I have re-translated Master Ban Ji's articles and book from the inception of the blog to Nov. 2011.
Hopefully, I have fixed some grammars and typos and provided more clarity than before.
2011年12月19日 星期一
自我愛 2 Self Love 2
人愛自己很深的時候，是沒辦法做任何事的，假設你奮力想要突破自己，要突破必然遭遇阻力，這個時候你怕會受傷 、被孤離、還沒做就開始害怕，擔心自己受不了，想想這樣的自己，去談許多許多的進步方式，有益處嗎?
A person who loves himself too much is unable to get anything done. If you are really trying to make a breakthrough, you will surely encounter many resistances. When you encounter a resistance, you will be afraid of getting hurt, getting isolated and start to be fearful before doing anything if you love yourself too much. You will worry that you cannot handle the pressure. If you are like this, is it of any use to talk about ways and methods to progress?
很愛自己的人只適合在被保護的狀態下作業，愛自己捨不得自己受苦，當然所有的想法都會被引導到保護自己為優先，這種前提下，平時所吸收的一切資訊或法門，全成了擋箭牌，只會帶自己往好處想，絕不可能拿來糾正自己的錯誤，想進步成了天方夜譚。
People who love themselves can only function in a protective environment. A person who love himself will not allow himself to suffer. All his thinking will be for the purpose of protecting himself. In this context, any methods and knowledge he acquires all become his shields, never to be used to correct his mistakes. This person will never have the ability to advance.
我看過許多聰明人，用盡各種方法規避自己該做的事，卻又成天拿大道理緊扣別人的腦，也算是把自我愛發揮到極點。
I have seen many smart people using all sorts of methods to avoid their duties. But at the same time, these same people will use all sorts of arguments and justification to limit other people. These people probably expressed "Self Love" to the extreme.
人一定是愛自己，這不是用道德可以規範的，中國一些道德學派，把人對名利的追求，說到風清月白的地步，弄到稍有學識的人一說到錢， 避之唯恐不及，但現實生活是誰都需要錢過日子， 接著! 用來反彈這些言論的語言是，人不為己天誅地滅這種話都出來了!
Of course a person will love himself. This is not something that can be dictated by moral standards. There are some philosophical schools in China that disdain the pursuit of fame and fortune, so much so that caused Chinese people with a some intellectual ability to constantly run away from any mention of money. But in reality, people all need money to survive. So the oppositions to this school of thought came out with statements like "Heaven and earth will destroy a person that is not out for himself."
說到底這些言論不是罔顧現實，就是心虛的可以，人要活著需要很多條件的支持，兩袖清風不可能，但為了自己可以做天誅地滅的事，是不是也是自己做了太多心虛的事? 需要用言論保護自己。
Both of these ideas totally disregard reality. Survival requires the support of many conditions. It is impossible to be totally pure, but to be able to destroy heaven and earth just for oneself smacks of using words to make justification for one's own guilty conscious.
半寄 Master Ban Ji
A person who loves himself too much is unable to get anything done. If you are really trying to make a breakthrough, you will surely encounter many resistances. When you encounter a resistance, you will be afraid of getting hurt, getting isolated and start to be fearful before doing anything if you love yourself too much. You will worry that you cannot handle the pressure. If you are like this, is it of any use to talk about ways and methods to progress?
很愛自己的人只適合在被保護的狀態下作業，愛自己捨不得自己受苦，當然所有的想法都會被引導到保護自己為優先，這種前提下，平時所吸收的一切資訊或法門，全成了擋箭牌，只會帶自己往好處想，絕不可能拿來糾正自己的錯誤，想進步成了天方夜譚。
People who love themselves can only function in a protective environment. A person who love himself will not allow himself to suffer. All his thinking will be for the purpose of protecting himself. In this context, any methods and knowledge he acquires all become his shields, never to be used to correct his mistakes. This person will never have the ability to advance.
我看過許多聰明人，用盡各種方法規避自己該做的事，卻又成天拿大道理緊扣別人的腦，也算是把自我愛發揮到極點。
I have seen many smart people using all sorts of methods to avoid their duties. But at the same time, these same people will use all sorts of arguments and justification to limit other people. These people probably expressed "Self Love" to the extreme.
人一定是愛自己，這不是用道德可以規範的，中國一些道德學派，把人對名利的追求，說到風清月白的地步，弄到稍有學識的人一說到錢， 避之唯恐不及，但現實生活是誰都需要錢過日子， 接著! 用來反彈這些言論的語言是，人不為己天誅地滅這種話都出來了!
Of course a person will love himself. This is not something that can be dictated by moral standards. There are some philosophical schools in China that disdain the pursuit of fame and fortune, so much so that caused Chinese people with a some intellectual ability to constantly run away from any mention of money. But in reality, people all need money to survive. So the oppositions to this school of thought came out with statements like "Heaven and earth will destroy a person that is not out for himself."
說到底這些言論不是罔顧現實，就是心虛的可以，人要活著需要很多條件的支持，兩袖清風不可能，但為了自己可以做天誅地滅的事，是不是也是自己做了太多心虛的事? 需要用言論保護自己。
Both of these ideas totally disregard reality. Survival requires the support of many conditions. It is impossible to be totally pure, but to be able to destroy heaven and earth just for oneself smacks of using words to make justification for one's own guilty conscious.
半寄 Master Ban Ji
2011年12月18日 星期日
自我愛 1 Self Love 1
「自我愛!」 佛陀講解修道法門時，常會用到的詞語，簡單解釋就是 「愛自己」，佛陀認為我們太愛自己的結果，導致無法修道。
"Self Love" is a phrase that Buddha often mention in his speeches. Simply, "Self Love" is "love oneself." Buddha thought that as the result of our love for ourselves, that we were not able to Practice.
剛開始看到這樣的經文，一頭霧水，愛別人很容易理解，愛物質也是，或者是愛自己養的寵物，這些都不難清楚，但是 「愛自己」 得想想，怎麼個愛法?
At first, when I read this type of Buddhist Texts, I cannot understand how one loves oneself. It's easy to understanding loving other people, or things, even to love one's pets. But myself? How do I do that?
我們就這樣在活著，身體需要的，不論看得見的物質，看不見的想法，我們都很習慣性滿足自己，用心想一下，自己應該最愛自己沒錯!
We live our lives by satisfying ourselves. We habitually satisfy whatever the body needs, whether visible things, or invisible ideas. If you take some time to think about it, it is true that we love ourselves the best.
假設你有修行經驗，用冥思方法知道自己的心念 ( 冥思 :就是安靜的想自己修學的內容 ，用打坐姿勢，或只安靜的去想都是，唯一不同點是個人修的法 門不一樣) ，你會很清楚知道 ， 自己很多想法繞著自己轉，雖然冥思是在想自己修的內容，但繞著自己的雜念多到數不清，這裡面除了還不熟悉修法外，最多的還是在捍衛自己。
If you have any experience with Practice, you probably have used meditation to know your thoughts. (Meditation is quietly think about the content of your learning. This can be done by sitting, or simply be calm. It's all the same, they only differ in detail.) You will know that there are a lot of thoughts floating within your brain, and these thoughts are mostly about yourself. Even thought meditation is about be mindful of your learning, there are always countless number of thoughts surrounding you. Some of these thoughts exist because you are not yet familiar with your method, but most of these extra thoughts are there to uphold yourself.
