學所提供的便利導致所有人類許多精神和心理方面的問題，其實，不是這樣的。 東西不會造成精神和心理問題，那些問題是人自己造成的。東西很容易受到指責，因為它們不頂嘴、無法反駁。
Suffering is only part of the Truth. What are the other parts? Happiness, joy, anger, sadness, electricity, rain, blue sky, blistering heat, a cup of good tea, a well cooked meal, a beautiful painting, an electrifying musical performances, a tear jerker, an exciting video game, all the good and the bad, beauty and the ugliness, compassion and hate, and more, these are all part of the Truth.
「苦」只是真相的一部分。其他呢 ？幸福、喜、怒、哀、樂、電、雨、藍天、熱風、一杯好茶、一頓美食、一幅美麗的畫、一場感動人心的音樂表演、一部讓人流淚的電影、一個令人興奮的電動遊戲...所有的好與壞、美與醜、同情和仇恨、還有更多更多...這些都是真相的一部分。
In Buddha's time, India is probably not all that far apart from Africa of today. Think about it, the Buddhist Texts said that when Buddha left his father's palace, he saw death, sickness, old age and practitioners of asceticism. How many of us see that when we walk out of our door every morning? Even most old people look young!
在佛陀的時代，印度可能跟今天的非洲很像。想想看，佛經上說，佛陀離開父親的宮殿時，他看到了死亡、疾病、老年和苦行者。有多少人，當我們走出家裡大門時，會看到這些呢？現在一個老人看起來都很年輕！
We don't disagree that there are people who's quality of life is not very good. But these are not most people, right?
不否認在我們住的地方，某些人有非常不好的生活品質，但並不是大部分吧？
In Buddha's time, old age, sickness and death, these sufferings are very common and visible. Release from suffering should be easy for Indian living in that era to accept.
在佛陀的時代的印度， 老病死， 這些苦，是非常普遍和明顯。解脫苦很容易被那時的印度人接受。
Today, suffering is not really that prevalent, releasing from suffering should not be the focus of Buddhist Practices.
今天，苦不是那麼普遍，解脫自己的苦不應該是修行的重點。
Really.
真的。
Focus on understanding yourself, on your weakness, on how to remove your weakness, then you will be on the way to the Truth. There is no need to use suffering as a guide.
了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。 不必用苦來做指導。
[Note] I am using suffering instead of dukkha, because these books are really talking about suffering. So there is no reason to use a Buddhist word and mince the meaning.
我最近在讀很多關於佛學和修行的書來挑戰自己。
在這個過程中，發現了一些有價值的書，或許有天會跟大家分享。
However, regardless of my personal views on these books, there is one theme that is constant in these books, and that is "suffering" [Note].
然而，不管對這些書的看法如何，我發現這些書都有一個同樣的主題， 那就是「苦」。
That is all these book every talk about. Life is suffering, and we all need to get rid of suffering, and the Truth will release us from suffering. Therefore, Truth is all abut suffering and how to get rid of it.
這些書都說，「生活是苦，我們都需要從苦中得到解脫」。「只有真相才能解脫我們的苦，因此，真相就是苦跟如何解脫苦。」
No.
不！不是這樣的！
Maybe if you are born in a war-torn nation of Africa, that we might make the argument that your life is full of sufferings. But you don't. You have all the conveniences that modern technology can offer, and you are well fed.
如果您出生在非洲某一個戰爭頻繁的國家，我們可能同意您的生活是苦的，但您不是。您的生活有現代科技可以提供的便利，您也能衣食無缺。
Some people think that modern materialism is what cause all the mental and psychological problems that are common in people today. No. Things do not cause mental and psychological problems, people cause them. Things are just something that can be easily blamed, since they don't talk back and contradict.
許多人認為，現代科學所提供的便利導致所有人類許多精神和心理方面的問題，其實，不是這樣的。 東西不會造成精神和心理問題，那些問題是人自己造成的。東西很容易受到指責，因為它們不頂嘴、無法反駁。
Suffering is only part of the Truth. What are the other parts? Happiness, joy, anger, sadness, electricity, rain, blue sky, blistering heat, a cup of good tea, a well cooked meal, a beautiful painting, an electrifying musical performances, a tear jerker, an exciting video game, all the good and the bad, beauty and the ugliness, compassion and hate, and more, these are all part of the Truth.
「苦」只是真相的一部分。其他呢 ？幸福、喜、怒、哀、樂、電、雨、藍天、熱風、一杯好茶、一頓美食、一幅美麗的畫、一場感動人心的音樂表演、一部讓人流淚的電影、一個令人興奮的電動遊戲...所有的好與壞、美與醜、同情和仇恨、還有更多更多...這些都是真相的一部分。
In Buddha's time, India is probably not all that far apart from Africa of today. Think about it, the Buddhist Texts said that when Buddha left his father's palace, he saw death, sickness, old age and practitioners of asceticism. How many of us see that when we walk out of our door every morning? Even most old people look young!
在佛陀的時代，印度可能跟今天的非洲很像。想想看，佛經上說，佛陀離開父親的宮殿時，他看到了死亡、疾病、老年和苦行者。有多少人，當我們走出家裡大門時，會看到這些呢？現在一個老人看起來都很年輕！
We don't disagree that there are people who's quality of life is not very good. But these are not most people, right?
不否認在我們住的地方，某些人有非常不好的生活品質，但並不是大部分吧？
In Buddha's time, old age, sickness and death, these sufferings are very common and visible. Release from suffering should be easy for Indian living in that era to accept.
在佛陀的時代的印度， 老病死， 這些苦，是非常普遍和明顯。解脫苦很容易被那時的印度人接受。
Today, suffering is not really that prevalent, releasing from suffering should not be the focus of Buddhist Practices.
今天，苦不是那麼普遍，解脫自己的苦不應該是修行的重點。
Really.
真的。
Focus on understanding yourself, on your weakness, on how to remove your weakness, then you will be on the way to the Truth. There is no need to use suffering as a guide.
了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。 不必用苦來做指導。
[Note] I am using suffering instead of dukkha, because these books are really talking about suffering. So there is no reason to use a Buddhist word and mince the meaning.
2011年11月29日 星期二
痴的修法 Reducing Ignorance
在上一篇《瞋的修法》有提到：為正義可以生氣嗎? 「癡」最難的一個題目，因為牽涉思想所以顯得很難，社會的價值觀，個人感情的頑固，層面很大很廣，很難下手寫。
If the article on "Reducing Anger", I raised a question: "Should you be angry in the name of justice?" Ignorance is the hardest topic, because it involves ideas. Ideas are affected by the values of the society, and people's stubbornness when their feelings are involved. There are many levels and depths, making the topic of Ignorance difficult to write.
我比較願意談的是，如果有不同的見解出現，我們能包容多少? 就算要怒吼才能解決，是否也可用多層面的觀點去想，避免不必要的傷害。而個人認定的對與錯，因為範圍較小，更是會想辦法強力的去執行，這裡面如果能用自己懂得的佛法，跟自己進行辯論，辯論完再去做，應該更完善。
I am more willing to talk about our ability to tolerate different opinions. If we need to solve an issue with yelling and screaming, can we still look at the issue through many points of view and avoid unnecessary harm. Because the extent of personal ideas of right and wrong is smaller, it is easier for us to execute. But before we execute these ideas of right and wrong, if we can incorporate the Buddhist teachings in our thinking and debate with ourselves, we should achieve a better result.
