修學佛法如果一直無法建立思維，(也不見得一定要多麼有系列的想，留點神想一下的那種想法總做得到吧!)是要走很多冤枉路的，有了思維能力，如同有篩選工具，不致使自己全無方向感，無方向感的走法太恐怖。
If you cannot establishing an ability to reason in your Practice of Buddhism (Actually, it doesn't even have to be that complete a system. All you have to do is to pay attention and think about it.), you will walk down many wrong roads. Having the ability to reason is like having a filtering tool, so that you will not be totally aimless. Walking aimlessly is too scary.
回到如理思維的原點，為了專注而訓練大腦緊盯念頭，一樣會有成就，譬如；容易入定、容易專心、但如果用在思維會是很無力的，一個念頭畢竟不是一個想法，做一個比較來看這兩者之間的不同；「我討厭你」，是一個念頭，「我為什麼會討厭你?」是一個想法，前者已無討論空間，後者可再延伸的解決方案無限! 只要你自己思維能力夠，想就這個話題想到哪裡，修到哪裡，都是可能的，這即是思維的厲害，想用頭腦去完成修行，該想想這兩者的內涵，很多事無法用比較去衡量，但修行方法一定要討論一下，愈清楚愈好。
Let's go back to the original point of "reasoning". If you can train your mind to focus on only one thought, you will have success as well. For example, it will be easier for you to enter samadhi, and it will be easier for you to concentrate. But it does not help you think. A thought is not thinking. "I hate you" is a thought. "Why I hate you?" is thinking. There is no room for discussion in the former, but there are limitless extensions to the later so that a solution can be found! If you have enough ability to think, to reason, you can use this ability to reach whatever destination you desire, and will be able to practice so you can actually get there. This is the power of thinking. If you want to use your brain to Practice, you need to think about the meaning behind "thoughts" and "thinking." Many things cannot use comparison to judge, but methods of Practice need to be discussed. You need to be clear about your Practice.
如理思維養成習慣以後，判斷力自然增強，想不進步都難!
Once "reasoning" becomes a habit, your ability to think critically and differentiate will improve as well, and you cannot help but make progress.
半寄 Master Ban Ji
上一篇 Previous Part
2012年1月8日 星期日
2012年1月7日 星期六
如理思維 2 Reasoning 2
佛陀的教學，處處可以看到啟發修行者自己去想的語句，以前看經典看到「如理思維」時，有說不出的喜愛，後來乾脆寫在書案前，時時去想這句話蘊藏的意思。
You can see words and phrases that constantly inspire practitioners to reason and to think in Buddha's teaching. When I saw "reasonable thinking", I felt indescribable joy. In the end, I wrote it on my desk, and think about the meaning of this phrase all the time.
這大概是我看到「念頭用看」的修法，不能想像的主因，印度的教派真要說也數不清，一天吃一點芝麻的，拜火的、絕食的、泡恆河水想洗淨污垢的............太多了，
This is the main reason that I was not able to imagine a method that talked about "mindful of your thoughts." There are countless numbers of Practices in India, some only eats a bit of sesame a day, some worships fire, some use fasting, some try to wash away their impurity in the Ganges river...too many to mention.
這裡邊只少了動大腦的修法，其餘修法一應俱全，修道變成跟腦袋無關，跟身體有絕大關聯，按照這些修法身體佔很重要的位子，應該是要好好了解它、理會它、因為自己不斷要求身體，做很多嚴苛的事，
The only method that is missing is the one that uses brain. All these methods want to have nothing to do with brain, but everything to do with the body. The body seems to be very important to these methods, so I would think they will try to understand their body, because they kept asking their body to perform many harsh acts.
可是很奇怪大部分的修行者，最不理會的就是身體，就算你自認吸收一門很好的修法，在修持的過程中是不是也應留意一下，這個修法帶給你的感覺如何? 自己雖不一定具足判斷能力，但自己的感官總不至於把痛苦當歡樂傳導給自己吧?! 修法再多，也沒有自己神經誤傳的法門，傾聽自己身體的反應，也是一種解讀! 除非自己一直吸食鴉片，已不願意好好看待自己。
But it is strange that most practitioners tend to ignore their bodies. Even if you have encounter a very good method, shouldn't you at least pay attention to the feeling that this method is giving you? You might not have the ability to differentiate, but would your own senses treat pain as happiness? There are many methods, but none that teaches your nervous systems to lie to you. Listening to your body is also a part of interpretation of a Practice. Unless you are always smoking opium and no longer willing to treat yourself well.
半寄 Master Ban Ji
You can see words and phrases that constantly inspire practitioners to reason and to think in Buddha's teaching. When I saw "reasonable thinking", I felt indescribable joy. In the end, I wrote it on my desk, and think about the meaning of this phrase all the time.
這大概是我看到「念頭用看」的修法，不能想像的主因，印度的教派真要說也數不清，一天吃一點芝麻的，拜火的、絕食的、泡恆河水想洗淨污垢的............太多了，
This is the main reason that I was not able to imagine a method that talked about "mindful of your thoughts." There are countless numbers of Practices in India, some only eats a bit of sesame a day, some worships fire, some use fasting, some try to wash away their impurity in the Ganges river...too many to mention.
這裡邊只少了動大腦的修法，其餘修法一應俱全，修道變成跟腦袋無關，跟身體有絕大關聯，按照這些修法身體佔很重要的位子，應該是要好好了解它、理會它、因為自己不斷要求身體，做很多嚴苛的事，
The only method that is missing is the one that uses brain. All these methods want to have nothing to do with brain, but everything to do with the body. The body seems to be very important to these methods, so I would think they will try to understand their body, because they kept asking their body to perform many harsh acts.
可是很奇怪大部分的修行者，最不理會的就是身體，就算你自認吸收一門很好的修法，在修持的過程中是不是也應留意一下，這個修法帶給你的感覺如何? 自己雖不一定具足判斷能力，但自己的感官總不至於把痛苦當歡樂傳導給自己吧?! 修法再多，也沒有自己神經誤傳的法門，傾聽自己身體的反應，也是一種解讀! 除非自己一直吸食鴉片，已不願意好好看待自己。
But it is strange that most practitioners tend to ignore their bodies. Even if you have encounter a very good method, shouldn't you at least pay attention to the feeling that this method is giving you? You might not have the ability to differentiate, but would your own senses treat pain as happiness? There are many methods, but none that teaches your nervous systems to lie to you. Listening to your body is also a part of interpretation of a Practice. Unless you are always smoking opium and no longer willing to treat yourself well.
半寄 Master Ban Ji
2012年1月6日 星期五
如理思維 1 Reasoning 1
想起自己多年前修過的法門，提出來說說 : 攤開修行的教學有千百種方法，這裡面有一種修法要求修學者對自己要 「一個念頭」，「一個念頭」的看著， 事實上能不能這樣修? 來討論一下。
I would like to talk about some of the Practices that I tried many years ago. There are hundreds of methods taught by Buddhists, one of them requires the practitioners to be "mindful of a single thought." Is it possible to be mindful of a single thought?
這個修法是很小看腦的活動力才會有的說法，假設已修練到可以入定了，再出來，腦一樣在大量活動，是無法哪麼簡單說；看著自己的念頭，因為念頭很多，原因是人是活的。
Actually, this method underestimates the power of the brain. If we assume that a practitioner can reach samadhi in his Practice, once the practitioner exits Samadhi, his brain will still function. It is not that easy to look at your own thoughts, because people are alive and constantly produce a lot of thoughts.
佛陀在阿含經有提過一個概念， 那就是『如理思維』[Note]，用現代話說 : 「意思是一件事用合理、 或順著理、 的想法去思考，講的是一種思考能力。」大腦比較能發揮的是一種思維系統，
Buddha had raised a concept of "reasonable thinking"[Note] in Saṃyukta Āgama. Use the modern language, it means that an idea needs to pass the "reasonable" test. This is about the ability to reason, to think. Brain's function is to create a framework for reasoning.
會用看著自己一個念頭來修的，通常是常在練習入定的人，或在山上不太理事的修行者，要修練能入定的腦袋雜念愈少愈好，但是「雜念」不是「理念」，這是一定要分清楚的，雜念是亂七八糟的念頭，理念是一個系列的思考能力，兩個的結構都是念頭組成，卻有著天差地別的作用，應該是導向把雜念引導成思維用的工具，思維愈清楚愈有條理，雜念就愈少。
A practitioner who tends to use the "mindful of a single thought" method to practice is usually someone who is working on Samadhi, or someone who lives in the wilderness and does not have to deal with humanity. Their goal is to enter the state of samadhi, so less distracting thoughts, the better. But we need to be clear of the differences between "distracting thoughts" and "rational thoughts." "Distracting thoughts" are messy thoughts, and "rational thoughts" are reasoning abilities. Both are thoughts, but their usefulness are miles apart. The right method is to lead "distractions" into "reasoning". The more you can reason, the less you will be distracted.
如果用一個念頭來修，會變成像在盯著自己看，看自己下一個又會冒出什麼樣的念頭? 然而大腦是活動的，要叫它少動，一定是強迫性的，但你再怎麼強迫它，它畢竟活著，活著就會動，
If you want to reach the state where you are only mindful of one thought, you will be forced to keep looking at yourself, to see what thoughts are emerging. But brain is a living organ, if you want it to not function, you have to force it. But regardless of how you force your brain, it is still alive. And because it is alive, it will function.
這樣說就間接可以明白，為什麼會發展苦行，其實就是用極端的方法，壓迫自己，希望這樣做可以達到自己想要的境界。 結果是問題一直朝縮衣節食發展，修道的理念，經典的架構、反而不重要了。
From this, you might be able to understand how tapas (asceticism) developed. Tapas uses extreme methods to oppress yourself to reach a particular state of mind. The result is to keep raising the stake to force your brain into submission. Because of this, the theory of Practice and the framework of the Buddhist Texts became unimportant.
半寄 Master Ban Ji
[Note] 如理思維 "yoniso manasikarotha" are normally translated as "Correct Thinking" in both the Chinese and English. But some translation uses 如理思維 instead. "Yoniso" means "From the root, from the source". "Manasikarotha" has the concept of "thoughts and doing." So a proper translation is "Thinking based on the source." It is probably similar to deductive reasoning. You start with an assumption (the source) and deduce if an idea is logical based on known facts and the premise. A simpler way to look at this is to determine if an idea is reasonable or not. So I have chosen to translate this as "Reasoning."
如理思維 "yoniso manasikarotha" 「如理」(yoniso)是「從起源；從根源」的意思，「作意」(manasikaroti)為「意」與「作」的複合詞，可以是「注意」，也可以有「思惟」的意思。普通都翻譯成「正思惟」。
I would like to talk about some of the Practices that I tried many years ago. There are hundreds of methods taught by Buddhists, one of them requires the practitioners to be "mindful of a single thought." Is it possible to be mindful of a single thought?
這個修法是很小看腦的活動力才會有的說法，假設已修練到可以入定了，再出來，腦一樣在大量活動，是無法哪麼簡單說；看著自己的念頭，因為念頭很多，原因是人是活的。
Actually, this method underestimates the power of the brain. If we assume that a practitioner can reach samadhi in his Practice, once the practitioner exits Samadhi, his brain will still function. It is not that easy to look at your own thoughts, because people are alive and constantly produce a lot of thoughts.
佛陀在阿含經有提過一個概念， 那就是『如理思維』[Note]，用現代話說 : 「意思是一件事用合理、 或順著理、 的想法去思考，講的是一種思考能力。」大腦比較能發揮的是一種思維系統，
Buddha had raised a concept of "reasonable thinking"[Note] in Saṃyukta Āgama. Use the modern language, it means that an idea needs to pass the "reasonable" test. This is about the ability to reason, to think. Brain's function is to create a framework for reasoning.