比方說 : 你冥思前跟人吵架，一靜下來整個思緒全是吵架內容，想移開都辦不到，有可能你是對的但吵輸了，有可能是錯的但不想承認，這些情緒沒過去以前，是不可能想修學的內容，以人性正常的觀點看，沒什麼不對，假使你想進步，來看看自我愛的內容。
For example, before meditation, you had a fight. When you have a chance to be calm, all your thoughts are going to be about the fight, and you can not even remove it from your mind. It is possible that you lost the fight, or that you were wrong but would not admit it. Before these emotions have passed, it is impossible for you to Practice and work on your learning. This is normal. It is human nature. If you want to advance, you will need to know what is "Self Love."
半寄 Master Ban Ji
"Self Love" is a phrase that Buddha often mention in his speeches. Simply, "Self Love" is "love oneself." Buddha thought that as the result of our love for ourselves, that we were not able to Practice.
剛開始看到這樣的經文，一頭霧水，愛別人很容易理解，愛物質也是，或者是愛自己養的寵物，這些都不難清楚，但是 「愛自己」 得想想，怎麼個愛法?
At first, when I read this type of Buddhist Texts, I cannot understand how one loves oneself. It's easy to understanding loving other people, or things, even to love one's pets. But myself? How do I do that?
我們就這樣在活著，身體需要的，不論看得見的物質，看不見的想法，我們都很習慣性滿足自己，用心想一下，自己應該最愛自己沒錯!
We live our lives by satisfying ourselves. We habitually satisfy whatever the body needs, whether visible things, or invisible ideas. If you take some time to think about it, it is true that we love ourselves the best.
假設你有修行經驗，用冥思方法知道自己的心念 ( 冥思 :就是安靜的想自己修學的內容 ，用打坐姿勢，或只安靜的去想都是，唯一不同點是個人修的法 門不一樣) ，你會很清楚知道 ， 自己很多想法繞著自己轉，雖然冥思是在想自己修的內容，但繞著自己的雜念多到數不清，這裡面除了還不熟悉修法外，最多的還是在捍衛自己。
If you have any experience with Practice, you probably have used meditation to know your thoughts. (Meditation is quietly think about the content of your learning. This can be done by sitting, or simply be calm. It's all the same, they only differ in detail.) You will know that there are a lot of thoughts floating within your brain, and these thoughts are mostly about yourself. Even thought meditation is about be mindful of your learning, there are always countless number of thoughts surrounding you. Some of these thoughts exist because you are not yet familiar with your method, but most of these extra thoughts are there to uphold yourself.
比方說 : 你冥思前跟人吵架，一靜下來整個思緒全是吵架內容，想移開都辦不到，有可能你是對的但吵輸了，有可能是錯的但不想承認，這些情緒沒過去以前，是不可能想修學的內容，以人性正常的觀點看，沒什麼不對，假使你想進步，來看看自我愛的內容。
For example, before meditation, you had a fight. When you have a chance to be calm, all your thoughts are going to be about the fight, and you can not even remove it from your mind. It is possible that you lost the fight, or that you were wrong but would not admit it. Before these emotions have passed, it is impossible for you to Practice and work on your learning. This is normal. It is human nature. If you want to advance, you will need to know what is "Self Love."
半寄 Master Ban Ji
2011年12月17日 星期六
佛法的思向 17 A Guide to Buddhist Thoughts 17
宗教的感應是努力虔誠祈求後的感動，一生能碰上一兩次就不得了，它能帶給努力者在修行路上的激勵，但如念執感應，則差之千里矣
Religious rapture is the result of sincere prayers. It will be incredible if you can encounter this once or twice in a life time. However, if you encountered it, it will bring you incredible incentives on the path. But if you are always looking for it, then you are miles away from it.
世尊要弟子在修行中「堪忍」是跟「忍耐」不同的。 「堪忍」是在要越過任一境界時，須忍受習性與佛法的拉踞戰，忍受感情脫離的痛苦，能夠忍受過後，感情自能向上超越，邁入另一境界。 而「忍耐」則只是你對人事逆來順受，永遠在輪迴，重覆同樣的忍耐動作。
The "endurance" that Buddha wanted his students to "bear/endure" is not the same as the endurance that is normally understood. When you are attempting to elevate to a different stage on the path, you need to "bear/endure" the struggle between your habits and Dharma, to "endure" the pain that comes with the separation of emotions. After you are able to endure this, your emotion will be elevated. But normal endurance is how you tolerate the negativity surrounding you, which is always repeating, and causing you to always having to endure the same thing over and over.
「慈」是以平等心看待眾生。 「悲」乃同其情。 「喜」則隨喜他人的成就。 「慈悲喜」能做到，再不執著，就是「捨」。
"Compassion" is to look at all humanity evenly.
"Sorrowful" is to be empathic to all.
"Joyful" is to be happy for other people's accomplishments.
If you can be "Compassion", "Sorrowful" and "Joyful", then you are able to "be Generous."
自我檢視
我的心太淺，總思索不到深處
我的日子太懶，總在人事裏飄浮
我的眼光太短，總在近處佇留
我的容量太窄，只合啜飲清流小溪
而歲月啊！便默不作聲地
自我身旁流逝
Self Checkup
My heart/mind is too shallow, cannot contemplate the depth of myself.
My days are too lazy, always floating in the matters of people.
My eyesight is too short, only able to look at scenes near me.
My capacity is to small, only fitted for drinking from small streams.
But time, silently,
flows away right beside me.
Religious rapture is the result of sincere prayers. It will be incredible if you can encounter this once or twice in a life time. However, if you encountered it, it will bring you incredible incentives on the path. But if you are always looking for it, then you are miles away from it.
世尊要弟子在修行中「堪忍」是跟「忍耐」不同的。 「堪忍」是在要越過任一境界時，須忍受習性與佛法的拉踞戰，忍受感情脫離的痛苦，能夠忍受過後，感情自能向上超越，邁入另一境界。 而「忍耐」則只是你對人事逆來順受，永遠在輪迴，重覆同樣的忍耐動作。
The "endurance" that Buddha wanted his students to "bear/endure" is not the same as the endurance that is normally understood. When you are attempting to elevate to a different stage on the path, you need to "bear/endure" the struggle between your habits and Dharma, to "endure" the pain that comes with the separation of emotions. After you are able to endure this, your emotion will be elevated. But normal endurance is how you tolerate the negativity surrounding you, which is always repeating, and causing you to always having to endure the same thing over and over.
「慈」是以平等心看待眾生。 「悲」乃同其情。 「喜」則隨喜他人的成就。 「慈悲喜」能做到，再不執著，就是「捨」。
"Compassion" is to look at all humanity evenly.
"Sorrowful" is to be empathic to all.
"Joyful" is to be happy for other people's accomplishments.
If you can be "Compassion", "Sorrowful" and "Joyful", then you are able to "be Generous."
自我檢視
我的心太淺，總思索不到深處
我的日子太懶，總在人事裏飄浮
我的眼光太短，總在近處佇留
我的容量太窄，只合啜飲清流小溪
而歲月啊！便默不作聲地
自我身旁流逝
Self Checkup
My heart/mind is too shallow, cannot contemplate the depth of myself.