本來愚痴就是用智慧破壞它，但是智慧的養成時日不容易，辯論至少是一個方法，跟自己或別人辯一辯自己的想法、立場，看看是不是真那麼站的住腳步? 假使答案傾向大都是對的，至少代表可以執行。如果不那樣小心 ! 一味固執的衛護自己的想法，已經傷害很多人，卻還可能認為自己做了好事。
Foolish ignorance can be destroyed by wisdom. But it takes time to cultivate wisdom. Debate is a method, either with yourself or with other people. If after debates, you find out that your point of view and ideas are mostly right, then it means that you can try to realize and carry out these ideas. If you don't take this kind of cares with your ideas, and stubbornly defending them; you will think that you are doing the right thing even when you are hurting many people.
想法這種東西很無形狀，卻比貪、瞋，更可怕! 因為它每一個時刻都在，連作夢都是它，沒有面對它好好整理過，很難讓自己清楚、相信，原來自己是這麼頑強的一個人。
Thoughts and ideas do not have any forms and shapes, but they are even more dangerous than greed and anger. Because thoughts exist in every moment in time, even in dreams. If you don't face your thoughts and sort them out, it will be difficult to let yourself know that you are such a stubborn person.
一個封閉、頑固的頭腦，只會帶給自己無邊的災難，人們只要回顧二次世界大戰，愚癡的禍害馬上現形，再次的說{癡｝屬於大腦的問題，依據修行經驗它是無聲無息的跟著自己，但是卻可以強力指揮自己，做出任何事情，人沒有同時有兩個同樣的器官在運作，大腦裡頭卻至少有兩個以上的聲音，最明顯的就是魔鬼與天使常在自己的腦中運作，想讓魔鬼跟天使都消失，癡與癲狂全矯正，一個思考能力，還有必須長期抗戰---跟自己。
A closed and stubborn mind will only bring unlimited disasters to oneself. All we have to do is to look at the Second World War to see the realization of foolish ignorance. I'll repeat again, "Ignorance" is an issue of the brain. My experience is that it follows us in silence, but have tremendous ability to control us. Our bodies do not have duplicated organs performing the same function, but there are at least two voices in our brain. The most obvious is the voices of the devil and the angel. If you want both to disappear, and to fix ignorance and insanity, you will need to have the ability to think critically, and have the endurance of a long battle with yourself.
半寄 Master Ban Ji
If the article on "Reducing Anger", I raised a question: "Should you be angry in the name of justice?" Ignorance is the hardest topic, because it involves ideas. Ideas are affected by the values of the society, and people's stubbornness when their feelings are involved. There are many levels and depths, making the topic of Ignorance difficult to write.
我比較願意談的是，如果有不同的見解出現，我們能包容多少? 就算要怒吼才能解決，是否也可用多層面的觀點去想，避免不必要的傷害。而個人認定的對與錯，因為範圍較小，更是會想辦法強力的去執行，這裡面如果能用自己懂得的佛法，跟自己進行辯論，辯論完再去做，應該更完善。
I am more willing to talk about our ability to tolerate different opinions. If we need to solve an issue with yelling and screaming, can we still look at the issue through many points of view and avoid unnecessary harm. Because the extent of personal ideas of right and wrong is smaller, it is easier for us to execute. But before we execute these ideas of right and wrong, if we can incorporate the Buddhist teachings in our thinking and debate with ourselves, we should achieve a better result.
本來愚痴就是用智慧破壞它，但是智慧的養成時日不容易，辯論至少是一個方法，跟自己或別人辯一辯自己的想法、立場，看看是不是真那麼站的住腳步? 假使答案傾向大都是對的，至少代表可以執行。如果不那樣小心 ! 一味固執的衛護自己的想法，已經傷害很多人，卻還可能認為自己做了好事。
Foolish ignorance can be destroyed by wisdom. But it takes time to cultivate wisdom. Debate is a method, either with yourself or with other people. If after debates, you find out that your point of view and ideas are mostly right, then it means that you can try to realize and carry out these ideas. If you don't take this kind of cares with your ideas, and stubbornly defending them; you will think that you are doing the right thing even when you are hurting many people.
想法這種東西很無形狀，卻比貪、瞋，更可怕! 因為它每一個時刻都在，連作夢都是它，沒有面對它好好整理過，很難讓自己清楚、相信，原來自己是這麼頑強的一個人。
Thoughts and ideas do not have any forms and shapes, but they are even more dangerous than greed and anger. Because thoughts exist in every moment in time, even in dreams. If you don't face your thoughts and sort them out, it will be difficult to let yourself know that you are such a stubborn person.
一個封閉、頑固的頭腦，只會帶給自己無邊的災難，人們只要回顧二次世界大戰，愚癡的禍害馬上現形，再次的說{癡｝屬於大腦的問題，依據修行經驗它是無聲無息的跟著自己，但是卻可以強力指揮自己，做出任何事情，人沒有同時有兩個同樣的器官在運作，大腦裡頭卻至少有兩個以上的聲音，最明顯的就是魔鬼與天使常在自己的腦中運作，想讓魔鬼跟天使都消失，癡與癲狂全矯正，一個思考能力，還有必須長期抗戰---跟自己。
A closed and stubborn mind will only bring unlimited disasters to oneself. All we have to do is to look at the Second World War to see the realization of foolish ignorance. I'll repeat again, "Ignorance" is an issue of the brain. My experience is that it follows us in silence, but have tremendous ability to control us. Our bodies do not have duplicated organs performing the same function, but there are at least two voices in our brain. The most obvious is the voices of the devil and the angel. If you want both to disappear, and to fix ignorance and insanity, you will need to have the ability to think critically, and have the endurance of a long battle with yourself.
半寄 Master Ban Ji
2011年11月28日 星期一
佛法的思向 13 A Guide to Buddhist Thoughts 13
那從「無我」看呢？ 試問，每個家庭教育每個小孩，其結果一定不一樣！ 如果一樣，那人應該是機械！ 是工具！ 如果一樣，那教育是無用論！ 就因不敢下定論，所以通過努力一切都有可能。
How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.
再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。
Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.
具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。
Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.
般若心經第一段便說：「觀自在菩薩，行深般若 波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！
The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"
This is the genius of Śūnyatā.
時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！
The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.
How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.
再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。
Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.
具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。
Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.
般若心經第一段便說：「觀自在菩薩，行深般若 波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！
The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"
This is the genius of Śūnyatā.
時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！
The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.
2011年11月24日 星期四
感恩節快樂！ Happy Thanksgiving!
We finally have an American holiday that we get to use as an excuse to take some time off.
我們終於有了一個美國的節日可以用為藉口來休息一下。
Happy thanksgiving day to our U.S. based readers, and everyone else who like to have a happy day as well.
對美國讀者以及其他想要有開心的一天的讀者說感恩節快樂。
We will resume on Monday.
