三至四年的時間過去， 浸在美的情愫依然 ， 沒感覺有什麼不對 ! 有一首詩描寫的很好 ，驀然回首， 那人卻在燈火闌珊處 ， 我在那段時間後有驀然回首的心驚 ， 我看見自己只擁有文學性質的美 ，而修行真的是站在不見燈火處 ! 這一驚非同小可， 嚇壞了 ! 不是要修行嗎 ? 怎麼變成只是美的情懷，
After 3 or 4 years, still soaked in the enjoyment of beauty, I still did not believe there is anything wrong with it. But then, just like the scene from the poem "suddenly looked back, that person is still by the dim light", I suddenly looked back with a fright. I found that I only have the literary beauty, but my Practice is no where near any light. I was scared! Wasn't my purpose to Practice? Why did it become only about beauty?
這才懂為什麼當年面見印順導師， 向他老人家問華嚴宗的事理無礙 ，
究竟要怎麼修 ? 只見他皺起眉頭笑著說 : 這很難喔 ! 就沒有下文。
That was when I understood Master Yinshun's answer when I asked him about Huayan school's "the realm of non-obstruction between principle and phenomena." I asked him how does one Practices this concept. He only frowned and said, with a smile, "This is very hard!" And no more.
是啊 ! 究竟要怎樣才能事與理無礙 ，在人間 ! 恐怕連佛陀也答不出來，這麼高標的學理在中國產生 ，背景都是以圓融 、圓滿 做思維、做後盾，假如把圓融觀點當成理想世界，可以接受，如果要用在實修 真得重新看待，缺陷與圓融兩者相距太遠 ， 踏在以缺陷為主的觀點去修， 跟踏在以圓融的觀點去修 ， 絕不可能一樣 ， 我知道有人會認為可以殊途同歸 ，透過一即一切的說法 ， 一假如可以代表一切 ，那這個一要用什麼樣的字眼來形容它 ? 這種說法等於承認一是無限大， 而且大到無所不包， 什麼樣的一可以執行這種任務 ! 至今依然想不透?!
He's right. How do you achieve "Non obstruction between principle and phenomena" in life? Buddha probably cannot answer this himself. This kind of high standard in China usually use "harmony", "perfect" and "success" as its support. If we think of "harmonious perfection" as an ideal world, we can accept this as an ideal. But if we need to actualize this, we need to look at it differently, because the differences between defects and "harmonious perfection" are too far apart. Practice based on defects, and Practices based on "harmonious perfection" cannot be the same. I know that people think they all end up the same, through the concept of "One is All". But if "One" can represent "All", then how do we describe "One" with words? This is saying that "One" is limitless so that it can include everything. I still have not figure out what kind of a "One" can fulfill this requirement.
半寄 Master Ban Ji
2012年1月20日 星期五
2012年1月19日 星期四
一即一切 1 One is All 1
一即一切這句話的全文是 : [一即一切，一切即一]，出自中國天臺宗，華嚴宗的講學，這兩個宗派跟禪宗一樣，都是在中國形成教派的，而天台、華嚴、是傾向學說講經，他們創立的學說一層一層，嚴謹中見繁瑣，不是一般人可以學習的。
The complete phrase of "One is All" is : "One is All, All are one." This phrase is from the teachings of Chinese Tiantai and Huayan schools of Buddhism. These two schools, like Chinese Zen, are all formed in China. However, Tiantai and Huayan schools tend toward theoretical interpretation of Buddhist Texts. Their doctrines are layers after layers of rigorous but tedious theories, not easy for ordinary people to study.
本來佛法在印度首先提出的是生、老、病、死、的看法，傳到中國以後華人對缺陷，本來接受度就不高，中國喜歡的人事是一種無遺憾的圓滿，老、病、死、人間最不願見到的現象，既然不願看到，在佛法的傳修中，慢慢的演練出另外一套適合華人的佛學來， 【圓融觀】。
Originally in India, Buddhism was all about birth, old age, sickness and death. When it came to China, Chinese people were not keen on defects, and did not accept imperfections easily. What Chinese like are successes with no regrets. Old age, sickness and death are the phenomenons that they do not want to see. Since they did not want to see them, the Buddhism in China evolved to become something that Chinese can accept, and that is the concept of "Harmonious Perfection".
圓融的觀點把佛學推向完美，反而呈現出是一種文學氣息濃厚的學說，也就是華人世界熟悉的: 一沙一世界，一葉一如來，有一段時間我對這樣的世界，產生屬於精神世界的愛執，那是一種美的享受，彷彿浸在裡面就已進入佛的世界，而那裡又如此讓人心曠神怡! 什麼地方可以跟佛的世界比擬?
"Harmonious Perfection" pushed Buddhism toward perfectionism. But because of it, it exhibits an atmosphere of literary beauty; a beauty that is familiar to Chinese: "To see a world in a grain of sand, And Buddha in every leaf." There was a time that I treasured this type of world. It was an enjoyment of beauty, almost like living in the world of Buddha, and I found it even more relax and happy. How could any where compare with Buddha's world?