My days are too lazy, always floating in the matters of people.
My eyesight is too short, only able to look at scenes near me.
My capacity is to small, only fitted for drinking from small streams.
But time, silently,
flows away right beside me.
2011年12月16日 星期五
修行絕不能忽略的感覺 4 The Feeling That a Practitioner Must Not Ignore 4
在我個人修持的經驗裏，折磨身體只有兩種答案 ， 一、身體有基本生存慾望，當它感覺到生存有困難時，會強力掙扎，就算你給它現在在修行的命令，也沒用，因為它是活著的器官，需要有食物補給，才能維持運作，很餓的時候像有枯火在體內燒，是一種乾裂的痛苦，這個時候才驚覺身體是很多個體，一旦出現一個不舒服，全體都跑出來抗議。
In my personal experience, tormenting your body only has two answers: 1. Your body has its own survival instinct. When it feels that it has difficulty, it will struggle forcibly. Even if you order it, the order will be useless. Because it is a living organ and requires nutrient in order to function. When you are very hungry, you will feel like there is a fire burning in your body, causing parching pain. At this moment, you will find out that your body has many components, when one of them is not comfortable, they all come out with complaints.
二、你可以在這時下強烈命令，要求它安靜，不給它希望會有任何補及加入，一番折騰後它會安靜，但隨之而來的是，自己會發現{大腦}不動了，沒有補足養分的結果是它自己罷工，你可以不要食物，換取大腦呆滯。
2. At this point, you can give your body a strong order, wishing it to quiet down and giving it no hope of getting any energy and nutrients. After some struggle, it will quiet down, but in exchange, you will find yourself brain dead. The brain shut itself off when it has no nutrient. You can accept no food, in exchange for a numb brain.
很多修行人有一種很深的錯覺，以為身體是自己的，想怎樣對它就怎樣對它，如果修行一開始先去看看病的不能動的人，對身體的看法，會有很大的改觀，至少不會認為身體是可以被自己掌控的，
Many practitioners have a deeply held mistaken view. They thought that their bodies belongs to them, and can do to their bodies as they please. These people, if they had spent some time looking at patients who are too sick to move before their Practice, will have a drastically different view of the body. At least they won't think that they can control their own body.
身體好的時候，才是修行的好幫手，一個健康的身體，思路敏捷，積極進取.......許許多多的用途都靠它，社會新聞常報導，誰沒飯吃餓到怎樣又怎樣，這些知識大家都有，但是它一旦換上修行的服裝，一切完全合理，合理到不用懷疑，不論台灣、國外、大多數人總錯認這是修行必要的條件，所以沒有質疑就全盤接受，一個以智慧解脫為追求目的的修法，基礎訓練只是一個開端，思考能力的培植才是根本。
A healthy body is the best partner of a practitioner. A healthy body will make practitioner smarter, more motivated, more energetic, and many many other benefits. There are always news reports of people who had nothing to eat and the consequences of not eating. Everyone has this knowledge, but once it is cloaked with Practice, it all become reasonable. So reasonable that we are not allowed to be skeptical about it. Domestically and internationally, many people have a mistaken notions that denial of the body is a condition of Practice, so they accept it without question. The fundamental of a practice that rely on wisdom to reach enlightenment is the development of critical thinking abilities.
修行不是練少林拳，是以武力取勝，當然要極端訓練身體，修行是尋求解脫，從真相下手。
Practice is not Shoalin Martial Art. If you want to win using physical force, of course you will need to train your body to the extreme. Practice is looking for freedom, for liberation and we need to start from the Truth.
半寄 Master Ban Ji
上一篇 Previous Part
In my personal experience, tormenting your body only has two answers: 1. Your body has its own survival instinct. When it feels that it has difficulty, it will struggle forcibly. Even if you order it, the order will be useless. Because it is a living organ and requires nutrient in order to function. When you are very hungry, you will feel like there is a fire burning in your body, causing parching pain. At this moment, you will find out that your body has many components, when one of them is not comfortable, they all come out with complaints.
二、你可以在這時下強烈命令，要求它安靜，不給它希望會有任何補及加入，一番折騰後它會安靜，但隨之而來的是，自己會發現{大腦}不動了，沒有補足養分的結果是它自己罷工，你可以不要食物，換取大腦呆滯。
2. At this point, you can give your body a strong order, wishing it to quiet down and giving it no hope of getting any energy and nutrients. After some struggle, it will quiet down, but in exchange, you will find yourself brain dead. The brain shut itself off when it has no nutrient. You can accept no food, in exchange for a numb brain.
很多修行人有一種很深的錯覺，以為身體是自己的，想怎樣對它就怎樣對它，如果修行一開始先去看看病的不能動的人，對身體的看法，會有很大的改觀，至少不會認為身體是可以被自己掌控的，
Many practitioners have a deeply held mistaken view. They thought that their bodies belongs to them, and can do to their bodies as they please. These people, if they had spent some time looking at patients who are too sick to move before their Practice, will have a drastically different view of the body. At least they won't think that they can control their own body.
身體好的時候，才是修行的好幫手，一個健康的身體，思路敏捷，積極進取.......許許多多的用途都靠它，社會新聞常報導，誰沒飯吃餓到怎樣又怎樣，這些知識大家都有，但是它一旦換上修行的服裝，一切完全合理，合理到不用懷疑，不論台灣、國外、大多數人總錯認這是修行必要的條件，所以沒有質疑就全盤接受，一個以智慧解脫為追求目的的修法，基礎訓練只是一個開端，思考能力的培植才是根本。
A healthy body is the best partner of a practitioner. A healthy body will make practitioner smarter, more motivated, more energetic, and many many other benefits. There are always news reports of people who had nothing to eat and the consequences of not eating. Everyone has this knowledge, but once it is cloaked with Practice, it all become reasonable. So reasonable that we are not allowed to be skeptical about it. Domestically and internationally, many people have a mistaken notions that denial of the body is a condition of Practice, so they accept it without question. The fundamental of a practice that rely on wisdom to reach enlightenment is the development of critical thinking abilities.
修行不是練少林拳，是以武力取勝，當然要極端訓練身體，修行是尋求解脫，從真相下手。
Practice is not Shoalin Martial Art. If you want to win using physical force, of course you will need to train your body to the extreme. Practice is looking for freedom, for liberation and we need to start from the Truth.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月15日 星期四
修行絕不能忽略的感覺 3 The Feeling That a Practitioner Must Not Ignore 3
佛陀受羊乳供養，很簡單的一件事，拆開來看內容其實很多，他自己接受來自身體的要求，違背傳統教法，卻讓他有力氣大徹大悟，從此脫離婆羅門教，開創屬於他發現的修法。
Buddha's acceptance of goat's milk might seem like a simple thing. But once you analyze it, there are depth to it. He accepted his own body's request and turned his back on the traditional methods to become enlightened and left Brahmanism. He started a new Practice that he had discovered.
重新說一遍老故事， 想提出一個問號? 既然佛陀從身體的苦行裡走了出來，為什麼後代傳他修行方法的人第一步又走回老路，還是從否認身體做起? 一個你最親切的夥伴，除了善用它以外，絕對找不出任何原因，忽視它的存在。
I repeat an old story to raise a question. If Buddha rejected asceticism of the body to achieve enlightenment, why do his followers keep going back to it as the first step of the Practice? Why do they want to start by denying their body? Your body is your closest partner, other than to use it wisely, I cannot think of any reason to ignore its existence.