我們將在週一繼續發表文章。
我們終於有了一個美國的節日可以用為藉口來休息一下。
Happy thanksgiving day to our U.S. based readers, and everyone else who like to have a happy day as well.
對美國讀者以及其他想要有開心的一天的讀者說感恩節快樂。
We will resume on Monday.
我們將在週一繼續發表文章。
2011年11月23日 星期三
瞋的修法 2 Reducing Anger 2
在一些修定的記載文件，常看到修學者為了練習入定，受到干擾後大發瞋恨心，瞋恨的程度是到發惡毒誓言，生生世世要消滅干擾他的聲音，很可怕 ! 為什麼好好的修練，會轉變成這樣的瞋恨? 修練入定強調的是專心一意，包括身、口、意、的專注，如果在練習入定時，耳邊傳來噪音肯定不能接受，甚至是強烈反彈，但是聲音哪裡沒有? 我們該躲在何處修行? 如何練習專一，考驗修行人的耐力、智慧。
In some historical writings about practice of meditation (jhāna, zazen), I often read about practitioners who went into rage when they were disturbed while they were attempting to achieve jhāna. They would be so angry, that they often swore terrible oaths; making it their eternal mission to eliminate the sources of these distracting sounds. This is very scary. Why would practitioners transform Practice into this type of anger? Practice of jhāna requires focus of body, mouth and mind. While Practicing, a practitioner will not accept noises and will react poorly. But sounds are everywhere. Where can we hide in order to Practice. How to practice focus is a test of a practitioner's endurance and wisdom.
假使把修練入定改成思維的方式，也就是禪定變禪思，可能面臨的環境考驗會大大降低，禪思是用思想來修佛法，一樣也需要安靜的環境，但畢竟是動腦的，不需要極端的安靜，思考時是繞著條理去走，腦的想法跟著理路前進，干擾的問題被降低，甚至不重要! 還可能因為太專心沒聽到。
But if we change the Practice from jhāna to reasoning, we would not face the challenges of the environment as much. Reasoning uses thinking and reason to Practice Buddhism. It requires a quiet environment as well, but since it requires thinking, absolute quietness is not required. Thinking follows a track, and the brain will move forward within the track as well. The problem of interference will be minimized, even become unimportant. It is even possible to be so concentrated that you will not hear anything.
一個是要求環境的幫忙，不能如願時，還可能引發情緒的暴怒， 一個是隨時帶著走的修法，還可以隨功力愈深，愈能排解外面的困難，讀者要選哪個 ?
One requires help from the environment, and when it does not occur, an episode of rage might occur. Another is a Practice that can be tried anywhere, and with practice, can remove external problems. Which one would you choose?
半寄 Master Ban Ji
上一篇 Previous Part
In some historical writings about practice of meditation (jhāna, zazen), I often read about practitioners who went into rage when they were disturbed while they were attempting to achieve jhāna. They would be so angry, that they often swore terrible oaths; making it their eternal mission to eliminate the sources of these distracting sounds. This is very scary. Why would practitioners transform Practice into this type of anger? Practice of jhāna requires focus of body, mouth and mind. While Practicing, a practitioner will not accept noises and will react poorly. But sounds are everywhere. Where can we hide in order to Practice. How to practice focus is a test of a practitioner's endurance and wisdom.
假使把修練入定改成思維的方式，也就是禪定變禪思，可能面臨的環境考驗會大大降低，禪思是用思想來修佛法，一樣也需要安靜的環境，但畢竟是動腦的，不需要極端的安靜，思考時是繞著條理去走，腦的想法跟著理路前進，干擾的問題被降低，甚至不重要! 還可能因為太專心沒聽到。
But if we change the Practice from jhāna to reasoning, we would not face the challenges of the environment as much. Reasoning uses thinking and reason to Practice Buddhism. It requires a quiet environment as well, but since it requires thinking, absolute quietness is not required. Thinking follows a track, and the brain will move forward within the track as well. The problem of interference will be minimized, even become unimportant. It is even possible to be so concentrated that you will not hear anything.
一個是要求環境的幫忙，不能如願時，還可能引發情緒的暴怒， 一個是隨時帶著走的修法，還可以隨功力愈深，愈能排解外面的困難，讀者要選哪個 ?
One requires help from the environment, and when it does not occur, an episode of rage might occur. Another is a Practice that can be tried anywhere, and with practice, can remove external problems. Which one would you choose?
半寄 Master Ban Ji
上一篇 Previous Part
2011年11月22日 星期二
禪定 Jhāna/Zazen (Meditation)
Many Buddhist books and instructions talked about jhāna (zazen, meditation)[Note] as an essential element in Buddhist Practices. Jhāna is even part of the 6 paramitas. However, this topic has not received much attention on this blog. Main reason is that we felt understand yourself is more important. The other reason is that my own personal progress on this is not very far, and that this is something that will come naturally as one's Buddhist wisdom improves.
許多佛教書籍都有談到「禪定」，對他們而言，「禪定」是一個修行的基本要素，也是六度波羅蜜其中之一。但是在這個部落格，我們還沒有對「禪定」有任何的觀點說法。 主要的原因是我們覺得「了解自己」比較重要；另外一個原因是我自己對「禪定」不是很有經驗，再加上我認為一旦您有「慧」，對於「禪定」的瞭解就比較簡單。
However, I can share some of my experiences with you in case anyone cares.
不過，在這裡可以分享我的經驗。
The first time I was able to have any sort of accomplishment in meditation was very accidental. It was actually my first time attempting it as well.
我第一次嘗試「禪定」就有些小成果，實際上，那是很偶然的。
I was on a short business trip to the U.S.. While at U.S., I had some terrible joint pains, probably due to physical and mental exhaustion, and changes in the environment. On the trip to the U.S., I read some Buddhist books and read about anattā and jhāna. So one afternoon, while I was still suffering from jet lag and in pain, I thought I gave it a shot. To see if I can reduce my pain somehow.
那時，我出差回美國。在美國的時候，我的關節炎又發作、非常疼痛，有可能是身心疲憊和環境變化所造成的。在回美國的飛機上，讀了些有關於「無我」和「禪定」的書。 某天下午，在還有時差和疼痛感的時候，決定試試「禪定」，看能不能減少疼痛感。
So I lay down and proceeded to think about anattā and Śūnyatā and Nidānas. I was actually having an internal debate with myself. I guess I was so focused on the debate, I deceived my body. It proceeded to fell asleep without me. In hindsight, I knew it fell asleep because I could hear its breathing changed from normal to slow, to even slower. I, of course had no idea what I was experiencing, but felt that it was rather interesting. I tried to observe the situation, and was trying to figure out how to do experiments, but I found that it was difficult to maintain such a state. I soon "woke up."
所以我躺下來，開始思考跟自我辯論「無我」、「空」和「因緣」。在那麼專注的思考中，我覺得身體睡著了。 現在回想起來，我知道身體睡著了，因為可以聽到它的呼吸從正常改為慢，然後更慢。
那當下，我還是很清醒的，但不是很了解自己的狀況，覺得這相當有趣！我試圖觀察情況，並想做實驗去推測自己究竟在哪裡？卻發現這樣的狀態是難以維持的，所以很快就「醒」了。
Noticed that I didn't do anything that any traditional books said about practicing jhāna. I was not in a sitting upright lotus position. I did not do any of the recommended methods, such as counting breath, as a way to focus the mind. I did not try to let my mind be empty. I was just relaxed and focus on a problem that I was trying to understand.