會用看著自己一個念頭來修的，通常是常在練習入定的人，或在山上不太理事的修行者，要修練能入定的腦袋雜念愈少愈好，但是「雜念」不是「理念」，這是一定要分清楚的，雜念是亂七八糟的念頭，理念是一個系列的思考能力，兩個的結構都是念頭組成，卻有著天差地別的作用，應該是導向把雜念引導成思維用的工具，思維愈清楚愈有條理，雜念就愈少。
A practitioner who tends to use the "mindful of a single thought" method to practice is usually someone who is working on Samadhi, or someone who lives in the wilderness and does not have to deal with humanity. Their goal is to enter the state of samadhi, so less distracting thoughts, the better. But we need to be clear of the differences between "distracting thoughts" and "rational thoughts." "Distracting thoughts" are messy thoughts, and "rational thoughts" are reasoning abilities. Both are thoughts, but their usefulness are miles apart. The right method is to lead "distractions" into "reasoning". The more you can reason, the less you will be distracted.
如果用一個念頭來修，會變成像在盯著自己看，看自己下一個又會冒出什麼樣的念頭? 然而大腦是活動的，要叫它少動，一定是強迫性的，但你再怎麼強迫它，它畢竟活著，活著就會動，
If you want to reach the state where you are only mindful of one thought, you will be forced to keep looking at yourself, to see what thoughts are emerging. But brain is a living organ, if you want it to not function, you have to force it. But regardless of how you force your brain, it is still alive. And because it is alive, it will function.
這樣說就間接可以明白，為什麼會發展苦行，其實就是用極端的方法，壓迫自己，希望這樣做可以達到自己想要的境界。 結果是問題一直朝縮衣節食發展，修道的理念，經典的架構、反而不重要了。
From this, you might be able to understand how tapas (asceticism) developed. Tapas uses extreme methods to oppress yourself to reach a particular state of mind. The result is to keep raising the stake to force your brain into submission. Because of this, the theory of Practice and the framework of the Buddhist Texts became unimportant.
半寄 Master Ban Ji
[Note] 如理思維 "yoniso manasikarotha" are normally translated as "Correct Thinking" in both the Chinese and English. But some translation uses 如理思維 instead. "Yoniso" means "From the root, from the source". "Manasikarotha" has the concept of "thoughts and doing." So a proper translation is "Thinking based on the source." It is probably similar to deductive reasoning. You start with an assumption (the source) and deduce if an idea is logical based on known facts and the premise. A simpler way to look at this is to determine if an idea is reasonable or not. So I have chosen to translate this as "Reasoning."
如理思維 "yoniso manasikarotha" 「如理」(yoniso)是「從起源；從根源」的意思，「作意」(manasikaroti)為「意」與「作」的複合詞，可以是「注意」，也可以有「思惟」的意思。普通都翻譯成「正思惟」。
2012年1月5日 星期四
佛法的思向 21 A Guide to Buddhist Thoughts 21
既然不講原罪，那當然就是講自我的力量。 自己必得正視佛陀的教法，聖者的言語，乃至自己旁邊的善知識，都在提供自己一種力量，自己透過修行，透過努力，把那些別人的軌跡，別人的智慧，變成自己的，那自由的生命才可能產生，而不是等待一個救世主來救救自己。
If we are not talking about original sin, then we are talking about the power from within. You need to correctly understand Buddha's teaching, listening to the words of the saints and the wise people in your surrounding. These are all source of powers. Then you need to make these people's wisdom your own by putting forth efforts into your Practice. It is only then that you will have freedom and not waiting for a savior to come.
對人的原諒僅止於大我環境的無可奈何，但一推至小我個體，則無法原諒，蓋人大都未為自己的行為努力過、奮戰過。
Forgiveness should only extend to the acts of the circumstance bigger than what a person can control. But once we need to consider individual actions, then forgiveness should not be extended. Because people usually never put efforts to fight for their own actions.
「惜福」就是人對一種現狀的擁有，產生一種心意的滿足。 人往往忽略自己擁有的一切，所以心老是向外的苦苦追求。
"Cherish your own good fortune" is a feeling of satisfaction one have regarding his possessions. People usually forgot about the things that they already have, so they are always looking for more.
能正視自己擁有的一切，心便能在這種滿足下，稍稍安靜，如此頭腦才有可能清明。 也才能利用這種心境去創造更好的人事及修道。
If you can see clearly what you have, then you will be satisfied and be at peace. Only then will your mind be clear enough to create a better life and Practice.
自己不能惜福，自然就會心浮氣躁，心一天到晚亂糟糟的，還有什麼好日子可過？
If you cannot cherish your own good fortune, you will be restless. If your heart is always confused, how would you have a quality life?
修行須切記：捨棄與人相應，而與道相應，與人相應，永無出期。
You must remember in your Practice: give up reacting to other people, react to Buddha's teaching instead. If you react to other people, you will never be able to accomplish anything.
If we are not talking about original sin, then we are talking about the power from within. You need to correctly understand Buddha's teaching, listening to the words of the saints and the wise people in your surrounding. These are all source of powers. Then you need to make these people's wisdom your own by putting forth efforts into your Practice. It is only then that you will have freedom and not waiting for a savior to come.
對人的原諒僅止於大我環境的無可奈何，但一推至小我個體，則無法原諒，蓋人大都未為自己的行為努力過、奮戰過。
Forgiveness should only extend to the acts of the circumstance bigger than what a person can control. But once we need to consider individual actions, then forgiveness should not be extended. Because people usually never put efforts to fight for their own actions.
「惜福」就是人對一種現狀的擁有，產生一種心意的滿足。 人往往忽略自己擁有的一切，所以心老是向外的苦苦追求。
"Cherish your own good fortune" is a feeling of satisfaction one have regarding his possessions. People usually forgot about the things that they already have, so they are always looking for more.
能正視自己擁有的一切，心便能在這種滿足下，稍稍安靜，如此頭腦才有可能清明。 也才能利用這種心境去創造更好的人事及修道。
If you can see clearly what you have, then you will be satisfied and be at peace. Only then will your mind be clear enough to create a better life and Practice.
自己不能惜福，自然就會心浮氣躁，心一天到晚亂糟糟的，還有什麼好日子可過？
If you cannot cherish your own good fortune, you will be restless. If your heart is always confused, how would you have a quality life?
修行須切記：捨棄與人相應，而與道相應，與人相應，永無出期。
You must remember in your Practice: give up reacting to other people, react to Buddha's teaching instead. If you react to other people, you will never be able to accomplish anything.
2012年1月4日 星期三
經的看法 7 A View on Buddhist Texts 7
When you are starting to learn about wine (or beer, or coffee, or tea, whatever your personal preference.), you might be able to tell just that the wine is tart or not. But as you learn more about wine, you palate changes, and you are able to start to discriminate subtle aspects of wines. You start to understand the nuances, and you will start to say things like this wine has a "Gentle waves of black fruit, black and white pepper, hints of bacon fat and smoke wash across the palate." (From http://www.winereviewonline.com/) The wine did not change, but you did.
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
當您開始學喝葡萄酒（啤酒、咖啡或茶），您也許只知道酒酸不酸。但是當您有所進步，能了解葡萄酒，您的舌頭開始有了變化。 您可以開始辨視葡萄酒的微妙，喝出細微的差別。您會開始說，這種酒有「黑果，黑和白胡椒的味道，也有一些臘肉的脂肪和煙味在裡面。」其實，葡萄酒沒有改變，但你有。
It is the same with Buddhist Texts. Learning about Buddhism is the same as well.
讀佛經也是這樣、學佛也是如此。
As I move forward with my Practice, I found that my feelings about the words on Buddhist Texts and my old writings has changed as well. There are nothing wrong with those words, but I have changed.
一步一步的修行，讓我發現自己對佛經和一些舊文章的看法有所改變。 不是說這些佛經或舊文章有任何不對的地方，只能說我變了。
Buddhist Texts have depth, and they need to be felt. You can use your brain to read them, use your rational side to analyze them and to acquire knowledge that are presented in them. But once you have the knowledge, you will need to Practice to be able to start to feel them.
佛經有很深的層次，它的文字需要被感覺的。您可以用大腦、用理性來分析佛經和掌握知識。但是，一旦您有了知識，將需要用「修行」去感覺佛經。
It is just not the same.
那就是不一樣。
If I am going to write another article to explain the Heart Sutra, I would not know where to start. Because while I have feelings for some of the words and phrases, there are a lot of content that I simply have no feeling for. For those words and phrases that I have no feel for, I don't dare to explain. For the words and phrases that I felt, I wouldn't know how to explain them either, and I don't think I can write anything that will explain them any better. So there will be nothing to write, and I probably will not refer to any Buddhist Texts again. I will only write about my own experiences and feelings.
如果我要寫另一篇文章來解釋「心經」，不會知道從哪裡開始，因為我對一些字和詞有感覺，但對很多內容一點感覺都沒有。
沒有感覺的不敢解釋，有感覺的不會解釋。 而且我不認為自己可以寫出任何解釋，是比原文更清楚的，所以不會寫，也不會再引用經文了。 只會寫自己的感覺跟經驗。
[Note] I am not a wine lover, just using wine as an example.
[註]我不愛喝葡萄酒，只是用葡萄酒為例子。
上一篇 Previous Part
2012年1月3日 星期二
魔 Mara
In the article, "Diary", I wrote about obstacles that one faces on the path to enlightenment. what are these obstacles? In Buddhist Texts, they are normally called Mara.
在〈日記〉這篇文章，有寫到修行的障礙，但這些障礙究竟是什麼？在佛經上，這些障礙通常被稱為「魔」。
We had written that to reach enlightenment, one needs to be balanced rationally and emotionally. These two aspects of oneself need to be mature enough to stand on their own. When both your rational and emotional self both reached maturity, you can become a "Great man". As a great man, you can become enlightened. And when you are enlightened, you can be liberated.
之前有寫過學佛需要理智和情感的平衡，這兩點需要成熟到能讓自己站穩。 當您的理性和情感都成熟了，您就可以有「大人相」。 有了「大人相」，您也就能明白真相； 明白真相，您就能解脫。
What are Maras? Where do they come from, and what do they want?
什麼是「魔」？它們從哪裡來、想要做什麼？
Maras can come from within and without, but it doesn't matter where they came from. Their purposes are the same. Their purposes are to prevent you from becoming a great man. They do this by limiting your intellectual freedom; they do this by preventing you from thinking critically.
「魔」可以來自自己心裡或外面。 但它們來自何處不是很重要，它們的目的是相同的，那就是防止您有「大人相」。 「魔」想盡方法去限制您的思想，防止批判性思維，不讓您有思考的自由來阻礙您的修行。
You need your rationality to identify your emotional weaknesses so you can improve them. Maras seek to confuse you to take away your rationalities. Sometime, they do so directly, by attacking your rational mind with false information. You will need your critical thinking ability to defeat them.
您需要理智才能知道情感的弱點，也才能消除這些弱點。 「魔」試圖拿走您的理性來混淆您。 有時，它們用不對的知識、文章和理論，直接攻擊您的理智，您需要批判性思維來擊敗它們。
Other times, Maras will attack you through your emotions. They make you fear, they make you addicted, they make you lazy and they make you make mistakes and produce bad karma. They make it so that you are afraid to think and to act. They could attack a weakness that is already within you, and amplified it, so that you are afraid to act. They could attack from without, by using authorities, peer pressures and cultural standards to paralyze you.
其他時候，「魔」攻擊您的情緒。 它們讓您恐懼、讓您上癮、讓您偷懶、讓您做惡業，它們讓您害怕去思考和採取行動。 它們可以攻擊您已經有的弱點， 讓這個弱點控制您的思考和行為，使您不敢動。 它們也可以用權威、同儕壓力和文化標準來麻痺您的思想。
The results are the same: you cannot grow and cannot change.
結果都一樣，您無法成長、無法改變。
This is why we keep talking about understanding yourself, about critical thinking and emotional maturity. To become enlightened, you will need to have a balanced rational and emotional self as a foundation. Once a foundation is in place, then you can talk about becoming liberated.
這就是為什麼我們不斷討論批判性思維和情感的成熟。 要知道真相，您將需要有平衡的理智和情感做為基礎，一旦基礎穩了，就可以來談論如何解脫。
在〈日記〉這篇文章，有寫到修行的障礙，但這些障礙究竟是什麼？在佛經上，這些障礙通常被稱為「魔」。
We had written that to reach enlightenment, one needs to be balanced rationally and emotionally. These two aspects of oneself need to be mature enough to stand on their own. When both your rational and emotional self both reached maturity, you can become a "Great man". As a great man, you can become enlightened. And when you are enlightened, you can be liberated.