漠視身體的修法，像人格分裂，明明有身體，卻在身體外彷彿又存在一個自己，然後又拼命跟自己說 : 你是臭皮囊，你帶給我很多災難，我不要理你。
A Practice that ignores the body is like asking you to have multiple personalities. There is obviously a body, but then they keep wanting you to find another self outside of the body, while keep telling your body that it is a dirty bag; that it brings disasters and you don't want to have anything to do with it any more.
除非身體已撐不住，不然你是不會看看它，究竟怎麼了，一個宣說智慧解脫的宗教，要這樣撻伐身體，真不知情何以堪!
Unless your body is about to collapse, you will never look to see what happened to it. I do not understand why a religion that keeps talking about find release through wisdom would suppress the body.
修行是一連串思想一再得到昇華，進而達 到所謂徹悟。絕不是去榨擠身體，要求它給你全世界，你的身體脆弱時只是肉體，很容易被擊垮，絕不像工具般拆散了，沒事!
Practice is using thinking and more thinking to elevate yourself, and eventually reached enlightenment. It is not a method to squeeze your body to get the world. When you body is weak, it is only flesh and bones, can be easily defeated. It is not like a machine that can be taken apart without consequences.
你可以用很嚴格的命令，訓練身體，但是真理的獲得絕無法用嚴格的要求去達到{開悟}，徹悟是生命精華的累積，是從不間斷的多層次思考、現實磨練，眼界有無打開? 許多條件都符合下自然產生的境界，無法追求，卻可以培養，就看你給自己灌溉什麼?
You can use strict orders to train your body. But you can never obtain the Truth through strict orders. Enlightenment is achieved only through the accumulation of your life's essences that comes from continuous multi-faceted thinking, trials of the realities, your visions and many other conditions. It cannot be pursuit, but can be cultivated. It only matter what you are feeding yourself.
半寄 Master Ban Ji
Buddha's acceptance of goat's milk might seem like a simple thing. But once you analyze it, there are depth to it. He accepted his own body's request and turned his back on the traditional methods to become enlightened and left Brahmanism. He started a new Practice that he had discovered.
重新說一遍老故事， 想提出一個問號? 既然佛陀從身體的苦行裡走了出來，為什麼後代傳他修行方法的人第一步又走回老路，還是從否認身體做起? 一個你最親切的夥伴，除了善用它以外，絕對找不出任何原因，忽視它的存在。
I repeat an old story to raise a question. If Buddha rejected asceticism of the body to achieve enlightenment, why do his followers keep going back to it as the first step of the Practice? Why do they want to start by denying their body? Your body is your closest partner, other than to use it wisely, I cannot think of any reason to ignore its existence.
漠視身體的修法，像人格分裂，明明有身體，卻在身體外彷彿又存在一個自己，然後又拼命跟自己說 : 你是臭皮囊，你帶給我很多災難，我不要理你。
A Practice that ignores the body is like asking you to have multiple personalities. There is obviously a body, but then they keep wanting you to find another self outside of the body, while keep telling your body that it is a dirty bag; that it brings disasters and you don't want to have anything to do with it any more.
除非身體已撐不住，不然你是不會看看它，究竟怎麼了，一個宣說智慧解脫的宗教，要這樣撻伐身體，真不知情何以堪!
Unless your body is about to collapse, you will never look to see what happened to it. I do not understand why a religion that keeps talking about find release through wisdom would suppress the body.
修行是一連串思想一再得到昇華，進而達 到所謂徹悟。絕不是去榨擠身體，要求它給你全世界，你的身體脆弱時只是肉體，很容易被擊垮，絕不像工具般拆散了，沒事!
Practice is using thinking and more thinking to elevate yourself, and eventually reached enlightenment. It is not a method to squeeze your body to get the world. When you body is weak, it is only flesh and bones, can be easily defeated. It is not like a machine that can be taken apart without consequences.
你可以用很嚴格的命令，訓練身體，但是真理的獲得絕無法用嚴格的要求去達到{開悟}，徹悟是生命精華的累積，是從不間斷的多層次思考、現實磨練，眼界有無打開? 許多條件都符合下自然產生的境界，無法追求，卻可以培養，就看你給自己灌溉什麼?
You can use strict orders to train your body. But you can never obtain the Truth through strict orders. Enlightenment is achieved only through the accumulation of your life's essences that comes from continuous multi-faceted thinking, trials of the realities, your visions and many other conditions. It cannot be pursuit, but can be cultivated. It only matter what you are feeding yourself.
半寄 Master Ban Ji
2011年12月14日 星期三
修行絕不能忽略的感覺 2 The Feeling That a Practitioner Must Not Ignore 2
佛陀在修道時也曾遭到同伴的唾棄，因為他放棄苦行，放棄的原因是飢餓導致無法思考，後來決定接受牧羊女羊乳的供養，食物使他恢復力氣思考而達到悟道，同修的同道認為他破壞苦行的戒律，離他遠去，這些故事佛教徒耳熟能詳。
Buddha was also cast aside by his peers during his Practice, simply because he abandoned tapas [Note]. The reason that he abandoned tapas was because hunger dulled his brain, caused him to lose his ability to think clearly. Later, after he accepted a herder's offer of goat's milk, the energy from food regenerated his ability to think and eventually achieved enlightenment. His peers on the path of tapas thought he had broke tapas' percepts and left him. This is a story that all Buddhists should be familiar with.
換一個立場，如果你是當時的喬答摩 .悉答多，你會清楚你的身體在告訴你，我餓了! 這個信息嗎? 而且這個信息在當時環境是不允許有的，社會也強烈在執行它，不讓修行人違反苦的定律，這樣的背景下，你會選擇吃些營養食物? 還是堅持苦行立場至死不變?
If you were Siddhattha Gotama at the time, would you able to clearly understand the message of hunger from your body? Further more, this message of hunger is not tolerated by the circumstances. Because Siddhattha was practicing tapas, the society will not allow a practitioner of tapas to violate the law of dukkha. In that environment, would you choose to eat nutritional food, or keep on with tapas until your death?
很多人在看佛陀傳記後，會知道他就是這樣走過來，而有沒想過 {苦}是當時的主流派修法，被主流派拋棄是很可怕的事，除了必得忍受孤獨，還必須堅持自己的看法是對的，在還沒有被證明自己是對的時刻裡，這些主流壓力不好招架，不僅無助，還無處棲身，
Many people know this story, and how Siddhattha became Buddha. However, most people never realize that dukkha and tapas was the mainstream practice of the time. To be abandoned by the mainstream is very terrifying. Not only do you have to accept loneliness, you also need to have strong belief in yourself that your view is correct. Before you can prove it, the attacks from the mainstream are difficult to handle. Not only would you not have any help, you will have no shelter as well.
多數人會選擇屈從，就算自己的身體對自己求救，你也不敢理它，怕被攻擊、被拋捨，這裡邊藏著一種人性的悲涼，明明是為求治解脫而有的行為，竟然有這麼多不能理解的紛爭?