我並沒有做傳統佛書上任何「禪定」的修法，沒有「正確」的坐，也沒有數息唸佛，更沒有嘗試讓頭腦放空。我只放鬆和專注於一個問題。
After that day, I have continued practicing meditation, sometimes with success, but never to the depth that I have achieved that first time. Initially, there would be times that I simply could not relax or focus. I didn't know why, but I would feel anxious as soon as I closed my eyes, so I simply didn't try meditation when this happened. Other times, my concentration simply would not last. However, most of times, when I was able to enter into a focused condition, I usually ended up "sleeping." I put "sleeping" in quotes because while I don't have any conscious in this state, I would often wake abruptly, and the experience of waking from this state is different than waking from normal sleep. So I think that this "sleep" is not the same as normal sleeping, but of course I can't be sure.
那天之後，我繼續練習「禪定」，有時成功，不過從來沒有像第一次那樣。有時，我根本不能放鬆或入「定」，因為只要閉上眼睛，我就會覺得煩，卻也不知道為什麼而煩。 其他時候，我的「定」力無法持續，然而大多數的時候，當我能夠入「定」，就會「睡」著。
用「睡」這個字，是因為在那當下，我沒有任何意識， 可是會突然「醒」來， 跟平常睡醒的感覺不一樣。 所以認為，這種「睡」跟是普通的睡眠不一樣，但當然不能十分肯定。
As I have more practices, I found that it gets easier to get into the focused and/or "sleeping." states. I found that I can do that while walking, sitting, watching TV or laying down. My favorite time right now for practicing jhāna is actually in the afternoon. Laying down on the sofa and going into the "sleeping" state for just 10 minutes does wonders to my energy level for the rest of the day, simply because when I wake up from the "nap", I felt so refreshed. It is good to practice meditation at night before going to bed as well. However, once I am awake from the meditation, it becomes hard to fall asleep because I felt rested already. My wife hates it when I turn back and forth on the bed all night.
有了多次練習後，我發現現在很容易進入「定」或「睡」的狀態，能在行走、坐、 臥或看電視時入「定」。 我最喜歡在下午入「定」，躺在沙發上，10分鐘進出「睡」的狀態，能給我非常好的精神。 晚上睡覺前入「定」也不錯，只是出「定」之後，會很難繼續睡覺，因為太有精神了。 我太太很討厭我整晚在床上翻來翻去。
As far as the different stages of jhāna is concern, I am not sure I really care about them. Why? Because my goal is to find the Truth, not to be a master practitioner of meditation. I am fully content that meditation allows me to have a quality rest.
我不會很在乎書上所寫「禪定」可以達到的境界。 為什麼呢？因為我的目標是尋找真相，不是成為一個「禪定」大師。「禪定」讓我有很好的睡眠品質， 這樣就很滿意了。
[Note] There seems to be many different names that English speakers use to refer to 禪定. Different schools probably translate this differently, depending on their country of origin. I'll use jhāna, zazen and meditation interchangeably here.
許多佛教書籍都有談到「禪定」，對他們而言，「禪定」是一個修行的基本要素，也是六度波羅蜜其中之一。但是在這個部落格，我們還沒有對「禪定」有任何的觀點說法。 主要的原因是我們覺得「了解自己」比較重要；另外一個原因是我自己對「禪定」不是很有經驗，再加上我認為一旦您有「慧」，對於「禪定」的瞭解就比較簡單。
However, I can share some of my experiences with you in case anyone cares.
不過，在這裡可以分享我的經驗。
The first time I was able to have any sort of accomplishment in meditation was very accidental. It was actually my first time attempting it as well.
我第一次嘗試「禪定」就有些小成果，實際上，那是很偶然的。
I was on a short business trip to the U.S.. While at U.S., I had some terrible joint pains, probably due to physical and mental exhaustion, and changes in the environment. On the trip to the U.S., I read some Buddhist books and read about anattā and jhāna. So one afternoon, while I was still suffering from jet lag and in pain, I thought I gave it a shot. To see if I can reduce my pain somehow.
那時，我出差回美國。在美國的時候，我的關節炎又發作、非常疼痛，有可能是身心疲憊和環境變化所造成的。在回美國的飛機上，讀了些有關於「無我」和「禪定」的書。 某天下午，在還有時差和疼痛感的時候，決定試試「禪定」，看能不能減少疼痛感。
So I lay down and proceeded to think about anattā and Śūnyatā and Nidānas. I was actually having an internal debate with myself. I guess I was so focused on the debate, I deceived my body. It proceeded to fell asleep without me. In hindsight, I knew it fell asleep because I could hear its breathing changed from normal to slow, to even slower. I, of course had no idea what I was experiencing, but felt that it was rather interesting. I tried to observe the situation, and was trying to figure out how to do experiments, but I found that it was difficult to maintain such a state. I soon "woke up."
所以我躺下來，開始思考跟自我辯論「無我」、「空」和「因緣」。在那麼專注的思考中，我覺得身體睡著了。 現在回想起來，我知道身體睡著了，因為可以聽到它的呼吸從正常改為慢，然後更慢。
那當下，我還是很清醒的，但不是很了解自己的狀況，覺得這相當有趣！我試圖觀察情況，並想做實驗去推測自己究竟在哪裡？卻發現這樣的狀態是難以維持的，所以很快就「醒」了。
Noticed that I didn't do anything that any traditional books said about practicing jhāna. I was not in a sitting upright lotus position. I did not do any of the recommended methods, such as counting breath, as a way to focus the mind. I did not try to let my mind be empty. I was just relaxed and focus on a problem that I was trying to understand.
我並沒有做傳統佛書上任何「禪定」的修法，沒有「正確」的坐，也沒有數息唸佛，更沒有嘗試讓頭腦放空。我只放鬆和專注於一個問題。
After that day, I have continued practicing meditation, sometimes with success, but never to the depth that I have achieved that first time. Initially, there would be times that I simply could not relax or focus. I didn't know why, but I would feel anxious as soon as I closed my eyes, so I simply didn't try meditation when this happened. Other times, my concentration simply would not last. However, most of times, when I was able to enter into a focused condition, I usually ended up "sleeping." I put "sleeping" in quotes because while I don't have any conscious in this state, I would often wake abruptly, and the experience of waking from this state is different than waking from normal sleep. So I think that this "sleep" is not the same as normal sleeping, but of course I can't be sure.