之前有寫過學佛需要理智和情感的平衡，這兩點需要成熟到能讓自己站穩。 當您的理性和情感都成熟了，您就可以有「大人相」。 有了「大人相」，您也就能明白真相； 明白真相，您就能解脫。
What are Maras? Where do they come from, and what do they want?
什麼是「魔」？它們從哪裡來、想要做什麼？
Maras can come from within and without, but it doesn't matter where they came from. Their purposes are the same. Their purposes are to prevent you from becoming a great man. They do this by limiting your intellectual freedom; they do this by preventing you from thinking critically.
「魔」可以來自自己心裡或外面。 但它們來自何處不是很重要，它們的目的是相同的，那就是防止您有「大人相」。 「魔」想盡方法去限制您的思想，防止批判性思維，不讓您有思考的自由來阻礙您的修行。
You need your rationality to identify your emotional weaknesses so you can improve them. Maras seek to confuse you to take away your rationalities. Sometime, they do so directly, by attacking your rational mind with false information. You will need your critical thinking ability to defeat them.
您需要理智才能知道情感的弱點，也才能消除這些弱點。 「魔」試圖拿走您的理性來混淆您。 有時，它們用不對的知識、文章和理論，直接攻擊您的理智，您需要批判性思維來擊敗它們。
Other times, Maras will attack you through your emotions. They make you fear, they make you addicted, they make you lazy and they make you make mistakes and produce bad karma. They make it so that you are afraid to think and to act. They could attack a weakness that is already within you, and amplified it, so that you are afraid to act. They could attack from without, by using authorities, peer pressures and cultural standards to paralyze you.
其他時候，「魔」攻擊您的情緒。 它們讓您恐懼、讓您上癮、讓您偷懶、讓您做惡業，它們讓您害怕去思考和採取行動。 它們可以攻擊您已經有的弱點， 讓這個弱點控制您的思考和行為，使您不敢動。 它們也可以用權威、同儕壓力和文化標準來麻痺您的思想。
The results are the same: you cannot grow and cannot change.
結果都一樣，您無法成長、無法改變。
This is why we keep talking about understanding yourself, about critical thinking and emotional maturity. To become enlightened, you will need to have a balanced rational and emotional self as a foundation. Once a foundation is in place, then you can talk about becoming liberated.
這就是為什麼我們不斷討論批判性思維和情感的成熟。 要知道真相，您將需要有平衡的理智和情感做為基礎，一旦基礎穩了，就可以來談論如何解脫。
2012年1月2日 星期一
日記 Diary
Ever since I started the blog about a month and a half ago, I found that the process of think and writing has helped me with my understanding of myself and Buddha's teachings. (This was written late October.)
自從一個半月前開啟這個部落格，發現思考和寫作的過程幫助我了解自己，以及佛陀的教誨。(這是十月底寫的。)
In the first few weeks, there were so much information crammed in my brain, that it was actually a release to write them all down. But since I cannot just write random texts and hope to find an audience, I had to take all the information in my brain and categorize, analyze, digest, process and reunite them in order to present coherent articles. This process had help me solidified my understandings.
在一開始的幾個星期中，我的大腦有超多的知識，把它們寫下來，實際上是一個解脫。但我不能隨便亂寫，因為沒有人會懂我在寫什麼，所以我必須要把這些知識分類、分析、消化和組合，才能寫出一篇文章。這個過程幫助、鞏固了我對佛法的理解。
Now a days, the blog has evolved into a diary for me. I don't think about what I want to write every waking hours now. I just live my life and work on Practice. The ideas for articles only came to me when I have a new understanding or new experiences. Some of these came from reading, some from personal experiences and encounters and some are from thinking about what I already know.
今天，對我來說，這個部落格的文章已演變成為日記。我不會每一時、每一刻都有文章想要寫。只單純的過我的生活和修行。但當我從閱讀中、生活經驗或思考上有了一些新的認識或體會，我就會把它寫下來，成為一篇文章。
In Buddhist Texts, there are no stories of how people walk the path. All we read are people who have heard a particular teaching from Buddha and become happy, went home to Practice and become enlightened. We never get to learn about their trials and tribulations. It all seem so magical, so unapproachable.
在佛經裡，我不記得有讀過任何人修行經驗的文章，只讀過，「時，諸比丘聞佛所說，歡喜奉行。」或「時， 彼比丘聞佛所說，心大歡喜，禮佛而退，獨在靜處，精勤修習‧‧‧時，彼比丘即成羅漢，心得解脫。」我們都不知道他們的考驗和磨難，這一切都很神奇，難以接近。
From my articles, you might not know the details of the circumstances, but at least you will get a glimpse of the type of obstacles that I have encountered and my resolutions for them. These articles are all published in the order that they were conceived. So it will provide you with breadcrumbs that you can follow.
從我的文章，您可能不知道我面對障礙的細節，但當您看到文章時，表示我的障礙已處理過。這些文章都是按照順序發表的，若您每天閱讀，應該會讓您有在修行路上一關一關過的感覺。
Since we are all different, the specific obstacles and the timing will be different for all of us. But I think what we are trying to show is that reaching enlightenment does not have to be magic. It takes courage and will to advance one step at a time.
你我都不一樣，您面對的障礙和時機可能與我不同。但我們想要讓大家知道「悟」不是魔術，只需要勇氣和意志來一步一步的向前走。
I still read my old articles, to continually check for typos and grammatical errors, and I have found some of them shallow already. So I might write more articles on the same topics in the future to reflect my new understandings and to provide more depth.
我現在看之前的舊文章、不時的檢查錯誤，發現一些文章膚淺了。往後，也許會用一樣的主題來寫更多文章，表達新的理解。
I don't know how far I will get, but I hope my articles can inspire other people to preserver in their quest for their own personal enlightenment.
我不知道自己會走多遠，但希望這些文章可以激發大家去追求個人的修行。
自從一個半月前開啟這個部落格，發現思考和寫作的過程幫助我了解自己，以及佛陀的教誨。(這是十月底寫的。)
In the first few weeks, there were so much information crammed in my brain, that it was actually a release to write them all down. But since I cannot just write random texts and hope to find an audience, I had to take all the information in my brain and categorize, analyze, digest, process and reunite them in order to present coherent articles. This process had help me solidified my understandings.
在一開始的幾個星期中，我的大腦有超多的知識，把它們寫下來，實際上是一個解脫。但我不能隨便亂寫，因為沒有人會懂我在寫什麼，所以我必須要把這些知識分類、分析、消化和組合，才能寫出一篇文章。這個過程幫助、鞏固了我對佛法的理解。
Now a days, the blog has evolved into a diary for me. I don't think about what I want to write every waking hours now. I just live my life and work on Practice. The ideas for articles only came to me when I have a new understanding or new experiences. Some of these came from reading, some from personal experiences and encounters and some are from thinking about what I already know.
今天，對我來說，這個部落格的文章已演變成為日記。我不會每一時、每一刻都有文章想要寫。只單純的過我的生活和修行。但當我從閱讀中、生活經驗或思考上有了一些新的認識或體會，我就會把它寫下來，成為一篇文章。
In Buddhist Texts, there are no stories of how people walk the path. All we read are people who have heard a particular teaching from Buddha and become happy, went home to Practice and become enlightened. We never get to learn about their trials and tribulations. It all seem so magical, so unapproachable.
在佛經裡，我不記得有讀過任何人修行經驗的文章，只讀過，「時，諸比丘聞佛所說，歡喜奉行。」或「時， 彼比丘聞佛所說，心大歡喜，禮佛而退，獨在靜處，精勤修習‧‧‧時，彼比丘即成羅漢，心得解脫。」我們都不知道他們的考驗和磨難，這一切都很神奇，難以接近。
From my articles, you might not know the details of the circumstances, but at least you will get a glimpse of the type of obstacles that I have encountered and my resolutions for them. These articles are all published in the order that they were conceived. So it will provide you with breadcrumbs that you can follow.
從我的文章，您可能不知道我面對障礙的細節，但當您看到文章時，表示我的障礙已處理過。這些文章都是按照順序發表的，若您每天閱讀，應該會讓您有在修行路上一關一關過的感覺。
Since we are all different, the specific obstacles and the timing will be different for all of us. But I think what we are trying to show is that reaching enlightenment does not have to be magic. It takes courage and will to advance one step at a time.
你我都不一樣，您面對的障礙和時機可能與我不同。但我們想要讓大家知道「悟」不是魔術，只需要勇氣和意志來一步一步的向前走。
I still read my old articles, to continually check for typos and grammatical errors, and I have found some of them shallow already. So I might write more articles on the same topics in the future to reflect my new understandings and to provide more depth.
我現在看之前的舊文章、不時的檢查錯誤，發現一些文章膚淺了。往後，也許會用一樣的主題來寫更多文章，表達新的理解。
I don't know how far I will get, but I hope my articles can inspire other people to preserver in their quest for their own personal enlightenment.
我不知道自己會走多遠，但希望這些文章可以激發大家去追求個人的修行。
2012年1月1日 星期日
2011年12月31日 星期六
佛法的思向 20 A Guide to Buddhist Thoughts 20
「過去」、「現在」、「未來」佛家首重「現在」，然只有證果的聖者，始能活在當下，眾生皆活在「過去」的情感與「未來」的夢想裏。
"Past", "Now", "Future". Buddhists focus on "Now", but only the saints who have reached enlightenment can live in "This Instant." Everyone else lives in the emotions of the "Past" and the dream of the "Future."
這個「果」不好，不要埋怨，那一定是自己以前行為的結晶，
自己想要脫離現在的遭遇，必得另起爐灶，
也就是另外造一個因，譬如說自己想有錢，
自己必須努力工作，自己想有智慧，
必得努力於自我的心靈提昇。
真能如是，那大概每個人的生命形態就改觀了。
You shouldn't complain that the "Karmic Result" is bad. It is the consequence of your own actions in the past. If you want to escape from your situation, you need to set out to create a new "Yin" (Cause). For example, if you want to have money, you need to work harder. If you want to be wise, you need to work on elevating your heart and mind. If everyone can do that, then I think everyone's life can be changed.
如果自己想重新復活。有一點「那就是不能有罪惡感」，
所有宗教都說自己生下來就有罪，可是佛陀就不這麼說，
佛陀說，因為自己有了「無明大夢」，
所以自己給自己搞得團團轉，還不知道說自己為什麼要這樣？
If you want to be reborn, then you must not have a sense of sin. All religions said that people are born with sins except for Buddha. Buddha said, we are all dreaming a "dream of ignorance." Because of this dream, we are confusing ourselves, and unable to figure out reasons of our actions.
在這種因素下，纏縛自己的東西（業障）怎麼可能消失呢？
現在就只講「怎麼樣清明？」讓自己從那個無明大夢跳脫，
而不是繞著罪業團團轉，那只是在泥沼裏滾來滾去，沒有用的。
In this condition, how can "bad karma" disappear? Right now, we should talk about how to wake up from this dream, and not run around worrying about sins and "bad karma". It will only make us roll around in mud, totally useless.
好比說自己欠債了，只能講還錢，
那方法一定是自己賺更多的錢，
而不是一直哭訴說「我欠了人家多少錢」我想以信仰來說，
這一種說法，是一種解脫，也是一種力量，
一種真真實實的生命。
For example, if you owe any debt, you should consider repayment. The method for repayment is obvious, make more money, and not to cry about it. From the perspective of faith, idea of repayment is a kind of release; it also can be a force, a real life.
這種感覺就是你的遭遇讓你在角落哭泣的時候，
有一個人扶你起來自立更生，是應該擦乾眼淚往前走的。
（比如說，你的遭遇讓自己痛苦、不愉快，不甘心是沒有用的，
只能說，自己怎麼樣全力的排開它）。
It is a feeling that when you are crying in a corner, someone is lifting you up and wiping away your tears so you can move forward. (For example, if your situation is painful. Any unhappiness and nonacceptance is useless. You should figure out how to get rid of the situation.)