Most people will choose to submit to the pressure. Even if your body is looking for help, you will be too afraid to pay attention to it, because you are afraid of attacks or abandonment. This is what is sad about human nature. People search for enlightenment in order to find release, but then encountered so much unreasonable disputes.
要不要選擇你真實的感受? 不是勇者做不到，理解這些就知道有成就的人，是怎麼走過來的，這只是其中一種條件完成而已!
Only a brave person can choose to accept his real feelings. If you can understand this, you will know how a person with accomplishments walked the path, and this is only one of the many conditions.
半寄 Master Ban Ji
[Note] 苦行 Tapas is a practice of self-discipline or austerity willingly to restraining physical urges. It is probably similar to asceticism. I'll use tapas and asceticism interchangeably.
Buddha was also cast aside by his peers during his Practice, simply because he abandoned tapas [Note]. The reason that he abandoned tapas was because hunger dulled his brain, caused him to lose his ability to think clearly. Later, after he accepted a herder's offer of goat's milk, the energy from food regenerated his ability to think and eventually achieved enlightenment. His peers on the path of tapas thought he had broke tapas' percepts and left him. This is a story that all Buddhists should be familiar with.
換一個立場，如果你是當時的喬答摩 .悉答多，你會清楚你的身體在告訴你，我餓了! 這個信息嗎? 而且這個信息在當時環境是不允許有的，社會也強烈在執行它，不讓修行人違反苦的定律，這樣的背景下，你會選擇吃些營養食物? 還是堅持苦行立場至死不變?
If you were Siddhattha Gotama at the time, would you able to clearly understand the message of hunger from your body? Further more, this message of hunger is not tolerated by the circumstances. Because Siddhattha was practicing tapas, the society will not allow a practitioner of tapas to violate the law of dukkha. In that environment, would you choose to eat nutritional food, or keep on with tapas until your death?
很多人在看佛陀傳記後，會知道他就是這樣走過來，而有沒想過 {苦}是當時的主流派修法，被主流派拋棄是很可怕的事，除了必得忍受孤獨，還必須堅持自己的看法是對的，在還沒有被證明自己是對的時刻裡，這些主流壓力不好招架，不僅無助，還無處棲身，
Many people know this story, and how Siddhattha became Buddha. However, most people never realize that dukkha and tapas was the mainstream practice of the time. To be abandoned by the mainstream is very terrifying. Not only do you have to accept loneliness, you also need to have strong belief in yourself that your view is correct. Before you can prove it, the attacks from the mainstream are difficult to handle. Not only would you not have any help, you will have no shelter as well.
多數人會選擇屈從，就算自己的身體對自己求救，你也不敢理它，怕被攻擊、被拋捨，這裡邊藏著一種人性的悲涼，明明是為求治解脫而有的行為，竟然有這麼多不能理解的紛爭?
Most people will choose to submit to the pressure. Even if your body is looking for help, you will be too afraid to pay attention to it, because you are afraid of attacks or abandonment. This is what is sad about human nature. People search for enlightenment in order to find release, but then encountered so much unreasonable disputes.
要不要選擇你真實的感受? 不是勇者做不到，理解這些就知道有成就的人，是怎麼走過來的，這只是其中一種條件完成而已!
Only a brave person can choose to accept his real feelings. If you can understand this, you will know how a person with accomplishments walked the path, and this is only one of the many conditions.
半寄 Master Ban Ji
[Note] 苦行 Tapas is a practice of self-discipline or austerity willingly to restraining physical urges. It is probably similar to asceticism. I'll use tapas and asceticism interchangeably.
2011年12月13日 星期二
修行絕不能忽略的感覺 1 The Feeling That a Practitioner Must Not Ignore 1
我個人在過去被指導修持的經驗裡，最不能忘懷一點，修道彷彿不需要身體了!
In the past, when I was been taught how to Practice, there is always one constant. That is, they always taught that one does not need a body during Practice.
所有的指導都跟你說；身體是負擔，一定要去除對它的執著，我同意身體會帶來很多麻煩，但是沒有身體我怎麼辦? 指導者又說身體是借給你用的，不是你的，我也同意! 但我對身體一無所知的狀態下，要拿什麼樣的力量反駁自己?
All the instructions said: body is a burden, and you must remove your persistent view of your body. I agree that body brings a lot of troubles, but what happens to me without a body? The instructors also always said that your body was loan. I agree, but if I know nothing about my body, how do I have the knowledge to refute my own body.
我不懂為什麼修持的開端是在強烈否定身體下開始?
I don't understand why all Practices begin with a strong denial of the body.
修行不是要學習智慧來好好活著嗎? 好好活著不是也不容易? 甚至是一個大課題，為什麼不是從教智慧下手? 身體本身無罪，不須要否決它到這樣的地步，就算把層級提升到解脫生命，也必須跟身體好好先談談，一個沒有裝備齊全的身體，你要它把你帶去哪裡? 真去了會不會因裝備不足，還沒達成修行的追求就先當烈士一命嗚呼?!
Isn't the purpose of Practice to learn the wisdom to live well? It is not easy to live well, and it is a big and difficult topic. Why don't they start with teaching of wisdom? Body itself is not sinful, we don't need to deny it like this. Even if we are elevated to the level that transcends life, we still need to start by having discussion with our body. Where do you expect a not fully equipped and functioning body to take you? Even if you really get there, would you not perish before you reached the goal of Practice because your body is not well prepared?
印度這個國家，有一個傳統思想，那就是 { 苦 } 的思維，苦在印度思想佔據一個相當重要的地位，研究印度修行會看到他們用很多方法折磨自己，用這樣的行式達到所謂修道! 好像身體有著原罪，非這樣對待它否則不能消除罪孽，古代很多所謂修行的動作，是想向神交待，交代自己已通過嚴酷的懲罰，是否已可以回到神的身邊。
India has a traditional idea of dukkha. Dukkha is a very important concept in India, and if you study the practitioners in India, you will see that they used many methods to torture themselves and call it Practice. It is as if the body has an original sin, and they must treat it thus in order to redeem it. Many such practices of the ancient time are attempts at confession to the gods; to let the gods know that they have punished themselves, hoping to return to the grace of the gods.
半寄 Master Ban Ji
In the past, when I was been taught how to Practice, there is always one constant. That is, they always taught that one does not need a body during Practice.
所有的指導都跟你說；身體是負擔，一定要去除對它的執著，我同意身體會帶來很多麻煩，但是沒有身體我怎麼辦? 指導者又說身體是借給你用的，不是你的，我也同意! 但我對身體一無所知的狀態下，要拿什麼樣的力量反駁自己?
All the instructions said: body is a burden, and you must remove your persistent view of your body. I agree that body brings a lot of troubles, but what happens to me without a body? The instructors also always said that your body was loan. I agree, but if I know nothing about my body, how do I have the knowledge to refute my own body.
我不懂為什麼修持的開端是在強烈否定身體下開始?
I don't understand why all Practices begin with a strong denial of the body.
修行不是要學習智慧來好好活著嗎? 好好活著不是也不容易? 甚至是一個大課題，為什麼不是從教智慧下手? 身體本身無罪，不須要否決它到這樣的地步，就算把層級提升到解脫生命，也必須跟身體好好先談談，一個沒有裝備齊全的身體，你要它把你帶去哪裡? 真去了會不會因裝備不足，還沒達成修行的追求就先當烈士一命嗚呼?!