那天之後，我繼續練習「禪定」，有時成功，不過從來沒有像第一次那樣。有時，我根本不能放鬆或入「定」，因為只要閉上眼睛，我就會覺得煩，卻也不知道為什麼而煩。 其他時候，我的「定」力無法持續，然而大多數的時候，當我能夠入「定」，就會「睡」著。
用「睡」這個字，是因為在那當下，我沒有任何意識， 可是會突然「醒」來， 跟平常睡醒的感覺不一樣。 所以認為，這種「睡」跟是普通的睡眠不一樣，但當然不能十分肯定。
As I have more practices, I found that it gets easier to get into the focused and/or "sleeping." states. I found that I can do that while walking, sitting, watching TV or laying down. My favorite time right now for practicing jhāna is actually in the afternoon. Laying down on the sofa and going into the "sleeping" state for just 10 minutes does wonders to my energy level for the rest of the day, simply because when I wake up from the "nap", I felt so refreshed. It is good to practice meditation at night before going to bed as well. However, once I am awake from the meditation, it becomes hard to fall asleep because I felt rested already. My wife hates it when I turn back and forth on the bed all night.
有了多次練習後，我發現現在很容易進入「定」或「睡」的狀態，能在行走、坐、 臥或看電視時入「定」。 我最喜歡在下午入「定」，躺在沙發上，10分鐘進出「睡」的狀態，能給我非常好的精神。 晚上睡覺前入「定」也不錯，只是出「定」之後，會很難繼續睡覺，因為太有精神了。 我太太很討厭我整晚在床上翻來翻去。
As far as the different stages of jhāna is concern, I am not sure I really care about them. Why? Because my goal is to find the Truth, not to be a master practitioner of meditation. I am fully content that meditation allows me to have a quality rest.
我不會很在乎書上所寫「禪定」可以達到的境界。 為什麼呢？因為我的目標是尋找真相，不是成為一個「禪定」大師。「禪定」讓我有很好的睡眠品質， 這樣就很滿意了。
[Note] There seems to be many different names that English speakers use to refer to 禪定. Different schools probably translate this differently, depending on their country of origin. I'll use jhāna, zazen and meditation interchangeably here.
2011年11月21日 星期一
慢 Arrogance
While most Buddhist teaches 3 poisons of Greed, Anger and Ignorance as the 3 main causes that create obstacles in one's path to enlightenment. There are some other Buddhist traditions that mentioned 5 poisons. These 5 poisons are Greed, Anger, Ignorance, Arrogance and Doubt.
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
「毒」是我們在尋找真相路上的障礙。雖然大多數人知道佛教有三毒 「貪」，「瞋」，「痴」。 有一些會提到五毒： 「貪」，「瞋」，「痴」，「慢」，「疑」。
Arrogance and Doubts do not usually get a lot of attentions from traditional Buddhists for good reasons. From the perspective of Buddhism-religion, doubt exists if one is suspicious of Buddha and his teachings. Doubt as a poison does not really need to be explain to the followers of Buddhism, because the followers of Buddhism by definition, do not doubt Buddha or words of Buddha.
「慢」和「疑」不是經常被傳統佛教所關注。 從宗教的角度來看，一個人若對佛教有「疑」， 是因為他懷疑佛陀和佛陀的教誨。
所以對於「疑」， 一般不需要解釋給佛教徒聽，因為佛教徒不會懷疑佛陀或佛經。
Arrogance is often interpreted as an excessive attachment to one-self. The obvious solution to handle Arrogance, according to traditional Buddhism, is to stress anattā and anicca. So that you don't have a distorted view of yourself.
「慢」往往被解釋成一個放不下自我的態度。 根據傳統佛教這需要從了解「無常」跟「無我」來下手，好像也不需要被解釋太多。
But from the perspective of Buddhism-study, this is not the case. As we have discussed in earlier articles, doubt occurs because one lacks complete understand of the issues. If one does not know for sure where he is, how will he follow the path the enlightenment?
但是從佛學的角度來看，並非如此。 上篇文章已討論過，「疑」 是因為缺乏理論上完整的理解而產生。 如果一個人不是很肯定的知道他在哪裡，他將如何知道向哪個方向走呢？
Arrogance is simply the flip side of doubt. It is our inability to hear and accept different ideas that are contrary to ours. It is possible that on our path to enlightenment, we might have some incorrect knowledge or concepts that is preventing us from reaching further on our path. However, instead of accepting our misunderstandings, we steadfast refuse to change our view, because we are arrogant. When we cannot admit our errors, and refuse to consider other viewpoints, we become Arrogant. And our Arrogance becomes a poison and an obstacle on our path.
「慢」是 「疑」的另外一面。我們有「慢」，是因為無法理智的去思考不同的想法。 在這條路上，我們可能有一些不正確的知識或概念來阻礙進步。要是不能接受自己的誤解，我們堅定的拒絕改變想法，且拒絕考慮其他的觀點，就會變得傲慢。 而「慢」成了毒，變成修行路上的障礙。
The cure to Arrogance is the same as Doubt, with critical thinking.
「慢」的治癒跟「疑」 一樣，是從批判性思考出發的。
On the path to enlightenment, there are many false branches and dead-ends. When you have doubt, you will not know which branch to choose. When you are arrogant, you would not admit that you are on a dead-end, and refuse to retract your way back to the correct path. These two poisons will prevent you from finding the Truth, just like all others.
在修行路上，有許多不正確的分支和死路。當您有「疑」，便會站在分歧點不知道要選擇哪一條路走，而動彈不得；若有「慢」，就會不承認自己在死路上，所以拒絕回頭去找正確的路。這兩毒都不能讓您找到真相。
2011年11月20日 星期日
疑 2 Doubts 2
I actually wrote all the previous materials before dinner. But during dinner, I understood where my doubts came from, and I was able to resolve them and understand how to proceed.
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
前一篇文章是在晚餐前寫的，但在吃晚餐時，我突然了解疑慮的來源。 我知道如何解決這些問題，並在生活中實踐著。
When I read their materials, the same familiar words and phrases all have subtle differences in their meanings and interpretations. Because of these small differences in a few key concepts, the articles they wrote and the conclusions they reached end up in some place totally unfamiliar to me. The materials seems the same, but also foreign at the same time.
上一篇有提到，修行者寫的文章用了許多我們對佛教熟悉的字彙跟語詞。但這些字彙和語詞的用法、含義和解說跟我的了解都有些微的差別。 因為幾個關鍵字的小差異，導致整篇文章的結論，和我的理解相隔千里。 以至於這些文章雖然看起來似乎相同，但實際上卻完全不一樣。
Furthermore, when I read Buddhist Texts, I seem to have to do a lot more thinking, because it was written in a more ancient form of Chinese. So there is a lot more intellectual engagements during the reading process. Also, many of the Buddhist Texts tend to be in the form of debates or questions and answers settings, so it is easier to engage the brain while reading them.
一般來說，當我讀佛經時，我需要思考，因為佛經是用比較古老的寫法來論述。 此外，許多佛經採用答辯的形式來寫，所以很容易用大腦來讀。
However, when I read the instructions, stories and accounts of these practitioners, the texts are narrative. Because these are their stories and their instructions, the texts are also authoritative in nature. As part of our cultural and education upbringing, it is hard to question authorities. Actually, our training makes it hard to even question written words, simply because they are written.
然而， 他們的修行法門、故事和經驗是用敘述的方式來撰寫。 再加上，那些都是他們的故事和法門，所以文章讀起來更具有權威性。 而我們的文化、教育讓我們很難去懷疑權威。 其實，如此的教育讓我們幾乎無法去質疑書面上的文字，只是因為那些是發表過的文字。
So I succumbed to authorities, and these authorities' usage of words and phrases are different than mine. No wonder I was confused.