上一篇 Previous Part Next Part 下一篇
"Past", "Now", "Future". Buddhists focus on "Now", but only the saints who have reached enlightenment can live in "This Instant." Everyone else lives in the emotions of the "Past" and the dream of the "Future."
這個「果」不好，不要埋怨，那一定是自己以前行為的結晶，
自己想要脫離現在的遭遇，必得另起爐灶，
也就是另外造一個因，譬如說自己想有錢，
自己必須努力工作，自己想有智慧，
必得努力於自我的心靈提昇。
真能如是，那大概每個人的生命形態就改觀了。
You shouldn't complain that the "Karmic Result" is bad. It is the consequence of your own actions in the past. If you want to escape from your situation, you need to set out to create a new "Yin" (Cause). For example, if you want to have money, you need to work harder. If you want to be wise, you need to work on elevating your heart and mind. If everyone can do that, then I think everyone's life can be changed.
如果自己想重新復活。有一點「那就是不能有罪惡感」，
所有宗教都說自己生下來就有罪，可是佛陀就不這麼說，
佛陀說，因為自己有了「無明大夢」，
所以自己給自己搞得團團轉，還不知道說自己為什麼要這樣？
If you want to be reborn, then you must not have a sense of sin. All religions said that people are born with sins except for Buddha. Buddha said, we are all dreaming a "dream of ignorance." Because of this dream, we are confusing ourselves, and unable to figure out reasons of our actions.
在這種因素下，纏縛自己的東西（業障）怎麼可能消失呢？
現在就只講「怎麼樣清明？」讓自己從那個無明大夢跳脫，
而不是繞著罪業團團轉，那只是在泥沼裏滾來滾去，沒有用的。
In this condition, how can "bad karma" disappear? Right now, we should talk about how to wake up from this dream, and not run around worrying about sins and "bad karma". It will only make us roll around in mud, totally useless.
好比說自己欠債了，只能講還錢，
那方法一定是自己賺更多的錢，
而不是一直哭訴說「我欠了人家多少錢」我想以信仰來說，
這一種說法，是一種解脫，也是一種力量，
一種真真實實的生命。
For example, if you owe any debt, you should consider repayment. The method for repayment is obvious, make more money, and not to cry about it. From the perspective of faith, idea of repayment is a kind of release; it also can be a force, a real life.
這種感覺就是你的遭遇讓你在角落哭泣的時候，
有一個人扶你起來自立更生，是應該擦乾眼淚往前走的。
（比如說，你的遭遇讓自己痛苦、不愉快，不甘心是沒有用的，
只能說，自己怎麼樣全力的排開它）。
It is a feeling that when you are crying in a corner, someone is lifting you up and wiping away your tears so you can move forward. (For example, if your situation is painful. Any unhappiness and nonacceptance is useless. You should figure out how to get rid of the situation.)
上一篇 Previous Part Next Part 下一篇
2011年12月30日 星期五
不需要神秘經驗的修行 3 There is no Need for Practice with Mystical Experiences 3
大腦在有條理的訓練後，會進入一種還沒訓練前，雜亂想時無法體會的世界，就是入定的感覺，這種感覺隨個人用功程度不同，產生定的能量也不同，
After systematically training your brain, it will be able to enter into a world that an untrained brain cannot understand. This is the state of samadhi. The state of samadhi differs according to the practitioner's level and training.
一般的情形是，到山區尤其是深山，也較容易修練定的練習，原因在於山區的能量，本來就比較安靜、簡單、提供你的資訊少，大腦就算要胡思亂想，也沒有大量可以吸收的來源，再加上自己用功於腦力的集中，要練習入定是較占優勢的，這可用來解釋， 為什麼密宗在西藏，可以在黑洞閉關，一進去竟然能長達一、二、十年之久。
Normally, it is easier to practice samadhi in the mountains, especially those in the very remote area. Because there are less energy in mountain; it is already quiet and simple, so the environment itself feeds less information to your brain. Even if your brain wants to have distracting thoughts, there are not a lot of information that it can absorb. Plus, if a practitioner is putting efforts in focusing his brain, it is easier to enter into a state of samadhi. This can explain why practitioners of Tibetan Buddhism can stay in a cave for 10 to 20 years.
再有科學家對這一點應該非常有興趣，那就是時空感的不同，第1篇有提過入定的時間感覺不一樣，修行者處於入定狀態時，跟一般人的時空感，大大不同，他的幾分鐘可能是一般人的幾小時，甚至是幾天! 這種明明是一樣的肉體 ，卻處於不同空間，那種感覺只有修行者自己明瞭，經過這樣的解釋，神祕感應該消失了，就算無法修習入定，也應該明白是怎麼一回事，
Further, there is something might be of interest to scientists. In the state of samadhi, the practitioner's concept of space and time is different than those of people not in samadhi. His few minutes could be our few hours, even few days! This feeling, of a same body in a different space, can only be understood by the practitioner. After this explanation, you should no have any sense of mystery surrounding samadhi. Even if you cannot do it yourself, you will at least know what this mean.
人們很習慣對自己沒經歷過的事，就輕鬆否認，別人的經驗不一定都是自己可以理解的，宇宙內存在的時間，空間問題，還蘊藏無數沒有解答的層面，那是有心人會去努力的。
People are used to deny ideas that they have not experienced themselves. You cannot always understand other people's experiences. There are still many unanswered questions about space and time in the universe, but people who are interested will take time to figure them out.
半寄 Master Ban Ji
上一篇 Previous Part
After systematically training your brain, it will be able to enter into a world that an untrained brain cannot understand. This is the state of samadhi. The state of samadhi differs according to the practitioner's level and training.
一般的情形是，到山區尤其是深山，也較容易修練定的練習，原因在於山區的能量，本來就比較安靜、簡單、提供你的資訊少，大腦就算要胡思亂想，也沒有大量可以吸收的來源，再加上自己用功於腦力的集中，要練習入定是較占優勢的，這可用來解釋， 為什麼密宗在西藏，可以在黑洞閉關，一進去竟然能長達一、二、十年之久。
Normally, it is easier to practice samadhi in the mountains, especially those in the very remote area. Because there are less energy in mountain; it is already quiet and simple, so the environment itself feeds less information to your brain. Even if your brain wants to have distracting thoughts, there are not a lot of information that it can absorb. Plus, if a practitioner is putting efforts in focusing his brain, it is easier to enter into a state of samadhi. This can explain why practitioners of Tibetan Buddhism can stay in a cave for 10 to 20 years.
再有科學家對這一點應該非常有興趣，那就是時空感的不同，第1篇有提過入定的時間感覺不一樣，修行者處於入定狀態時，跟一般人的時空感，大大不同，他的幾分鐘可能是一般人的幾小時，甚至是幾天! 這種明明是一樣的肉體 ，卻處於不同空間，那種感覺只有修行者自己明瞭，經過這樣的解釋，神祕感應該消失了，就算無法修習入定，也應該明白是怎麼一回事，
Further, there is something might be of interest to scientists. In the state of samadhi, the practitioner's concept of space and time is different than those of people not in samadhi. His few minutes could be our few hours, even few days! This feeling, of a same body in a different space, can only be understood by the practitioner. After this explanation, you should no have any sense of mystery surrounding samadhi. Even if you cannot do it yourself, you will at least know what this mean.
人們很習慣對自己沒經歷過的事，就輕鬆否認，別人的經驗不一定都是自己可以理解的，宇宙內存在的時間，空間問題，還蘊藏無數沒有解答的層面，那是有心人會去努力的。
People are used to deny ideas that they have not experienced themselves. You cannot always understand other people's experiences. There are still many unanswered questions about space and time in the universe, but people who are interested will take time to figure them out.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月29日 星期四
不需要神秘經驗的修行 2 There is no Need for Practice with Mystical Experiences 2
要由這些雜亂的思緒中，一步步走向專一過程的訓練，用意志來建立腦的獨立性，是一環必要的程序，跟訓練身體一樣，腦不訓練過無法聽指揮，不是你要求它不要亂想，它就會幫你辦到，而唸佛號更只是佔腦部一小撮的量，想要把這一點力量放大，甚至是變得有力氣，中間所必要穿越過的困難，應該是可以想像的。
If you want to move toward a fully focused state of mind, you will need to use willpower to establish your brain's independence. This is the same as training your body. A brain that has not been trained will not listen to your commands. It doesn't have to do what you want. Furthermore, thoughts of Amitabha Buddha will only occupy a small part of your brain. If you want to increase it so that it occupies all of your brain, even become powerful, the difficulties that you needs to overcome are substantial.
人們往往跳躍過最困難的階段，直接去看成功的點，如果是事業上的成功，雖然自己不曾體會過，也可以用眼睛看見，用比例、比較的現實方式知道，但修行的體會，只有當事者清楚，外人看不懂，也無法從其他管道清楚， 所以很容易導致神秘的想像，假使你有時間，也採取對的方法訓練自己，一心不亂是可以期待的。
People usually ignore the difficult processes to look at the result of the success. If it's the success of a business, even if you have never started a business yourself, you can see and read other people's experiences and understand the difficulties. But the empirical experiences of a practitioner is hard for outsiders to comprehend. It is also difficult to read or gather information about it, causing many people to have an mystical idea of Practice. If you have time, and the correct method, it is possible to achieve the state of "fully focused willpower."
佛教有著非常多的修法，每個方法都不一樣，但要說是神秘的，其實不然，我相信宗教產生的內容依然可以解釋它，包含跨世界性的一切信仰，從用修練法去完成的，到不用修法，只談信仰的宗教，就那個國家、文化背景、歷史演變、人文衝擊，一樣樣的檢視，大都可以明白，這個國家為什麼有這些信仰。
Buddhism has many methods for Practices. Every methods are different. But they are not mystical nor mysterious. I believe that all religions, their beliefs and methods, can all be explained. Some of them require Practices, some only require faith. But if we investigate and study a country, its cultural background, historical changes, and the clashes of humanities, we will be able to understand why this country has a particular belief system.
用修練法的，只要累績很多修道者的經驗，就可從中窺知一、二、用神秘的眼光，不如就近清楚了解，是最好的方法。
From the experiences of many practitioners, you can get a glimpse of their Practices. Instead of looking at Practice with mystery, it is better to get close and personal, so that you will be able to understand it.
半寄 Master Ban Ji
If you want to move toward a fully focused state of mind, you will need to use willpower to establish your brain's independence. This is the same as training your body. A brain that has not been trained will not listen to your commands. It doesn't have to do what you want. Furthermore, thoughts of Amitabha Buddha will only occupy a small part of your brain. If you want to increase it so that it occupies all of your brain, even become powerful, the difficulties that you needs to overcome are substantial.
人們往往跳躍過最困難的階段，直接去看成功的點，如果是事業上的成功，雖然自己不曾體會過，也可以用眼睛看見，用比例、比較的現實方式知道，但修行的體會，只有當事者清楚，外人看不懂，也無法從其他管道清楚， 所以很容易導致神秘的想像，假使你有時間，也採取對的方法訓練自己，一心不亂是可以期待的。
People usually ignore the difficult processes to look at the result of the success. If it's the success of a business, even if you have never started a business yourself, you can see and read other people's experiences and understand the difficulties. But the empirical experiences of a practitioner is hard for outsiders to comprehend. It is also difficult to read or gather information about it, causing many people to have an mystical idea of Practice. If you have time, and the correct method, it is possible to achieve the state of "fully focused willpower."
佛教有著非常多的修法，每個方法都不一樣，但要說是神秘的，其實不然，我相信宗教產生的內容依然可以解釋它，包含跨世界性的一切信仰，從用修練法去完成的，到不用修法，只談信仰的宗教，就那個國家、文化背景、歷史演變、人文衝擊，一樣樣的檢視，大都可以明白，這個國家為什麼有這些信仰。
Buddhism has many methods for Practices. Every methods are different. But they are not mystical nor mysterious. I believe that all religions, their beliefs and methods, can all be explained. Some of them require Practices, some only require faith. But if we investigate and study a country, its cultural background, historical changes, and the clashes of humanities, we will be able to understand why this country has a particular belief system.