Isn't the purpose of Practice to learn the wisdom to live well? It is not easy to live well, and it is a big and difficult topic. Why don't they start with teaching of wisdom? Body itself is not sinful, we don't need to deny it like this. Even if we are elevated to the level that transcends life, we still need to start by having discussion with our body. Where do you expect a not fully equipped and functioning body to take you? Even if you really get there, would you not perish before you reached the goal of Practice because your body is not well prepared?
印度這個國家，有一個傳統思想，那就是 { 苦 } 的思維，苦在印度思想佔據一個相當重要的地位，研究印度修行會看到他們用很多方法折磨自己，用這樣的行式達到所謂修道! 好像身體有著原罪，非這樣對待它否則不能消除罪孽，古代很多所謂修行的動作，是想向神交待，交代自己已通過嚴酷的懲罰，是否已可以回到神的身邊。
India has a traditional idea of dukkha. Dukkha is a very important concept in India, and if you study the practitioners in India, you will see that they used many methods to torture themselves and call it Practice. It is as if the body has an original sin, and they must treat it thus in order to redeem it. Many such practices of the ancient time are attempts at confession to the gods; to let the gods know that they have punished themselves, hoping to return to the grace of the gods.
半寄 Master Ban Ji
2011年12月12日 星期一
佛法的思向 16 A Guide to Buddhist Thoughts 16
修持簡語 Phrases to Consider in Your Practice
為了他人的善惡而擾亂你的修行，甚至在別人的話語裏生生死死，修不了行的是你，超越不了習性的也還是你，別人根本不會因此而改變。
Letting other people's good and evil disrupt your Practice, and living in other people's words will cause you to not able to progress. Other people will not change because of it.
要抓緊生命的主線，跳脫自我的限制。 情緒不好不去管它，還是做你自己的事。 先用心栽一棵智慧的大樹，再說！
We must grab tight the line of life and escape from self limits. You should not worry about your emotions, just do what you are suppose to do. First, you should work on planting a tree of wisdom, then proceed from there.
對事用心盡力，但不要怕錯，成敗自己擔當，相對地，你就不會苛求他人「完美」，內心的感情不變，但手段可以更改，對於自己後，你知道那很難，自然不會要求眾生，慈悲於焉產生。
You should do everything with all your heart and mind, but do not be afraid of mistakes. You will need to be able to handle both success and failure. When you can do so, you will not expect other people to be "perfect." Emotions do not change, but methods can. Once you know it's difficult, you will naturally not require perfection from everyone, and compassion will flow naturally.
不要管「果」，先管「因」「緣」造作，因先擺正確，再加上「緣」的不斷用心「果」自然形成。
You should not worry about "Result". You should first worry about "Yin"(Cause) and "Yuan"(Conditions). Get "Yin"(Cause) correct then work on "Yuan"(Conditions), the "Result" that you want will come naturally.
你需藉助外面世界的觀察，再細細的思考，讓自己接受你想改變的自己，沒有章法及混亂的自己，是沒有辦法做什麼的?!
You need to observe the world, and contemplate about your observations to allow yourself to be able to accept the change that you want. A self that is un-structured and chaotic will not be able to accomplish anything?!
心的柔軟度夠，佛法自然就能入。 藉禪坐用心，可產生力量，佛法思維又可加強力量，等力量夠了，就能扳倒習性，自然能夠嚐到法味。
If your heart is malleable, then Buddha's teaching will able to penetrate. You can use meditation to create power. Thinking about Buddha's teaching will increase that power as well. When you have enough power, you will be able to remove your habits, and tasted the Dharma.
判別善惡相，須視其執著程度，執著善，未必能化渡，不執著惡未必不能化渡。
To distinguish between virtue and evil, you need to look at their commitment to their ideas. We cannot always help a person who is committed to virtue to get to the other side. But we can help a person not committed to evil to achieve enlightenment.
為了他人的善惡而擾亂你的修行，甚至在別人的話語裏生生死死，修不了行的是你，超越不了習性的也還是你，別人根本不會因此而改變。
Letting other people's good and evil disrupt your Practice, and living in other people's words will cause you to not able to progress. Other people will not change because of it.
要抓緊生命的主線，跳脫自我的限制。 情緒不好不去管它，還是做你自己的事。 先用心栽一棵智慧的大樹，再說！
We must grab tight the line of life and escape from self limits. You should not worry about your emotions, just do what you are suppose to do. First, you should work on planting a tree of wisdom, then proceed from there.
對事用心盡力，但不要怕錯，成敗自己擔當，相對地，你就不會苛求他人「完美」，內心的感情不變，但手段可以更改，對於自己後，你知道那很難，自然不會要求眾生，慈悲於焉產生。
You should do everything with all your heart and mind, but do not be afraid of mistakes. You will need to be able to handle both success and failure. When you can do so, you will not expect other people to be "perfect." Emotions do not change, but methods can. Once you know it's difficult, you will naturally not require perfection from everyone, and compassion will flow naturally.
不要管「果」，先管「因」「緣」造作，因先擺正確，再加上「緣」的不斷用心「果」自然形成。
You should not worry about "Result". You should first worry about "Yin"(Cause) and "Yuan"(Conditions). Get "Yin"(Cause) correct then work on "Yuan"(Conditions), the "Result" that you want will come naturally.
你需藉助外面世界的觀察，再細細的思考，讓自己接受你想改變的自己，沒有章法及混亂的自己，是沒有辦法做什麼的?!
You need to observe the world, and contemplate about your observations to allow yourself to be able to accept the change that you want. A self that is un-structured and chaotic will not be able to accomplish anything?!
心的柔軟度夠，佛法自然就能入。 藉禪坐用心，可產生力量，佛法思維又可加強力量，等力量夠了，就能扳倒習性，自然能夠嚐到法味。
If your heart is malleable, then Buddha's teaching will able to penetrate. You can use meditation to create power. Thinking about Buddha's teaching will increase that power as well. When you have enough power, you will be able to remove your habits, and tasted the Dharma.
判別善惡相，須視其執著程度，執著善，未必能化渡，不執著惡未必不能化渡。
To distinguish between virtue and evil, you need to look at their commitment to their ideas. We cannot always help a person who is committed to virtue to get to the other side. But we can help a person not committed to evil to achieve enlightenment.
2011年12月11日 星期日
當下4 This Instant 4
然而讀者不要忘了，最簡單的教法，一定是穿過千重山以後的事，不然只有簡單，假使沒有深厚的學養當靠山，是無法有火花乍現的，禪宗畢竟是反對煩瑣的教學而有的，但脫離文字太遠的結果是 {禪 }究竟是什麼 ? 變成一長串的問號?!
But please do not forget, the simplest teaching can only be applied after a student had made tremendous efforts in learning. Otherwise, if it's only simple, but without the backing of knowledge and efforts, there will be no spark. Zen avoids tedious educations, but the result of stray too far from words, made Zen a difficult concept to know and understand.
學習{ 禪 }的教學，而且是用對的方式，被指導者絕對可以產生石破天驚的蛻變。
Using Zen's method, if done correctly, a student is capable of breakthrough transformations.
而前提是你得避開簡化文字後的陷阱，很多所謂禪的教導，變成比手畫腳的無字天書，學者除了無力辨識外，恐怕連藉它培養功力 都不可能!