因此，我屈服了「權威」。這些「權威」的解釋跟我的不一樣，
難怪我被搞糊塗了。
It shows my lack of confidences in my own understandings, to be so easily swayed by someone I don't even know. I don't even know if their authorities are genuine.
這表示我對自己的理解缺乏自信、如此輕易的被一個不認識的人給動搖了，卻也不知道他們是不是真的這方面的「權威」?
It also shows that while I understand our method and reasons behind them, I did so without rigorous debate. It is as if I accepted these knowledge on faith. Even though I have some empirical understandings, these understandings are not deep enough.
這也表示，儘管我了解我們的法門和為什麼我們的法門要這樣走，但我並沒有跟自己做過嚴格的辯論。 好樣我是用信仰去接受這些知識，雖然我有一些體會，但也無法入心。
I understand now that I need to fortify my knowledge and empirical understanding with challenges from alternative view points. This is also part of the Practice. This is how vicikicchā (doubt) can be eliminated, with critical thinking.
現在明白，我需要鞏固與挑戰自己的知識和體會，這也是修行。
「疑」是用批判性思考「註」去消除的。
I urge our readers to do the same as well, to apply critical thinking with all writings on all subjects, including ours. This is about search for the Truth, which requires critical thinking, not faith.
我呼籲大家也一樣用批判性思考去對待所有的事，包括這個部落格的文章。 尋找真相的過程需要批判性思考，不需要信仰。
「註」：這裡的批判性思考，指的是 邏輯清晰嚴密的思考。對一些結論所建立的假設做出審視或疑問，從而判斷事情的真偽。
上一篇 Previous Part
2011年11月19日 星期六
疑 1 Doubts 1
I have been reading the teachings of other Buddhist teachers and the accounts of some of their experiences and found confusion. Is it confusion or discomfort? I am not really sure. But it is unsettling.
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
最近，我讀了一些佛教不同法門的書、文章以及法師、修行者的經驗。
讀了之後，我覺得有一點迷惘混亂，或不適感？我不知道為何，但確實令人不安。
It is also actually very difficult to clearly state what I am confused and/or uncomfortable about.
很難說清楚到底哪裡迷惘混亂或不舒服。
It seems to me that they all have a common theme, and that is suffering. In fact, they all seem to put themselves at unnecessary suffering, only to find a way to be release from it. They also all have another common theme, and that is the use of meditation to learn how to be released from suffering.
他們看來都類似，有一個共同的主題，那就是苦。
他們似乎給自己不必要的痛苦，然後找一個方法來解脫，也常常用「禪定」來達到這個目的。
They follow ascetic rules to the point that students might ask such questions as "How much should I eat?" or "How much should I sleep?" Isn't one of the conditions to first stage of enlightenment the elimination of ritual attachment?
他們遵循苦修的原則，所以信徒們可能會有「我應該吃多少才對？」或「我應該睡多少？」的迷思
「戒除」不是達到果位的其中一個條件嗎？
They might go living in wilderness by their lonesome for many many years. Not only do they have a hard living, they also have to spent a lot of time, undoubtedly faced the demons that they unleashed through their own isolation.
修行者可能自己一個人住在山上，不僅有艱苦的生活，多年的孤單也會給他們很多時間去面對內心產生的魔。
I have no doubt that this sort of training can transform a person. It's like if you walk around with 20 pounds of weights on your ankle for 10 years, once the weights are taken off, you will feel like you are floating on air. Is this really enlightenment?
我毫不懷疑，這種培訓可以改變一個人。
就像如果您的腳綁了十公斤重的鐵鍊，這樣生活了10年，一旦鐵鍊被拿掉，您會覺得自己好像漂浮在空氣中。這是真相嗎？
It's almost that they don't believe Buddha when he said life is suffering. Because they have to voluntarily suffer even more. It is almost like their practices are entirely focused on suffering. To them, it seems like the goal is to be released from suffering.
似乎修行者不相信佛陀曾說生活是苦，所以他們自願去接受更多的苦。
這做法好像是將修行完全集中在痛苦，所以目標是從痛苦中得到解脫。
Is the goal to be release from suffering? Or is the goal to reach enlightenment, and eliminate suffering is simply a side effect? Is to be removed from suffering the enlightenment, the Truth?
我們的目標是解脫苦嗎？還是瞭解真相？滅苦是真相嗎？抑或只是得到真相的一個副作用而已？
Didn't Buddha rejected tapas(asceticism) himself on his path?
佛陀不是也覺得苦行這條路不能獲得真相？
But why do they all seem so accomplished, and their photos all show happy, compassionate faces?
如果這樣，那為什麼那些修行者看起來都有成就、他們的照片都顯現出快樂且富有同情心的那一面？
But most of all, why am I bothered by this?
但最重要的是，為什麼我覺得不安？
I guess this is vicikicchā (doubt).
我想這就是「疑」。
2011年11月18日 星期五
負面情緒 Negative Emotions
Negative emotions are an addiction.
負面情緒是一種癮。
Right now, I don't fight much with my wife anymore. We might occasionally have a few less than pleasant conversations, but we can usually resolve these very quickly.
現在，我不常跟我太太吵架。我們偶爾有一些比較不愉快的交談，但通常可以非常迅速的解決這些問題。
While having the feeling of sorrow or anger during these events are normal, what I find surprising is the certain comfort in me that relishes these sorrow or anger.
雖然我還是會有難過或憤怒的感覺，這應該是正常的；但讓我驚訝的是，在難過或憤怒之外，還有舒適感，好像享受在難過或憤怒的感覺中。
Then, why I realized that negative emotions are all addictive. Like all addictions, we all know they are bad for us, yet, we still yearn for it, because it will make a part of us temporarily happy.
從那時起，我意識到：負面情緒會讓一個人上癮。 像所有的癮一樣，我們都知道不好，但內心仍然渴望它，因為它會使我們某一部分有短暫的快樂。
Before, when I had no control over my emotions, I didn't feel this yearning for them, because I was numb to it. Its only now, when the negative emotions are few and far in between, that I can see them for what they are.
之前，我無法控制自己的情緒時，我不會渴望負面情緒發生；因為這些情緒常常出現，而我也有點麻痺了。 但現在，負面情緒不常出現，我才知道它們的本質。
It's only now, when I give that part of me a small taste of these negative emotions, that its yearning and desire for them becomes transparent and obvious.
如今，當我嗅到自己有一點點負面情緒的味道時，我對它們的渴望變得透明和顯著。
It wants more, but I don't see a reason to give them to it.
我想要有多一點，但知道並不需要。
負面情緒是一種癮。
Right now, I don't fight much with my wife anymore. We might occasionally have a few less than pleasant conversations, but we can usually resolve these very quickly.
現在，我不常跟我太太吵架。我們偶爾有一些比較不愉快的交談，但通常可以非常迅速的解決這些問題。
While having the feeling of sorrow or anger during these events are normal, what I find surprising is the certain comfort in me that relishes these sorrow or anger.