用修練法的，只要累績很多修道者的經驗，就可從中窺知一、二、用神秘的眼光，不如就近清楚了解，是最好的方法。
From the experiences of many practitioners, you can get a glimpse of their Practices. Instead of looking at Practice with mystery, it is better to get close and personal, so that you will be able to understand it.
半寄 Master Ban Ji
2011年12月28日 星期三
不需要神秘經驗的修行 1 There is no Need for Practice with Mystical Experiences 1
{修行}這個世界跟{修養}很不一樣，因為差距太遠，世俗的人對它陌生的可以，以致於修行的內容是什麼? 始終蒙上一層神秘面紗，舉一些經典裡提到的境界詞句，來看看修行的內容。
The world of Practice is very different from the world of "Self-Cultivation" (Or Self Improvement). Because there are such a large differences, people are not familiar with it, and this caused the lessons of Practice to be always hidden behind a mysterious veil. Let us look at some words that describes the states of Practice from Buddhist Texts to learn about the contents of Practice.
在中國淨土宗阿彌陀經裡，有提到: 若有人一日至七日一心不亂的唸佛，{一心不亂}是什麼境界? 一心不亂是入定的境界，也就是意志很專心的集中去唸佛號，因為身、心都達到專注的功用，而進入一種超越時空的感覺，用跨越時空也可以，哪種感覺會讓一段的時間，比如一天或幾個小時，感覺像一剎那的時間而已，就過完了!
In the Amitābha Sūtra used by Chinese Pure Land Buddhism, it was mentioned "If someone can be fully concentrated on the name of Amitabha Buddha for 1 to 7 days." What kind of state of mind is "fully concentrated?" It is the same state of mind as samadhi. In this state, you only have Amitabha Buddha in your mind and nothing else. That is, you have fully focused your willpower on the name of Amitabha Buddha. Because your mind and body are concentrated on the same task, you will enter into a state that seemingly transcend or across space and time. In this state, a day or a few hours of time will feel like a moment to the practitioner.
看起來好像很容易，在上面有提到{意志很專心}這句話，意志一般人都是碰到棘手事情，才會咬牙產生的情緒，面臨困難要求自己不能倒下，而產生的最高保持專注的境界，現在要用在修行裡，很高的警覺狀態，有唸佛號經驗的人都清楚，在唸佛聲裡，腦海也同時夾雜其它想法，跟唸佛一起存在，不是想平日的瑣碎事，就是亂七八糟的事塞一堆，也不是唸了佛號才會這樣，反而是藉想專心的結果，才凸顯出腦袋根本就習慣胡思亂想。
It might look and sound easy. But "fully focus your willpower" is very difficult to achieve. A person will usually invoke willpower only when he met a very difficult task. The "fully focused willpower" usually manifest itself in a life or death situation, when a person needs the full concentration of his mind and body to resolve a difficulty. In the environment of Practice, it would be very difficult for a practitioner to develop "fully focus willpower". Anyone with any experiences with this method knows that while been mindful of 'Amitabha Buddha', the brain is filled with other thoughts and distractions. Thoughts of the daily lives and other distracting thoughts coexist with the thought of 'Amitabha Buddha'. This does not happen because you are thinking of 'Amitabha Buddha'; this happens because you are trying to focus and concentrate on one thing. It is only during this time that you realize your brain is accustomed to have many strange and wild thoughts.
半寄 Master Ban Ji
The world of Practice is very different from the world of "Self-Cultivation" (Or Self Improvement). Because there are such a large differences, people are not familiar with it, and this caused the lessons of Practice to be always hidden behind a mysterious veil. Let us look at some words that describes the states of Practice from Buddhist Texts to learn about the contents of Practice.
在中國淨土宗阿彌陀經裡，有提到: 若有人一日至七日一心不亂的唸佛，{一心不亂}是什麼境界? 一心不亂是入定的境界，也就是意志很專心的集中去唸佛號，因為身、心都達到專注的功用，而進入一種超越時空的感覺，用跨越時空也可以，哪種感覺會讓一段的時間，比如一天或幾個小時，感覺像一剎那的時間而已，就過完了!
In the Amitābha Sūtra used by Chinese Pure Land Buddhism, it was mentioned "If someone can be fully concentrated on the name of Amitabha Buddha for 1 to 7 days." What kind of state of mind is "fully concentrated?" It is the same state of mind as samadhi. In this state, you only have Amitabha Buddha in your mind and nothing else. That is, you have fully focused your willpower on the name of Amitabha Buddha. Because your mind and body are concentrated on the same task, you will enter into a state that seemingly transcend or across space and time. In this state, a day or a few hours of time will feel like a moment to the practitioner.
看起來好像很容易，在上面有提到{意志很專心}這句話，意志一般人都是碰到棘手事情，才會咬牙產生的情緒，面臨困難要求自己不能倒下，而產生的最高保持專注的境界，現在要用在修行裡，很高的警覺狀態，有唸佛號經驗的人都清楚，在唸佛聲裡，腦海也同時夾雜其它想法，跟唸佛一起存在，不是想平日的瑣碎事，就是亂七八糟的事塞一堆，也不是唸了佛號才會這樣，反而是藉想專心的結果，才凸顯出腦袋根本就習慣胡思亂想。
It might look and sound easy. But "fully focus your willpower" is very difficult to achieve. A person will usually invoke willpower only when he met a very difficult task. The "fully focused willpower" usually manifest itself in a life or death situation, when a person needs the full concentration of his mind and body to resolve a difficulty. In the environment of Practice, it would be very difficult for a practitioner to develop "fully focus willpower". Anyone with any experiences with this method knows that while been mindful of 'Amitabha Buddha', the brain is filled with other thoughts and distractions. Thoughts of the daily lives and other distracting thoughts coexist with the thought of 'Amitabha Buddha'. This does not happen because you are thinking of 'Amitabha Buddha'; this happens because you are trying to focus and concentrate on one thing. It is only during this time that you realize your brain is accustomed to have many strange and wild thoughts.
半寄 Master Ban Ji
2011年12月27日 星期二
佛法的思向 19 A Guide to Buddhist Thoughts 19
看經的態度，須還經典本來面目。
不要持自己的感情喜好、權威去看經典。
在經典面前築構愈多的想法及不必要的權威，
只會讓自己離經典愈遠。
平靜的看待經典要告訴自己的內容。
理論，再思考自己該以何理由接受，
或透過辯證、思維佛經以期達到完全了解經典內容的期待。
When you look at Buddhist Texts, you should look at their true colors. You should not use your own feelings, or through the authorities to look at Buddhist Texts. The more presumptions that you have, and the more unnecessary authorities that you accept before reading Buddhist Texts will only pull you farther away from them. You should look at the Buddhist Texts tranquilly and absorb their contents. Then you should theorize about them, and figure out if you should accept any of the content. You should do this with internal debates and logic so that you can fully understand the Buddhist Texts.
人總是無法接受自己的業報。
但試著觀察人一有感情無法滿足，
便欲求管道渲洩，而這管道又通常是對人。
渲洩常非到感情滿足不能休止，
但自己已滿足，所承載的也是滿滿的業障。
People are usually unable to accept their own karma. If you observed a person who has emotions that he cannot satisfy, you will find out that he will always find ways to vent. And it is usually other people at the other end of the venting. This will last until his emotion has been satisfied. But when the person has satisfied his emotions, he will bear the accumulation of a lot of bad karma.
人窮，要他承擔，簡直要他的命。
但自己不承擔，卻會愈窮。
我們沒力量愈不敢衝，但自己愈保護自己，力量也愈薄弱。
If a person is poor, it will be like asking for his life if you want him to bear the responsibilities of his actions. But if he does not choose to be responsible, he will only be poorer. When we have no strength, we do not have the courage to move forward. The more we protect ourselves, the weaker we get.
世人若能承認，「天下沒有白吃的午餐」，
天下或許不致如此混亂。
If everyone can agree that there is "no free lunch", maybe the world would not be this chaotic.
人若能「不自欺欺人」，即是「破痴」。
If a person can avoid deceiving himself and everyone else, he will have "eliminated ignorance."
佛家不講罪惡之洗清，而言「無明大夢」之醒時，
是希望修行者能清楚自己的迷惘，
迷思不破，如何面對所謂罪惡，或業障？
甚至其他一切切。
Buddhist does not talk about cleansing of the sin, but about "waking up from the dream of ignorance." This is so that a practitioner can clearly see his own confusion. If he is confused, how would he face the so call sin, or bad karma and everything else?
不要持自己的感情喜好、權威去看經典。
在經典面前築構愈多的想法及不必要的權威，
只會讓自己離經典愈遠。
平靜的看待經典要告訴自己的內容。
理論，再思考自己該以何理由接受，
或透過辯證、思維佛經以期達到完全了解經典內容的期待。
When you look at Buddhist Texts, you should look at their true colors. You should not use your own feelings, or through the authorities to look at Buddhist Texts. The more presumptions that you have, and the more unnecessary authorities that you accept before reading Buddhist Texts will only pull you farther away from them. You should look at the Buddhist Texts tranquilly and absorb their contents. Then you should theorize about them, and figure out if you should accept any of the content. You should do this with internal debates and logic so that you can fully understand the Buddhist Texts.
人總是無法接受自己的業報。
但試著觀察人一有感情無法滿足，
便欲求管道渲洩，而這管道又通常是對人。
渲洩常非到感情滿足不能休止，
但自己已滿足，所承載的也是滿滿的業障。
People are usually unable to accept their own karma. If you observed a person who has emotions that he cannot satisfy, you will find out that he will always find ways to vent. And it is usually other people at the other end of the venting. This will last until his emotion has been satisfied. But when the person has satisfied his emotions, he will bear the accumulation of a lot of bad karma.
人窮，要他承擔，簡直要他的命。
但自己不承擔，卻會愈窮。
我們沒力量愈不敢衝，但自己愈保護自己，力量也愈薄弱。
If a person is poor, it will be like asking for his life if you want him to bear the responsibilities of his actions. But if he does not choose to be responsible, he will only be poorer. When we have no strength, we do not have the courage to move forward. The more we protect ourselves, the weaker we get.
世人若能承認，「天下沒有白吃的午餐」，
天下或許不致如此混亂。
If everyone can agree that there is "no free lunch", maybe the world would not be this chaotic.
人若能「不自欺欺人」，即是「破痴」。
If a person can avoid deceiving himself and everyone else, he will have "eliminated ignorance."
佛家不講罪惡之洗清，而言「無明大夢」之醒時，
是希望修行者能清楚自己的迷惘，
迷思不破，如何面對所謂罪惡，或業障？
甚至其他一切切。
Buddhist does not talk about cleansing of the sin, but about "waking up from the dream of ignorance." This is so that a practitioner can clearly see his own confusion. If he is confused, how would he face the so call sin, or bad karma and everything else?
2011年12月26日 星期一
人性 2 Human Nature 2
Some of you might say, is "Greed" an emotion? Is "Ignorance" an emotion as well? How do you deal with "Anger?"
有些人或許會問，「貪」是情緒嗎？ 「痴」也是情緒嗎？ 要怎麼去看待「瞋」這個情緒？
The nature of "Greed" is "desire". For us, "desire" is an emotion, because it can ask you to satisfy it.
「貪」的本質是「慾望」。對我們而言，「慾望」是一種情緒，因為「慾望」會要求您去滿足它。
"Ignorance" is actually the result of many emotions, such as pride, curiosity, rationality.. etc. If your curiosity is immature, you will be ignorant. However, if your curiosity is mature, your thirst for knowledge will make you seek out information, and you will less likely be ignorant. However, curiosity by itself is not enough for you to become wise, you will also need a health dose of "skepticism", which is used to combat "Doubts," and "humbleness" to combat "Pride."
「痴」其實是很多情緒組合而成的結果，如驕傲、好奇心、懷疑心‧‧‧等等。 如果您的好奇心不夠成熟，將一無所知；然而，如果是成熟的，求知慾會引導您去尋找知識，所以您不太可能會無知。 可是，好奇心不能讓您有智慧，還需要「理性」和「謙虛」來打擊「疑」和「慢」。
What about "Anger?" Is there an use? Is there even a spectrum for "Anger?"