But first, you must avoid the trapping of simplified teachings. Many so call Zen teachings became a game of Charade, you will not only loss your ability to learn, you will probably not be able to use it to improve.
現代的教法，或人生課題的闡述裡 ，很喜歡講當下，當下就該怎樣，又怎樣!
Modern teachings, or classes on life lessons and self-improvements like to talk about "This Instant," like "What you should do this instant."
我只想問誰會使用 { 當下 }? 我們所謂的當下不過是經驗法則，{ 當下 } 如果可以強而有力的使用，那已是千錘百鍊的劍，在出鞘時光芒十足。
I want to ask who can use "This Instant." The "This Instant" that people usually talked about are nothing more than rule of thumb. The "This Instant" that Zen is talking about is more than that. If it can be used, it will be like a tempered sword, when it leaves the scabbard, it's light will blind all.
最簡單的字眼，往往是最困難的表達，我曾經以為會講這些話的人，應該都是高手，所以會運用這麼高深的詞句教人，最後發覺徒然浪費青春時光。
This kind of simple words usually are the hardest to express and to realize. I used to thought people who can talk about "This Instant" are all masters, so they can use these profound words to teach people. However, later, I found that I was just wasting my time.
你還想運用當下嗎 ? 可以 ! 先蹲幾年用功再說 !
You want to use "This Instant?" Sure, you should spent a few year with your Practice first.
至於我，我不會用當下，我只願意讓事情盡量不留下遺憾 。
Me? I cannot use "This Instant." I am only willing to try not to have regrets.
半寄 Master Ban Ji
上一篇 Previous Part
But please do not forget, the simplest teaching can only be applied after a student had made tremendous efforts in learning. Otherwise, if it's only simple, but without the backing of knowledge and efforts, there will be no spark. Zen avoids tedious educations, but the result of stray too far from words, made Zen a difficult concept to know and understand.
學習{ 禪 }的教學，而且是用對的方式，被指導者絕對可以產生石破天驚的蛻變。
Using Zen's method, if done correctly, a student is capable of breakthrough transformations.
而前提是你得避開簡化文字後的陷阱，很多所謂禪的教導，變成比手畫腳的無字天書，學者除了無力辨識外，恐怕連藉它培養功力 都不可能!
But first, you must avoid the trapping of simplified teachings. Many so call Zen teachings became a game of Charade, you will not only loss your ability to learn, you will probably not be able to use it to improve.
現代的教法，或人生課題的闡述裡 ，很喜歡講當下，當下就該怎樣，又怎樣!
Modern teachings, or classes on life lessons and self-improvements like to talk about "This Instant," like "What you should do this instant."
我只想問誰會使用 { 當下 }? 我們所謂的當下不過是經驗法則，{ 當下 } 如果可以強而有力的使用，那已是千錘百鍊的劍，在出鞘時光芒十足。
I want to ask who can use "This Instant." The "This Instant" that people usually talked about are nothing more than rule of thumb. The "This Instant" that Zen is talking about is more than that. If it can be used, it will be like a tempered sword, when it leaves the scabbard, it's light will blind all.
最簡單的字眼，往往是最困難的表達，我曾經以為會講這些話的人，應該都是高手，所以會運用這麼高深的詞句教人，最後發覺徒然浪費青春時光。
This kind of simple words usually are the hardest to express and to realize. I used to thought people who can talk about "This Instant" are all masters, so they can use these profound words to teach people. However, later, I found that I was just wasting my time.
你還想運用當下嗎 ? 可以 ! 先蹲幾年用功再說 !
You want to use "This Instant?" Sure, you should spent a few year with your Practice first.
至於我，我不會用當下，我只願意讓事情盡量不留下遺憾 。
Me? I cannot use "This Instant." I am only willing to try not to have regrets.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月10日 星期六
當下3 This Instant 3
在禪宗留下的對話裏，至少可以看到一點，老師教了學生屬於他自己關鍵性的突破，在個人用盡所有力氣追求仍然無法解答的困境中，禪的教導至為重要，當然你必須找到禪修已有成就的人。
But we can get a glimpse of the Zen teaching in the conversations that were written down from that era. At least, we know that when a student had exhausted all his abilities and was still unable to progress, the master taught the student the key breakthrough that the student needed. This is the crux of Zen's teaching method, of course, you still need to find someone who is a master in Zen first.
用我們現在能理解的想法來說，把文字，思考，體會......一切你所熟悉的感覺拿掉，要你赤裸裸的面對你的老師，他還逼你不准用你習慣的態度來應對他，比如；世俗禮儀，慣用的答辯，我想要不是你實力雄厚，大概會瘋了。或把他揍一頓再走。
We can use words that is easier for us to understand to explain this teaching. We can say that the Zen master wanted his student to give up all his familiar emotions and feelings, his understandings, and the words and thoughts that he had ever had. He wanted his student to face his master naked, and he would even deny the student's habitual reactions and behaviors, such as secular rituals and the usual arguments. I think the student will probably go crazy or even beat up the master, unless he has a lot of strength within himself.
用現代眼光來看這些教法，更顯它的偉大，因為他採取特殊教法教育他的學生，他告訴學生，解脫的過程中，有沒有去蕪存菁的能力很重要，那代表你是不是已貫徹全懂了所謂修行。假使你讀遍了佛教經典，依然無能力替自己做些什麼? 在禪者的眼裡不能忍受! 所以他用打的，燒的，怒罵的，也要告訴你，你是很會讀頌經典，但是你沒有任何成就。
Looking at this method with a modern view point, we can marvel at its greatness. Because a Zen master used a very special method to teach his students. He told students that on the path to enlightenment, the ability to separate the wheat from the chaff is very important. The student is consider to have fully understand the so called Practice only if he had the ability to discriminate.
A Zen master would not be able able to tolerate his student if he had read all the Buddhist Texts but was still unable to do something with it. Therefore, he would hit, burn, yell, and curse at the student to just let the student know that he still had not accomplished anything.
世界上所有的教學方法，沒有一種教學法跟它一樣，用逼迫的方式去掉多餘的存在，思想的，經驗的，直摧你靈魂深處，喚起你生命最大的轉折，突破生命中看似不能再起變化的大變動。 唯有禪宗! 他的教學辦到了。
There is no teaching method like this in the world. This method forced students to remove extra and unnecessary ideas and experiences, all the way into the depth of your soul to arouse the biggest turning point in the student's life. Only with Zen's education can one make breakthrough in one's life when it seems further changes were no longer possible.
半寄 Master Ban Ji
But we can get a glimpse of the Zen teaching in the conversations that were written down from that era. At least, we know that when a student had exhausted all his abilities and was still unable to progress, the master taught the student the key breakthrough that the student needed. This is the crux of Zen's teaching method, of course, you still need to find someone who is a master in Zen first.
用我們現在能理解的想法來說，把文字，思考，體會......一切你所熟悉的感覺拿掉，要你赤裸裸的面對你的老師，他還逼你不准用你習慣的態度來應對他，比如；世俗禮儀，慣用的答辯，我想要不是你實力雄厚，大概會瘋了。或把他揍一頓再走。
We can use words that is easier for us to understand to explain this teaching. We can say that the Zen master wanted his student to give up all his familiar emotions and feelings, his understandings, and the words and thoughts that he had ever had. He wanted his student to face his master naked, and he would even deny the student's habitual reactions and behaviors, such as secular rituals and the usual arguments. I think the student will probably go crazy or even beat up the master, unless he has a lot of strength within himself.