雖然我還是會有難過或憤怒的感覺，這應該是正常的；但讓我驚訝的是，在難過或憤怒之外，還有舒適感，好像享受在難過或憤怒的感覺中。
Then, why I realized that negative emotions are all addictive. Like all addictions, we all know they are bad for us, yet, we still yearn for it, because it will make a part of us temporarily happy.
從那時起，我意識到：負面情緒會讓一個人上癮。 像所有的癮一樣，我們都知道不好，但內心仍然渴望它，因為它會使我們某一部分有短暫的快樂。
Before, when I had no control over my emotions, I didn't feel this yearning for them, because I was numb to it. Its only now, when the negative emotions are few and far in between, that I can see them for what they are.
之前，我無法控制自己的情緒時，我不會渴望負面情緒發生；因為這些情緒常常出現，而我也有點麻痺了。 但現在，負面情緒不常出現，我才知道它們的本質。
It's only now, when I give that part of me a small taste of these negative emotions, that its yearning and desire for them becomes transparent and obvious.
如今，當我嗅到自己有一點點負面情緒的味道時，我對它們的渴望變得透明和顯著。
It wants more, but I don't see a reason to give them to it.
我想要有多一點，但知道並不需要。
2011年11月17日 星期四
佛法的思向 12 A Guide to Buddhist Thoughts 12
除已敘述的善根、大人相、因緣法的掌握也試著申論一些。 從動的條件說因緣，許多的學說都先在「動」之前先立「不動」說！ 亦既有個主體是不變的，但周遭可以變。
Other than the aforementioned virtuous root and great man, let's have a discussion about Nidānas from the perspective of change. Many doctrines said that we need to establish a "static" before "change." These doctrine says that all phenomenons have an essence, and that the essence cannot be changed, but the rest that surrounds the essence can change.
依據中觀論的說法，是沒有固定主體論，一切可為之變動、或不可為之變動的一切，皆由「緣起」決定一切，就因為誰都不知下一個緣起是什麼？ 所以不立一特定主體，如果知道下一個主體是什麼，則認為得有一固定體不變，有一固定體不變，則無法通盤前進。
But according to Mūlamadhyamakakārikā, there is no such thing as a static essence. Whether any phenomenon changes or not are determined by "dependent origination." Because no one knows what the next "dependent origination" is, we can't establish an essence in a phenomenon. If we know what the essence is, then we will have to accept that there is an essence that is static. If there is an essence in a phenomenon that does not change, then it became impossible to proceed.
另一角度說：論究無我，如認為中心點的我不變，外在的我才是無我，這個想法，矛盾的可以！然而大部份的教派學說都傾向這個論點，為什麼中心點的思想是有我，而不敢也設說是無我？ 就如同佛說：「眾生一聞空法，便如驚如怖。」 以為空、或無我便會喪失一切！
From another angle, let us use anattā as a discussion point. It is a contradiction to think that there is an "essence" in me that does not change, and that anattā refers to the "rest of me" that surrounds this "essence." However, most religious sects and schools tend to support this idea; the idea that there is an eternal essence in all of us. Why do we must have an "essence" that is "atman"? Why do they not dare to assume that the "essence" is anattā as well? Just as Buddha said: "When people heard of Śūnyatā, they are shocked and horrified." Because people think Śūnyatā means "emptiness" and "nothingness", and anattā means "no self" and that they will loss everything if they agree with these two terms. [Translator's Note 10]
其實，這是觀點的問題。 不從失去、喪失的觀點看，先從「三世說」下手，三世或三個時間點 〈過去、現在、未來〉，以人的成長看，孩童、成年、老年，以成年看孩童，誰會承認自己是小時候的樣子沒變；以老年看成年，誰又不喜歡壯年期的自己！ 但這裏邊祇有一個人，那就是「自己」！
However, this is all a matter of the point of view. Let's us not look at this from the view of gain and loss, but from the view of "three eras", three generations or three time periods (Past, now, future). If we look at the issue in term of a man, the "three eras" of a man are child, adult and old man. As the adult looking at the child, who can claim that he is still the same as when he was a child. As the old man looking at the adult version of himself, who does not like his younger version better. But there is only one person here, and that is "self".
以自己看自己，變化、落差如此之大！ 孩童不等於成年！ 但成年歷經孩童，更延伸到最不被喜歡的老年。 如果說：這三個階段都有「我」的存在，按理看自己便有三個我，有三個人一定不成立！ 如只承認只有一個我，那三個時期的我，又如何裝在同一個我身上？ 真裝了進去，那這個自我真是矛盾又糾纏！
As one look at oneself, we see a large differences and changes. The child is not the same as the adult. But to get to the adult, one must go through the childhood, and then the adult is extended to become the old-man that no one likes. If we say "I" exists in all these three stages, then there would be three "I"'s. This obviously cannot stand. But if we say that there is only one "I", then how do we account for these three versions of "I" on the same person. It will become very complicated and contradictory if we try to manage to fit all three versions of "I" into the same person.
[Translator's Note 10] Master Ban Ji's abstraction made it very hard to translate this. If you think of the "essence" in this paragraph as a "unchanging soul" or "unchanging human nature" then it might be easier to decode this paragraph. So Master's question is "Why do we must assume that we have a soul that is not changeable?"
Other than the aforementioned virtuous root and great man, let's have a discussion about Nidānas from the perspective of change. Many doctrines said that we need to establish a "static" before "change." These doctrine says that all phenomenons have an essence, and that the essence cannot be changed, but the rest that surrounds the essence can change.
依據中觀論的說法，是沒有固定主體論，一切可為之變動、或不可為之變動的一切，皆由「緣起」決定一切，就因為誰都不知下一個緣起是什麼？ 所以不立一特定主體，如果知道下一個主體是什麼，則認為得有一固定體不變，有一固定體不變，則無法通盤前進。
But according to Mūlamadhyamakakārikā, there is no such thing as a static essence. Whether any phenomenon changes or not are determined by "dependent origination." Because no one knows what the next "dependent origination" is, we can't establish an essence in a phenomenon. If we know what the essence is, then we will have to accept that there is an essence that is static. If there is an essence in a phenomenon that does not change, then it became impossible to proceed.
另一角度說：論究無我，如認為中心點的我不變，外在的我才是無我，這個想法，矛盾的可以！然而大部份的教派學說都傾向這個論點，為什麼中心點的思想是有我，而不敢也設說是無我？ 就如同佛說：「眾生一聞空法，便如驚如怖。」 以為空、或無我便會喪失一切！
From another angle, let us use anattā as a discussion point. It is a contradiction to think that there is an "essence" in me that does not change, and that anattā refers to the "rest of me" that surrounds this "essence." However, most religious sects and schools tend to support this idea; the idea that there is an eternal essence in all of us. Why do we must have an "essence" that is "atman"? Why do they not dare to assume that the "essence" is anattā as well? Just as Buddha said: "When people heard of Śūnyatā, they are shocked and horrified." Because people think Śūnyatā means "emptiness" and "nothingness", and anattā means "no self" and that they will loss everything if they agree with these two terms. [Translator's Note 10]
其實，這是觀點的問題。 不從失去、喪失的觀點看，先從「三世說」下手，三世或三個時間點 〈過去、現在、未來〉，以人的成長看，孩童、成年、老年，以成年看孩童，誰會承認自己是小時候的樣子沒變；以老年看成年，誰又不喜歡壯年期的自己！ 但這裏邊祇有一個人，那就是「自己」！
However, this is all a matter of the point of view. Let's us not look at this from the view of gain and loss, but from the view of "three eras", three generations or three time periods (Past, now, future). If we look at the issue in term of a man, the "three eras" of a man are child, adult and old man. As the adult looking at the child, who can claim that he is still the same as when he was a child. As the old man looking at the adult version of himself, who does not like his younger version better. But there is only one person here, and that is "self".