那「瞋」呢？ 「瞋」有什麼用處嗎？ 「瞋」也有不一樣的點嗎？
Most Buddhist teachings want us to use "emptiness" to defend ourselves from attacks. We do not subscribe to this approach. Because you will still be damaged. Our readers should be familiar with "Five Skandhas are Śūnyatā". The concept is that our body and our feelings and emotions are all Śūnyatā. If our arm is in the fire, the "emptiness" school of defense would wants us to "let it all go" because our arms and our feeling of pain are all transitory and Śūnyatā. But, even if we don't feel the pain, our arms will eventually be damaged and become useless to us. Is that good?
大多數佛教的教法，希望我們使用「空」來保護自己，我們並不同意這樣的做法，因為您仍然會受到損害。 我們的讀者都應該熟悉「五蘊皆空」這個概念，也就是身體和情緒都是「空」。 「空」的保護法門說：如果我們能放下一切，就不會受傷。 假設，如果我們的手臂是在火中，「空」的保護法門要我們不去理它，因為手臂和痛感都是「空」，但即使不感到痛苦，手臂最終也會被損壞，會變成沒用。 這樣好嗎？
The "emptiness" school of defense do not actually advocates that we let our bodies endure physical attacks (unless they are part of asceticism). But we cannot avoid emotional attacks unless we have reached Buddhahood. Because our Five Skandhas will continue to receive emotional attacks and hurt us. So are we suppose to just endure the wounds accumulated from these attacks? As we have pointed out before, constant injuries to our psych can be a major obstacle to our Practice. In fact, it can even reduce the maturity of some of our emotions, such as "Fear" and "Sorrow". Therefore, there is no reason to simply accept emotional attacks as well.
「空」的保護法門不會要我們去接受身體的攻擊。 (除了苦行法門吧！) 我們還沒成佛前，無法避免情緒上的攻擊，因為「五蘊」還是會傳達這些攻擊去傷害您，只能忍受攻擊所累積的傷。 如之前所說，情緒的傷害會變成修行的障礙，這些傷也會讓一些情緒如「恐懼」和「悲哀」變得更不成熟。 所以，沒有理由去接受情緒上的攻擊。
The way to defend ourselves starts with "Anger." However, we don't use "Anger" as a attacking force, it is used for defense. It is used to summon the wills and powers within us to repel our attackers.
保護自己是從「瞋」開始。 但是，我們不用「瞋」去攻擊，我們用「瞋」來防禦。 它是用來召喚在我們的意志力和能力來擊退攻擊者。
Some people might think how can I say that a negative emotion can be used positively? Remember what I have written before, emotions are not binary, and have different level of maturity. When an emotion is mature, it is a helpful force in you. However, when an emotion is immature, it becomes an obstacle. "Anger" is just a name that we use to associated with the negative side of this emotion. It's like a knife can be used to operate on people to save lives, make fantastic meals or hurt people. It only depend on how we use it.
有人可能會認為我怎麼能說，可以用利用負面的情緒呢？ 如之前寫過，情緒不是極端的，它們都有不一樣的成熟點。 一個成熟的情緒是幫助的力量，不成熟的情緒則是一個障礙。 「瞋」只是這個情緒的一個負面的名子。 像一把刀，可用來開刀救人，可用來料理或傷人，端看我們如何運用它。
When "Anger" are immature, it becomes anger and is used wantonly to attack other people. Immature "Anger" is a poison to our Practice and creates bad karma. But with matured "Anger", we can use it to defend ourselves to prevent the accumulation of bad karma.
不成熟的「瞋」會讓您肆無忌憚的攻擊別人，會變成修行上的「毒」，並創造惡業；不過，成熟的「瞋」是可以用來保護自己，不讓別人來傷我們，以防止惡業的累積。
上一篇 Previous Part
有些人或許會問，「貪」是情緒嗎？ 「痴」也是情緒嗎？ 要怎麼去看待「瞋」這個情緒？
The nature of "Greed" is "desire". For us, "desire" is an emotion, because it can ask you to satisfy it.
「貪」的本質是「慾望」。對我們而言，「慾望」是一種情緒，因為「慾望」會要求您去滿足它。
"Ignorance" is actually the result of many emotions, such as pride, curiosity, rationality.. etc. If your curiosity is immature, you will be ignorant. However, if your curiosity is mature, your thirst for knowledge will make you seek out information, and you will less likely be ignorant. However, curiosity by itself is not enough for you to become wise, you will also need a health dose of "skepticism", which is used to combat "Doubts," and "humbleness" to combat "Pride."
「痴」其實是很多情緒組合而成的結果，如驕傲、好奇心、懷疑心‧‧‧等等。 如果您的好奇心不夠成熟，將一無所知；然而，如果是成熟的，求知慾會引導您去尋找知識，所以您不太可能會無知。 可是，好奇心不能讓您有智慧，還需要「理性」和「謙虛」來打擊「疑」和「慢」。
What about "Anger?" Is there an use? Is there even a spectrum for "Anger?"
那「瞋」呢？ 「瞋」有什麼用處嗎？ 「瞋」也有不一樣的點嗎？
Most Buddhist teachings want us to use "emptiness" to defend ourselves from attacks. We do not subscribe to this approach. Because you will still be damaged. Our readers should be familiar with "Five Skandhas are Śūnyatā". The concept is that our body and our feelings and emotions are all Śūnyatā. If our arm is in the fire, the "emptiness" school of defense would wants us to "let it all go" because our arms and our feeling of pain are all transitory and Śūnyatā. But, even if we don't feel the pain, our arms will eventually be damaged and become useless to us. Is that good?
大多數佛教的教法，希望我們使用「空」來保護自己，我們並不同意這樣的做法，因為您仍然會受到損害。 我們的讀者都應該熟悉「五蘊皆空」這個概念，也就是身體和情緒都是「空」。 「空」的保護法門說：如果我們能放下一切，就不會受傷。 假設，如果我們的手臂是在火中，「空」的保護法門要我們不去理它，因為手臂和痛感都是「空」，但即使不感到痛苦，手臂最終也會被損壞，會變成沒用。 這樣好嗎？
The "emptiness" school of defense do not actually advocates that we let our bodies endure physical attacks (unless they are part of asceticism). But we cannot avoid emotional attacks unless we have reached Buddhahood. Because our Five Skandhas will continue to receive emotional attacks and hurt us. So are we suppose to just endure the wounds accumulated from these attacks? As we have pointed out before, constant injuries to our psych can be a major obstacle to our Practice. In fact, it can even reduce the maturity of some of our emotions, such as "Fear" and "Sorrow". Therefore, there is no reason to simply accept emotional attacks as well.
「空」的保護法門不會要我們去接受身體的攻擊。 (除了苦行法門吧！) 我們還沒成佛前，無法避免情緒上的攻擊，因為「五蘊」還是會傳達這些攻擊去傷害您，只能忍受攻擊所累積的傷。 如之前所說，情緒的傷害會變成修行的障礙，這些傷也會讓一些情緒如「恐懼」和「悲哀」變得更不成熟。 所以，沒有理由去接受情緒上的攻擊。
The way to defend ourselves starts with "Anger." However, we don't use "Anger" as a attacking force, it is used for defense. It is used to summon the wills and powers within us to repel our attackers.
保護自己是從「瞋」開始。 但是，我們不用「瞋」去攻擊，我們用「瞋」來防禦。 它是用來召喚在我們的意志力和能力來擊退攻擊者。
Some people might think how can I say that a negative emotion can be used positively? Remember what I have written before, emotions are not binary, and have different level of maturity. When an emotion is mature, it is a helpful force in you. However, when an emotion is immature, it becomes an obstacle. "Anger" is just a name that we use to associated with the negative side of this emotion. It's like a knife can be used to operate on people to save lives, make fantastic meals or hurt people. It only depend on how we use it.
有人可能會認為我怎麼能說，可以用利用負面的情緒呢？ 如之前寫過，情緒不是極端的，它們都有不一樣的成熟點。 一個成熟的情緒是幫助的力量，不成熟的情緒則是一個障礙。 「瞋」只是這個情緒的一個負面的名子。 像一把刀，可用來開刀救人，可用來料理或傷人，端看我們如何運用它。
When "Anger" are immature, it becomes anger and is used wantonly to attack other people. Immature "Anger" is a poison to our Practice and creates bad karma. But with matured "Anger", we can use it to defend ourselves to prevent the accumulation of bad karma.
不成熟的「瞋」會讓您肆無忌憚的攻擊別人，會變成修行上的「毒」，並創造惡業；不過，成熟的「瞋」是可以用來保護自己，不讓別人來傷我們，以防止惡業的累積。
上一篇 Previous Part
2011年12月25日 星期日
人性 1 Human Nature 1
Often, traditional Buddhist books attempted to explain the concept of Śūnyatā and Nidānas by using the composition of the human body as an analogy. They might say something like "Human body requires air and food and water, so it cannot exist alone, therefore, its survival is depended on its Nidānas . Also, human body is a composition of many parts, such as fingers, legs...etc, it's nature is therefore Śūnyatā . " None of this is incorrect, but when it comes to human nature, there is not a lot of discussion, other than that human nature needs to conquered, or that human nature is Buddha nature that is obscured.
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
在傳統佛教書籍裡頭，常常用人體的組合來解釋「空」跟「因緣」。 他們可能說『人需要空氣、食物和水才能生存，所以人不能單獨存在，人體是「因緣」所生。』 或『人體是許多東西組合而成的，如手指，腿... ...等，因此它的性質是 「空」。』 這些說法都不是不正確。 但這些書提到人性，只有兩種說法：人性也是「空」需要被除掉，或者人性的本質是「佛性」。
However, I felt that this is an unsatisfactory explanation of human nature and I would like to propose another point of view for contemplation.
不過，我認為這不是一個令人滿意的解釋，在這裡想提出另一個小小的看法。
Human nature is a composition of human emotions. There are positive emotions, like happiness, joy and compassion. There are negative ones like greed, anger and ignorance. At any moment, what we felt is the result of tug of wars between these competing emotions. These emotions can be triggered by our senses: what we see or what we hear, or by our memories. Our behavior and expression are further manifestation of these emotions.
人性，是情緒所組成的。 有好的情緒，像幸福，快樂和同情；也有負面的，如貪，瞋和痴。 無時無刻，我們所感受到的是這些情緒競爭的結果。 這些情緒是被我們的感官所觸發：凡是我們所看到、聽到或記憶的都算。 更進一步的，我們用行為來表達這些情緒。
Each of these emotions have different maturity level. Previously, we discussed that emotions like greed should not be treated as binary; either we are greedy or we are not. Greed actually manifests itself in a spectrum, from "no desire" to "desire for survival" to "desire for better living condition" to "greedy". We like to use age or maturity as an analogy for this spectrum. When "greed" is young, it cannot be satisfied easily, so it is quick to throw temper tantrums and wants everything in or out of the sight. As "greed" matures, it is better able to distinguish between "needs" and "wants", and it is also able to understand the concept of "affordability". As "greed" advances in ages, it eventually dies.
每個情緒都有不一樣的年齡。 之前，我們討論過「貪」不應該被極端化，「有貪」 或「沒有貪」。 「貪」實際上有很多點，從「沒有慾望」到「生存的慾望」甚至到「更好生活的慾望」直到「貪」。 我們用年齡或成熟度來比喻這些不一樣的點。 當「貪」是不成熟或年輕的，它不能很容易得到滿足，所以很會發脾氣。 當「貪」比較成熟了，便能開始分辨「需要」和「慾望」，也會了解有沒有能力來得到所欲的。 「貪」最後也會死亡的。
However, unlike our physical bodies, where the individual components, such as hand and feet, all grow at the similar rate as our chronological age, emotions do not. One emotion might be more mature than another, and this can be easily be observed among people. Some people might have insatiable needs for material possessions (greedy about things), but have no regard for what they eat (not greedy about taste.). So we can say that this type of person has an immature "thing-greed" and a mature "taste-greed."