用現代眼光來看這些教法，更顯它的偉大，因為他採取特殊教法教育他的學生，他告訴學生，解脫的過程中，有沒有去蕪存菁的能力很重要，那代表你是不是已貫徹全懂了所謂修行。假使你讀遍了佛教經典，依然無能力替自己做些什麼? 在禪者的眼裡不能忍受! 所以他用打的，燒的，怒罵的，也要告訴你，你是很會讀頌經典，但是你沒有任何成就。
Looking at this method with a modern view point, we can marvel at its greatness. Because a Zen master used a very special method to teach his students. He told students that on the path to enlightenment, the ability to separate the wheat from the chaff is very important. The student is consider to have fully understand the so called Practice only if he had the ability to discriminate.
A Zen master would not be able able to tolerate his student if he had read all the Buddhist Texts but was still unable to do something with it. Therefore, he would hit, burn, yell, and curse at the student to just let the student know that he still had not accomplished anything.
世界上所有的教學方法，沒有一種教學法跟它一樣，用逼迫的方式去掉多餘的存在，思想的，經驗的，直摧你靈魂深處，喚起你生命最大的轉折，突破生命中看似不能再起變化的大變動。 唯有禪宗! 他的教學辦到了。
There is no teaching method like this in the world. This method forced students to remove extra and unnecessary ideas and experiences, all the way into the depth of your soul to arouse the biggest turning point in the student's life. Only with Zen's education can one make breakthrough in one's life when it seems further changes were no longer possible.
半寄 Master Ban Ji
2011年12月9日 星期五
當下2 This Instant 2
禪的訓練除大家熟悉的外表禪坐，禪的內容性大都是陌生的，真正說打坐是全世界各宗各派共通的基礎，其中最大的差別點在於修練的內容，靈修有靈修的內容，禪有禪的思維。
Other than the familiar practice of meditation, the Practice of Zen is unknown to most people today. Meditation is a common practice among all the religions and Practices the world. They only differ in their substance: Zen has Zen's thinking, spirituality has its own content as well.
來看看中國禪宗，禪宗在中國取得宗派地位時間是唐朝，唐朝一個中國歷史上自由，思想奔放的年代，也是知識份子出家修道的高峰期，佛教在中國的發展，在這個時期有了重大轉變，幾大宗派的講學在皇室支持下蓬勃發展。
Let's look at Chinese Zen. Chinese Zen became a major religious school in China during the Tang dynasty. Tang dynasty was an era of free thoughts. It was an era when it was common for intellects of the time to became Buddhist monks or learn the ways of Tao. The development of Buddhism in China had a major change at that time, and a few major schools received the support of the emperor and flourished.
也因在這樣的重重學術背景環繞下， 一種要求簡單易於明白的教法在蘊育中，畢竟能深入經藏閱讀難懂經文的都是少數份子，貴族子弟，而廣大群眾一樣有 {知} 的渴望， 於是禪宗簡潔有力的大鳴大放迅速在傳開， 以 { 直指人心 ， 見性成佛 } 簡單的信息， 快速取得宗派地位 ， 追隨者成千成萬的累積。
In this heavily academic environment, a need for a teaching method that is easy to learn and understand was developed. After all, only the royalties and few elites were able to enter the libraries of Buddhist Texts and read these difficult texts. Since most people have a same desire to "know", Chinese Zen's simplicity spread quickly. It used the simple message of "Sudden Enlightenment" [Note] to quickly obtain the position of a major Buddhist school and accumulated tens of thousands of followers.
這種起源於對過多學術傳播佛法的抗爭，到最後演變成過於簡化思想的宗派，其內容性又引發很多爭議的探討 ， 因為禪宗的教授 是採取一對一的教法 ， 究竟裡面教了什麼 ? 當事者以外的人 ， 是無法清楚的 。
This type of simplicity was the result of struggles with heavily academic teaching of Buddhism that were popular at the time. But it eventually evolved into a religion of simplified ideas, and the content of these ideas led to many argumentative discussions. Because the teaching of Zen is usually one on one, what was really taught between the master and the student are usually unknown to outsiders.
半寄 Master Ban Ji
[Note] 直指人心 ， 見性成佛 : This means "You should look into your own heart and mind, if you can see your nature, you will become Buddha." But this translation seems to ruin the poetic and simple artistry of the original Chinese words. So I have choose to use "Sudden Enlightenment" in the translation.
Other than the familiar practice of meditation, the Practice of Zen is unknown to most people today. Meditation is a common practice among all the religions and Practices the world. They only differ in their substance: Zen has Zen's thinking, spirituality has its own content as well.
來看看中國禪宗，禪宗在中國取得宗派地位時間是唐朝，唐朝一個中國歷史上自由，思想奔放的年代，也是知識份子出家修道的高峰期，佛教在中國的發展，在這個時期有了重大轉變，幾大宗派的講學在皇室支持下蓬勃發展。
Let's look at Chinese Zen. Chinese Zen became a major religious school in China during the Tang dynasty. Tang dynasty was an era of free thoughts. It was an era when it was common for intellects of the time to became Buddhist monks or learn the ways of Tao. The development of Buddhism in China had a major change at that time, and a few major schools received the support of the emperor and flourished.
也因在這樣的重重學術背景環繞下， 一種要求簡單易於明白的教法在蘊育中，畢竟能深入經藏閱讀難懂經文的都是少數份子，貴族子弟，而廣大群眾一樣有 {知} 的渴望， 於是禪宗簡潔有力的大鳴大放迅速在傳開， 以 { 直指人心 ， 見性成佛 } 簡單的信息， 快速取得宗派地位 ， 追隨者成千成萬的累積。
In this heavily academic environment, a need for a teaching method that is easy to learn and understand was developed. After all, only the royalties and few elites were able to enter the libraries of Buddhist Texts and read these difficult texts. Since most people have a same desire to "know", Chinese Zen's simplicity spread quickly. It used the simple message of "Sudden Enlightenment" [Note] to quickly obtain the position of a major Buddhist school and accumulated tens of thousands of followers.
這種起源於對過多學術傳播佛法的抗爭，到最後演變成過於簡化思想的宗派，其內容性又引發很多爭議的探討 ， 因為禪宗的教授 是採取一對一的教法 ， 究竟裡面教了什麼 ? 當事者以外的人 ， 是無法清楚的 。
This type of simplicity was the result of struggles with heavily academic teaching of Buddhism that were popular at the time. But it eventually evolved into a religion of simplified ideas, and the content of these ideas led to many argumentative discussions. Because the teaching of Zen is usually one on one, what was really taught between the master and the student are usually unknown to outsiders.
半寄 Master Ban Ji
[Note] 直指人心 ， 見性成佛 : This means "You should look into your own heart and mind, if you can see your nature, you will become Buddha." But this translation seems to ruin the poetic and simple artistry of the original Chinese words. So I have choose to use "Sudden Enlightenment" in the translation.
2011年12月8日 星期四
當下1 This Instant 1
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.
"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。
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