以自己看自己，變化、落差如此之大！ 孩童不等於成年！ 但成年歷經孩童，更延伸到最不被喜歡的老年。 如果說：這三個階段都有「我」的存在，按理看自己便有三個我，有三個人一定不成立！ 如只承認只有一個我，那三個時期的我，又如何裝在同一個我身上？ 真裝了進去，那這個自我真是矛盾又糾纏！
As one look at oneself, we see a large differences and changes. The child is not the same as the adult. But to get to the adult, one must go through the childhood, and then the adult is extended to become the old-man that no one likes. If we say "I" exists in all these three stages, then there would be three "I"'s. This obviously cannot stand. But if we say that there is only one "I", then how do we account for these three versions of "I" on the same person. It will become very complicated and contradictory if we try to manage to fit all three versions of "I" into the same person.
[Translator's Note 10] Master Ban Ji's abstraction made it very hard to translate this. If you think of the "essence" in this paragraph as a "unchanging soul" or "unchanging human nature" then it might be easier to decode this paragraph. So Master's question is "Why do we must assume that we have a soul that is not changeable?"
2011年11月16日 星期三
業的學理 5 A Discourse on Deeds 5
人在面對解決不了的事，特別是痛苦的感受，總想找一個理由安撫自己，這許多理由，讓佛教業障說發揮到極點。
When people are faced with issues that they cannot resolve, especially those that involved pain and suffering, they are only willing to find reasons to comfort themselves. These approaches cause Buddhism's discussions of bad-karma to develop to the limit.
換個角度來看障的利與弊，大部分的人都很熟悉從挫折中成長這句話，那佛教徒為什麼這麼怕做錯事，怕被懲罰，怕招來惡果，這些都是可理解也是人之常情，然而人生下來沒做過錯的事，怎會知道什麼事是對的? 就算父母的教育非常出色，但總有自己得親自摸索的時候，懲罰性的觀念太強，是不敢碰觸任何事的。(這是弊)
Let us change an angle to look the the pro and con of bad karma. Many people understand that people should learn and grow from their mistakes. If that is the case, why are Buddhists so afraid of making mistakes? Because they don't want to be punished and accumulate bad karma. This is only human nature. But if you don't make mistakes, how would you know what is the right thing to do? Even if your parents taught you well, there will always comes a time when you need to grope about in the world on your own. If your fear of punishment is too strong, you will be afraid to touch and do anythings. (This is con.)
但是有業障觀念的人，做事情的時候會想到造福的問題，因為不想要有障礙纏身，會盡其所能的幫助別人，盡其所能的不傷害別人，來成就自己的福報 。( 這是利)
But the idea of karma will allow people to think about the issues of good and bad karma. Because they don't want to have bad karma wrap around them, they will do all they can to help others and avoid hurting others in order to accumulate good karma. (This is pro.)
無論如何! 在這裡討論很多想法，是想激發更多更好的人生路，讓許多善良的人有更美好的明天，想回頭者有重生的修法，千萬不要在窄巷裡逃避，修行是要讓自己走更寬的路，哪怕只是有佛法慨念而已!
Regardless, we have discussed many ideas here hoping to stimulate more and better ways of life for good people. So that they can have a better tomorrow. For people who sincerely want to repent to have a method to move forward, and not just avoiding the issues in an alley way. Buddhist Practice is to allow yourself to walk a wider path, not just to learn about Buddhism.
業必須論述這麼多，是佛法本身談論、因、緣、果的引發，那裡面講的都是行動與果實的問題。還有業障是一時的不方便，絕不是不能走出來的罪，這才是最重要的觀點。
I discussed this topic at this length is because deeds are extensions of Dharma's discussion on Yin, Yuan and Karmic Results. This is all about actions, behaviors and the results of these actions. Finally, the most important point to know about "bad karma" is that "bad karma" is only a temporary inconvenience, not sins that you can never escape.
半寄 Master Ban Ji
上一篇 Previous Part
When people are faced with issues that they cannot resolve, especially those that involved pain and suffering, they are only willing to find reasons to comfort themselves. These approaches cause Buddhism's discussions of bad-karma to develop to the limit.
換個角度來看障的利與弊，大部分的人都很熟悉從挫折中成長這句話，那佛教徒為什麼這麼怕做錯事，怕被懲罰，怕招來惡果，這些都是可理解也是人之常情，然而人生下來沒做過錯的事，怎會知道什麼事是對的? 就算父母的教育非常出色，但總有自己得親自摸索的時候，懲罰性的觀念太強，是不敢碰觸任何事的。(這是弊)
Let us change an angle to look the the pro and con of bad karma. Many people understand that people should learn and grow from their mistakes. If that is the case, why are Buddhists so afraid of making mistakes? Because they don't want to be punished and accumulate bad karma. This is only human nature. But if you don't make mistakes, how would you know what is the right thing to do? Even if your parents taught you well, there will always comes a time when you need to grope about in the world on your own. If your fear of punishment is too strong, you will be afraid to touch and do anythings. (This is con.)
但是有業障觀念的人，做事情的時候會想到造福的問題，因為不想要有障礙纏身，會盡其所能的幫助別人，盡其所能的不傷害別人，來成就自己的福報 。( 這是利)
But the idea of karma will allow people to think about the issues of good and bad karma. Because they don't want to have bad karma wrap around them, they will do all they can to help others and avoid hurting others in order to accumulate good karma. (This is pro.)
無論如何! 在這裡討論很多想法，是想激發更多更好的人生路，讓許多善良的人有更美好的明天，想回頭者有重生的修法，千萬不要在窄巷裡逃避，修行是要讓自己走更寬的路，哪怕只是有佛法慨念而已!
Regardless, we have discussed many ideas here hoping to stimulate more and better ways of life for good people. So that they can have a better tomorrow. For people who sincerely want to repent to have a method to move forward, and not just avoiding the issues in an alley way. Buddhist Practice is to allow yourself to walk a wider path, not just to learn about Buddhism.
業必須論述這麼多，是佛法本身談論、因、緣、果的引發，那裡面講的都是行動與果實的問題。還有業障是一時的不方便，絕不是不能走出來的罪，這才是最重要的觀點。
I discussed this topic at this length is because deeds are extensions of Dharma's discussion on Yin, Yuan and Karmic Results. This is all about actions, behaviors and the results of these actions. Finally, the most important point to know about "bad karma" is that "bad karma" is only a temporary inconvenience, not sins that you can never escape.
半寄 Master Ban Ji
上一篇 Previous Part
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