身體的成長，如手和腳，都跟我們的實際年齡是一樣的速度。 但情緒不一樣。 一個情緒可能比另一種更成熟，也可能和實際年齡沒有關係，這是很容易觀察到的。 有些人可能對物質有永不滿足的需求（物慾的貪)，但在吃的方面，一點都沒有要求（沒有口慾的貪)。 所以這類型的人有不成熟的「物慾」，卻有成熟的「口慾」。
Mature emotions will not cause us much problem, it is the immature emotions that are our weaknesses. These immature emotions are the "poisons" that made it hard for us to proceed on the path to enlightenment. So when we talk abut "understand yourself", we meant understand your immature emotions. When we talk about "eliminating weaknesses", we are talking about maturing these immature emotions. This is Practice.
成熟的情緒不會造成問題，但不成熟的情緒，是我們的弱點。 這些不成熟的情緒，就是佛經所說的「毒」，讓我們無法進步。 所以，當我們說「瞭解自己」，就是要去知道哪些是不成熟的情緒；當我們說「消除弱點」，都是要成長這些不成熟的情緒。 這就是修行。
2011年12月24日 星期六
佛法的思向 18 A Guide to Buddhist Thoughts 18
訓練踢掉的心(踢掉什麼? 囉嗦的自己，很愛自己的自己，不抽象吧!)，定慧雙進│可很快消除心頭粗昧相。 (粗昧相，就是不知道自己在做什麼! 像習慣發脾氣，習慣了就不會清楚自己，算修行的大忌諱)
You should practice kicking off parts of yourself. (Kicking off what? The nagging self, the narcissistic self, not too abstract, right?) If you can make progress in wisdom and concentration, you can remove the ignorance of your heart/mind. (In the original Chinese, 粗昧相 literally means rough appearances. In here, it is further clarify that "rough appearances of your heart/mind" means that you don't know what you are doing. For example, the habit of angry outburst is a sign that you don't know what you are doing, because once it is a habit, you won't know you are doing it. This is a big taboo in Practice.)
藉思想及行動控制情緒、性格，再由控制進步為自然。
First, you should use thoughts and behaviors to control emotions and personality. Then you can progress from control to becoming second nature.
一朵花只能開一種形態，沒有明顯走向，怎麼顯出特質來？
A flow can only bloom with one form. If there is no obvious trend, how does it show that it is special?
想想自己。
人事磨鍊不夠。
勇猛力不夠，未下功夫鑽去。
行事不知輕重，緣於你的心太窄只容納你自己。
Think about yourself.
Not enough experience in the world.
Not enough bravery and courage, so you haven't spent the effort to figure it out.
Not knowing the seriousness of the matter, because your mind is too narrow and can only contain yourself.
把握現在，任何日子過去就不再回，任一時刻皆須面對承擔，若存逃避心態，離修道愈遠。
Grasp "now", because time doesn't come back. You need to face responsibility at any moment. If you have any thoughts of escape, you will be farther away from the path.
你提昇你的感情去觸摸經文、佛法。
You should raise your emotions to touch and feel Buddhist Texts and Dharma.
修行是當下先按捺你的感情。 過後真過不去，再找不造業的方法去渲洩，靜下來，拿佛法與之對抗。 這是沒力量時的做法，功夫要做到當下，就能清楚自己感情的不足，馬上拿佛法來銷融它。
Practice is to restrain your emotions, instantly. If you really need to find a release for the emotion afterward, use a method that does not create bad deeds (or bad karma). Once you are calm, you can use Dharma to fight it. You do this when you do not have enough strength and ability. You need to progress so that you can do so at the moment, instantly. As soon as your emotions start to flare, you need to know what you are lacking and use Dharma to vanquish it right away.
You should practice kicking off parts of yourself. (Kicking off what? The nagging self, the narcissistic self, not too abstract, right?) If you can make progress in wisdom and concentration, you can remove the ignorance of your heart/mind. (In the original Chinese, 粗昧相 literally means rough appearances. In here, it is further clarify that "rough appearances of your heart/mind" means that you don't know what you are doing. For example, the habit of angry outburst is a sign that you don't know what you are doing, because once it is a habit, you won't know you are doing it. This is a big taboo in Practice.)
藉思想及行動控制情緒、性格，再由控制進步為自然。
First, you should use thoughts and behaviors to control emotions and personality. Then you can progress from control to becoming second nature.
一朵花只能開一種形態，沒有明顯走向，怎麼顯出特質來？
A flow can only bloom with one form. If there is no obvious trend, how does it show that it is special?
想想自己。
人事磨鍊不夠。
勇猛力不夠，未下功夫鑽去。
行事不知輕重，緣於你的心太窄只容納你自己。
Think about yourself.
Not enough experience in the world.
Not enough bravery and courage, so you haven't spent the effort to figure it out.
Not knowing the seriousness of the matter, because your mind is too narrow and can only contain yourself.
把握現在，任何日子過去就不再回，任一時刻皆須面對承擔，若存逃避心態，離修道愈遠。
Grasp "now", because time doesn't come back. You need to face responsibility at any moment. If you have any thoughts of escape, you will be farther away from the path.
你提昇你的感情去觸摸經文、佛法。
You should raise your emotions to touch and feel Buddhist Texts and Dharma.
修行是當下先按捺你的感情。 過後真過不去，再找不造業的方法去渲洩，靜下來，拿佛法與之對抗。 這是沒力量時的做法，功夫要做到當下，就能清楚自己感情的不足，馬上拿佛法來銷融它。
Practice is to restrain your emotions, instantly. If you really need to find a release for the emotion afterward, use a method that does not create bad deeds (or bad karma). Once you are calm, you can use Dharma to fight it. You do this when you do not have enough strength and ability. You need to progress so that you can do so at the moment, instantly. As soon as your emotions start to flare, you need to know what you are lacking and use Dharma to vanquish it right away.
2011年12月23日 星期五
自我愛 6 (後記) Self Love 6 (Supplement)
寫完了「自我愛」，想到一般讀者都不習慣思考，又來加進補充，我的意思是； 如果你想擁有你想要的，但是會有不踏實的感覺 ，因為清高論左右著你，或者你無能力獲得，而也想擁有，卻用惡毒的想法安慰自己，所謂人不自私天誅地滅。
After I have written "Self-Love" , I realized that most readers are probably not used to critical thinking. So I like to add a supplement. What I want to say is this: if you want something, but have an uncomfortable feeling because you are influenced by noble and virtuous theories. Or if you do not have the ability to get what you want, but still want, so you resort to vicious ideas to comfort yourself with ideas such as "Heaven and earth will destroy a person that is not out for himself."
社會上充斥許多想法，足以眼花撩亂，又像緊箍咒圈住頭，無法喘息，一個想修行的人，必須要有能力選擇這些言論，要不然腦袋裝了什麼都不知道?怎麼可能帶給自己一條好的路，
These types of ideas are abundant in the society, enough to be confusing, but they are all like a ring that tightly encircles your head, causing you unable to think and breath. A practitioner needs to have the ability to choose among all these ideas. If he doesn't know what he has in his brain, how would he be able to choose a right path for himself?
這也是我想寫這個部落格的主因，就算是佛教徒一直想追求一種好的境界，也需有辨別能力，不然費一堆力氣，還不知自己身在何方? 豈不是冤枉的可以。
This is one of the main reason that I want to write this blog. Buddhists are always looking to find a good state of mind, but they also need to be able to differentiate. Otherwise, it is a waste of time, and they won't even know where they ended up. Isn't that so wrong?
至少我個人透過長期的思考，在現實生活從容舒適，沒強力思索前，我面對言論的浪潮，一樣徬徨無助，就佛法而言，中國的就有八大宗派，不知該選擇哪一個?
After a long long time of pondering, I am able to live comfortably in the real world. Before, I was similarly lost and helpless in the waves of ideas and theories. There are 8 major schools of Buddhism in China alone, how would you know which one to choose?
現在我非常清楚實相是什麼! 意外的很這些判別後的想法，讓自己活的不錯，精神與能力具有，讀者該知道我為什麼一再提倡思考的原因了。華人一直認為思想無用，大錯! 成功人物包括修行者都是動腦袋的人。
Right now, I am very clear what the reality is. Surprisingly, after I was able to have the ability to differentiate, I was able to live well, spiritually and energetic. This is why I keep promoting thinking and reasoning. Chinese always think "thinking" is useless. Wrong! All successful people, include practitioners, all use their brains.
就算不為生活 ，佛學依然是要動腦的。
Even it's not for living, Buddhism still requires the use of a brain.
半寄 Master Ban Ji
上一篇 Previous Part
After I have written "Self-Love" , I realized that most readers are probably not used to critical thinking. So I like to add a supplement. What I want to say is this: if you want something, but have an uncomfortable feeling because you are influenced by noble and virtuous theories. Or if you do not have the ability to get what you want, but still want, so you resort to vicious ideas to comfort yourself with ideas such as "Heaven and earth will destroy a person that is not out for himself."
社會上充斥許多想法，足以眼花撩亂，又像緊箍咒圈住頭，無法喘息，一個想修行的人，必須要有能力選擇這些言論，要不然腦袋裝了什麼都不知道?怎麼可能帶給自己一條好的路，
These types of ideas are abundant in the society, enough to be confusing, but they are all like a ring that tightly encircles your head, causing you unable to think and breath. A practitioner needs to have the ability to choose among all these ideas. If he doesn't know what he has in his brain, how would he be able to choose a right path for himself?
這也是我想寫這個部落格的主因，就算是佛教徒一直想追求一種好的境界，也需有辨別能力，不然費一堆力氣，還不知自己身在何方? 豈不是冤枉的可以。
This is one of the main reason that I want to write this blog. Buddhists are always looking to find a good state of mind, but they also need to be able to differentiate. Otherwise, it is a waste of time, and they won't even know where they ended up. Isn't that so wrong?
至少我個人透過長期的思考，在現實生活從容舒適，沒強力思索前，我面對言論的浪潮，一樣徬徨無助，就佛法而言，中國的就有八大宗派，不知該選擇哪一個?
After a long long time of pondering, I am able to live comfortably in the real world. Before, I was similarly lost and helpless in the waves of ideas and theories. There are 8 major schools of Buddhism in China alone, how would you know which one to choose?
現在我非常清楚實相是什麼! 意外的很這些判別後的想法，讓自己活的不錯，精神與能力具有，讀者該知道我為什麼一再提倡思考的原因了。華人一直認為思想無用，大錯! 成功人物包括修行者都是動腦袋的人。
Right now, I am very clear what the reality is. Surprisingly, after I was able to have the ability to differentiate, I was able to live well, spiritually and energetic. This is why I keep promoting thinking and reasoning. Chinese always think "thinking" is useless. Wrong! All successful people, include practitioners, all use their brains.
就算不為生活 ，佛學依然是要動腦的。
Even it's not for living, Buddhism still requires the use of a brain.
半寄 Master Ban Ji
上一篇 Previous Part
2011年12月22日 星期四
自我愛 5 Self Love 5
在第1篇有提到生氣時的冥思，後來拉出一堆補充，讀者大概覺得離題太遠!
In part 1, I talked about meditation after an episode of anger. But since then, I have supplemented it with a lot of other talks that readers might think I have digressed.
而我的想法是不會，需要那麼多的說法，只想點出一點，你在冥思時候生氣，到底要繼續生氣，還是要把事情想清楚再說，如果這時用自我愛當標準來衡量自己，是要覺得太愛自己才引燃生氣? 還是要覺得應該釐清內容才是?
I don't think that's the case. I said all these to raise a point. When you are meditating, and you are angry, should you continue with your anger, or should you try to figure things out first? If you use self-love as a criterion to judge yourself, do you think you are angry because you love yourself too much? Or do you think you need to figure out why you are angry?
在我過去的觀察了解裡。 打坐時出現的情緒，常會讓學者不知道該怎麼辦? 總覺得現在在冥思，為什麼無法專心? 想專心又無法克制情緒，在修行與情緒間掙扎不知如何是好?
Based on my observations, emotions that came out during meditation often cause confusion in a practitioner. If he does not know how to handle it, he would not be able to understand why he cannot concentrate in meditation. He wanted to concentrate, but cannot control his emotions, and cannot figure out what to do between the struggle of Practice and emotions.
假使你平常的閱讀量夠，會有充足的資訊提供自己參考，知道的愈多愈可以判斷該怎樣面對自己的情緒，從許多理念的看法裡，找出適用點，看見自己情緒的不安，明確的決定該如何看待自己，是愛自己產生了障礙，還是該做其他的想法，來解決雜亂叢生的阻礙，我個人常用「自我愛太深」的詞，來譴責自己無法突破的修學，又常回頭安慰疲憊不堪的自己，企圖從中調出好的音律。
If you normally read a lot, you will have plenty of information to help you understand how to face your own emotions. The more you know, the better you will be able to decide how to face yourself. You will be able to take many theories and ideas to find something suitable, to see the disturbed emotions, and clearly see how you should see yourself. Is your self-love becoming an obstacle for you? Or is there some other reason? Personally, I use the phrase "Love Myself too much" to criticize myself when I was not able to make a breakthrough, but then use the same phrase to comfort my exhausted self. I try to find a good rhythm in Practice.
半寄 Master Ban Ji
In part 1, I talked about meditation after an episode of anger. But since then, I have supplemented it with a lot of other talks that readers might think I have digressed.
而我的想法是不會，需要那麼多的說法，只想點出一點，你在冥思時候生氣，到底要繼續生氣，還是要把事情想清楚再說，如果這時用自我愛當標準來衡量自己，是要覺得太愛自己才引燃生氣? 還是要覺得應該釐清內容才是?
I don't think that's the case. I said all these to raise a point. When you are meditating, and you are angry, should you continue with your anger, or should you try to figure things out first? If you use self-love as a criterion to judge yourself, do you think you are angry because you love yourself too much? Or do you think you need to figure out why you are angry?
在我過去的觀察了解裡。 打坐時出現的情緒，常會讓學者不知道該怎麼辦? 總覺得現在在冥思，為什麼無法專心? 想專心又無法克制情緒，在修行與情緒間掙扎不知如何是好?
Based on my observations, emotions that came out during meditation often cause confusion in a practitioner. If he does not know how to handle it, he would not be able to understand why he cannot concentrate in meditation. He wanted to concentrate, but cannot control his emotions, and cannot figure out what to do between the struggle of Practice and emotions.
假使你平常的閱讀量夠，會有充足的資訊提供自己參考，知道的愈多愈可以判斷該怎樣面對自己的情緒，從許多理念的看法裡，找出適用點，看見自己情緒的不安，明確的決定該如何看待自己，是愛自己產生了障礙，還是該做其他的想法，來解決雜亂叢生的阻礙，我個人常用「自我愛太深」的詞，來譴責自己無法突破的修學，又常回頭安慰疲憊不堪的自己，企圖從中調出好的音律。
If you normally read a lot, you will have plenty of information to help you understand how to face your own emotions. The more you know, the better you will be able to decide how to face yourself. You will be able to take many theories and ideas to find something suitable, to see the disturbed emotions, and clearly see how you should see yourself. Is your self-love becoming an obstacle for you? Or is there some other reason? Personally, I use the phrase "Love Myself too much" to criticize myself when I was not able to make a breakthrough, but then use the same phrase to comfort my exhausted self. I try to find a good rhythm in Practice.
半寄 Master Ban Ji
2011年12月21日 星期三
自我愛 4 Self Love 4
自我愛跟貪一樣，界限很難拿捏，要明明白白使用它，一樣是思想有沒有擺對的問題，這就是第3篇提出一些華人思想做比較的原因，
Self love and Greed are similar in that they are both hard to find a balance. If you want to use it cleanly, you will need to understand the correctness of your thoughts. This is why I raise some of the ideas proposed by Chinese intellects in part 3 of this series.
世界上所有人類的行為除了原始本能外，其餘全靠想法在推動，自己吸收一種自己主要喜歡的想法，進而影響自己一生，就因這樣的引力足以牽引命運，已經強烈左右自己的一切，所以非要清楚跟有條理不可。
Except for our primitive nature, the behaviors of all people are influenced by ideas. People absorbs ideas that they like, and these ideas affect their entire life. Ideas can impact your fate, and control everything about you. So you need to have clear and coherent ideas.
佛陀曾用琴弦表示修行的張力，太緊與太鬆都無法拉出美妙的節奏，我想該愛自己到怎樣的界線? 用這樣當譬喻是最恰當的，我不願違背人性太多去談修行，那樣的結果只會導致更極端的說法出現，儒家也提出中庸的見解，但這裡面如果無法清晰的知道該怎麼用 ? 總會徘徊在是與非的選擇題中，不知如何是好!
Buddha used a string to illustrate the tension of Practice. If the string is too tight, or too loose, you cannot play beautiful melodies. I think how much a person should love themselves is best illustrated this way. I don't want to go against human nature too much when talking about Practice. The result of that will cause even more extreme ideas. Confucians also raised the idea of "The Mean" [Note]. But if you are not clear on how to do it, you will always be back and forth between the choices of "true" and "false". You will be unsure of what to do.
所謂修行是個人願意再多花時間，去探討生命的意義，就因費時費力，更要緊抓其中的節奏感，不需要一談到人性就心虛，不知怎麼在其中處之泰然?! 反倒該用清楚筋骨結構的架式，幫助自己快一點登頂。
Practice is all about the desire of a person to spent some extra time to investigate the meaning of life. But because it takes time and effort, it is important to capture the right rhythm. If you keep avoid talking about human nature, how would you be able to live in the middle of it? Instead, you need to know the framework and the structure of human nature to help you reach the summit faster.
半寄 Master Ban Ji
[Note] 中庸 is translated as "The Mean" here. Please consult Wikipedia for explanation.
Self love and Greed are similar in that they are both hard to find a balance. If you want to use it cleanly, you will need to understand the correctness of your thoughts. This is why I raise some of the ideas proposed by Chinese intellects in part 3 of this series.
世界上所有人類的行為除了原始本能外，其餘全靠想法在推動，自己吸收一種自己主要喜歡的想法，進而影響自己一生，就因這樣的引力足以牽引命運，已經強烈左右自己的一切，所以非要清楚跟有條理不可。
Except for our primitive nature, the behaviors of all people are influenced by ideas. People absorbs ideas that they like, and these ideas affect their entire life. Ideas can impact your fate, and control everything about you. So you need to have clear and coherent ideas.
佛陀曾用琴弦表示修行的張力，太緊與太鬆都無法拉出美妙的節奏，我想該愛自己到怎樣的界線? 用這樣當譬喻是最恰當的，我不願違背人性太多去談修行，那樣的結果只會導致更極端的說法出現，儒家也提出中庸的見解，但這裡面如果無法清晰的知道該怎麼用 ? 總會徘徊在是與非的選擇題中，不知如何是好!
Buddha used a string to illustrate the tension of Practice. If the string is too tight, or too loose, you cannot play beautiful melodies. I think how much a person should love themselves is best illustrated this way. I don't want to go against human nature too much when talking about Practice. The result of that will cause even more extreme ideas. Confucians also raised the idea of "The Mean" [Note]. But if you are not clear on how to do it, you will always be back and forth between the choices of "true" and "false". You will be unsure of what to do.
所謂修行是個人願意再多花時間，去探討生命的意義，就因費時費力，更要緊抓其中的節奏感，不需要一談到人性就心虛，不知怎麼在其中處之泰然?! 反倒該用清楚筋骨結構的架式，幫助自己快一點登頂。
Practice is all about the desire of a person to spent some extra time to investigate the meaning of life. But because it takes time and effort, it is important to capture the right rhythm. If you keep avoid talking about human nature, how would you be able to live in the middle of it? Instead, you need to know the framework and the structure of human nature to help you reach the summit faster.
半寄 Master Ban Ji
[Note] 中庸 is translated as "The Mean" here. Please consult Wikipedia for explanation.
2011年12月20日 星期二
自我愛 3 Self Love 3
我們能不能避開這些不實用的言論? 答案是可以，所以要檢討自我的內容，自我的內容釐清了，道德的不當要求，惡毒言論的伐害，都會有力量抵擋。
Can we avoid these impractical and unreasonable remarks? The answer is yes, by examining yourself and by understanding who you are. Once you are clear, you will be able to resist improper moral standards and malicious remarks.
從前我認為自己是好人，但得到的是不好的待遇，所以也會懷疑因果 的說法，不太相信，後來弄清楚所謂的好人，是普通定義，社會認為的、或自己界定的，只要外表沒做傷天害理的事，就認為自己是好人，搞得自己滿腹牢騷，後來我弄清楚思考的方向，要有好的待遇是果實的問題! 好的果實吃完了，當然就沒得吃，天經地義，跟自己是不是好人，根本不相干，所以一大堆看似堂而皇之的言論，都沒切中重點來說，想要再有果實吃，要再耕耘，就這麼簡單。
Before, I always thought that I was a good person, but always encountered bad deals. At that time, I also doubted Karma. Later, I understood that the so call "good" was either general definitions of the society, or personal delineations. It is a concept of "good" that says that if you never did anything horrible and wicked, you can be called a "good person." This definition of good made me disgruntled. But once I figured out how to think and had a clear direction, I understand that "getting a good treatment" is a matter of the fruits of your own labor. Once you ate all the good fruits, you will have nothing left. It has nothing to do with whether you are good or bad. All these seemingly grand remarks never talked about the main point: if you want to have fruits to eat, you need to plant fruit trees. It's that simple.
因為愛自己，捨不得自己吃苦，耕作是很累的，能不要就不要，那果實從那裡來? 也因為無法真正面對自己，才會讓一些根本不能用的想法，在自己腦海亂飛，有一大陣子的歲月，認為不食人間煙火的論點，至為崇高，等清楚因、緣、果後，才知道什麼樣的理論才能稱為圭臬。
Because people love themselves, they don't want to suffer. Cultivation and farming is very hard work. If you can avoid it, you will. But then where do fruits come from? But because people cannot face themselves, they let many useless ideas floating around in their brains.
There is a time when I thought the idea of living in an other-worldly manner is the most sublime concept in the world. But once I understand Yin, Yuan and Results (Karma), I understand what kind of theory can be called a real model.
半寄 Master Ban Ji
Can we avoid these impractical and unreasonable remarks? The answer is yes, by examining yourself and by understanding who you are. Once you are clear, you will be able to resist improper moral standards and malicious remarks.
從前我認為自己是好人，但得到的是不好的待遇，所以也會懷疑因果 的說法，不太相信，後來弄清楚所謂的好人，是普通定義，社會認為的、或自己界定的，只要外表沒做傷天害理的事，就認為自己是好人，搞得自己滿腹牢騷，後來我弄清楚思考的方向，要有好的待遇是果實的問題! 好的果實吃完了，當然就沒得吃，天經地義，跟自己是不是好人，根本不相干，所以一大堆看似堂而皇之的言論，都沒切中重點來說，想要再有果實吃，要再耕耘，就這麼簡單。
Before, I always thought that I was a good person, but always encountered bad deals. At that time, I also doubted Karma. Later, I understood that the so call "good" was either general definitions of the society, or personal delineations. It is a concept of "good" that says that if you never did anything horrible and wicked, you can be called a "good person." This definition of good made me disgruntled. But once I figured out how to think and had a clear direction, I understand that "getting a good treatment" is a matter of the fruits of your own labor. Once you ate all the good fruits, you will have nothing left. It has nothing to do with whether you are good or bad. All these seemingly grand remarks never talked about the main point: if you want to have fruits to eat, you need to plant fruit trees. It's that simple.
因為愛自己，捨不得自己吃苦，耕作是很累的，能不要就不要，那果實從那裡來? 也因為無法真正面對自己，才會讓一些根本不能用的想法，在自己腦海亂飛，有一大陣子的歲月，認為不食人間煙火的論點，至為崇高，等清楚因、緣、果後，才知道什麼樣的理論才能稱為圭臬。
Because people love themselves, they don't want to suffer. Cultivation and farming is very hard work. If you can avoid it, you will. But then where do fruits come from? But because people cannot face themselves, they let many useless ideas floating around in their brains.
There is a time when I thought the idea of living in an other-worldly manner is the most sublime concept in the world. But once I understand Yin, Yuan and Results (Karma), I understand what kind of theory can be called a real model.
半寄 Master Ban Ji
訂閱：
意見 (Atom)