半寄 Master Ban Ji
The complete phrase of "One is All" is : "One is All, All are one." This phrase is from the teachings of Chinese Tiantai and Huayan schools of Buddhism. These two schools, like Chinese Zen, are all formed in China. However, Tiantai and Huayan schools tend toward theoretical interpretation of Buddhist Texts. Their doctrines are layers after layers of rigorous but tedious theories, not easy for ordinary people to study.
本來佛法在印度首先提出的是生、老、病、死、的看法，傳到中國以後華人對缺陷，本來接受度就不高，中國喜歡的人事是一種無遺憾的圓滿，老、病、死、人間最不願見到的現象，既然不願看到，在佛法的傳修中，慢慢的演練出另外一套適合華人的佛學來， 【圓融觀】。
Originally in India, Buddhism was all about birth, old age, sickness and death. When it came to China, Chinese people were not keen on defects, and did not accept imperfections easily. What Chinese like are successes with no regrets. Old age, sickness and death are the phenomenons that they do not want to see. Since they did not want to see them, the Buddhism in China evolved to become something that Chinese can accept, and that is the concept of "Harmonious Perfection".
圓融的觀點把佛學推向完美，反而呈現出是一種文學氣息濃厚的學說，也就是華人世界熟悉的: 一沙一世界，一葉一如來，有一段時間我對這樣的世界，產生屬於精神世界的愛執，那是一種美的享受，彷彿浸在裡面就已進入佛的世界，而那裡又如此讓人心曠神怡! 什麼地方可以跟佛的世界比擬?
"Harmonious Perfection" pushed Buddhism toward perfectionism. But because of it, it exhibits an atmosphere of literary beauty; a beauty that is familiar to Chinese: "To see a world in a grain of sand, And Buddha in every leaf." There was a time that I treasured this type of world. It was an enjoyment of beauty, almost like living in the world of Buddha, and I found it even more relax and happy. How could any where compare with Buddha's world?
半寄 Master Ban Ji
2012年1月18日 星期三
佛法的思向 24 A Guide to Buddhist Thoughts 24
Ordinary people do not have a "Now". As shown (arrow 1) in the above figure. You think that you live in today (Now), because you did not have a standard in the past. Your "Now" is pulled back to the "Past." Because you don't have a "Now", you also don't have a "Future". But you cannot help but think and dream about what you want in the future. So life is mixed with the happiness and sadness of the "Past", but "Future" is a dream that you are not willing to work for right "Now". This kind of life is meaningless to Buddha.
再說聖人修道的過程，抖掉過去，（該說是一種面臨事實真的已過去的心境）等於把過去所有的累積，帶到現在（箭頭２）此一心境，一旦產生，過去在現在的運用結成智慧，使現在完全充滿生命力。（因為願意面對一切）未來又因有了現在而不再是夢幻。
The Buddhas, in their Practice, are able to shake off the past. (It is a state of mind that understand past is already gone.) This is the same as taking all of the experiences from the "Past" to "Now" (Arrow 2). Once you have this state of mind, you can use "Past" right "Now" to create wisdom, so "Now" is full of vitality. (Because you are willing to face anything.) Future is no longer a dream, because "Now" exists.
金剛經裏頭說的「三心了不可得」，依此修，便可得到詮釋
If you Practice like this, you will be able to understand the phrase "Past mind is not attainable, Present mind is not attainable and Future mind is not attainable" in Diamond Sutra.
2012年1月17日 星期二
佛經的人性運用 3 Buddhist Texts' Treatment of Human Nature 3
既然是談修行，就是承認自己需要做某種程度的修正，要修正的自己會好看嗎? 一定不會，好看! 要等到修成時，修正的第一要務，衝破不需要有的臉皮(面子) 問題，是必要的，這樣的自己才能如實、如實的、看見自己，用安於自己的沉澱力量，一條條、一絲絲的拉出自己，絕對不要用醜陋的眼光看待自己，用自己有這麼多弱點，難怪一直不好，現在藉修道的方法讓它呈現，終於有了改變的機會，這樣的去想人性，才會有生機，假使不是這樣想，說要修行卻一直拋不下世俗看法，反而拼命往自己的臉戴面具，到底修行是要給別人交代，還是給自己一個交代，修行者自己得捫心自問!
If we want to talk about Practice, then we need to admit there are parts of us that require fixing. A self that requires fixing is not going to be pretty. If you want to look good, you need to wait until after you have been fixed. Therefore, the first priority in Practice is to remove the issue of "pride". Only then, will you be able to truly look at yourself. You need to use the force within you to drag yourself out one thread at a time. You should never consider yourself to be ugly. You should think that your weaknesses are keeping you in a bad situation. Then, you can use Practice to make them surface so that you have some chances to change these weaknesses. You need to think of human nature this way to have any chance at success. Otherwise, if you cannot remove the common view and keep putting masks on yourself, are you Practicing for other people or for yourself?
一個成功的修行，剛開始觀念就得擺對，不然道都還沒摸著，就又被拖進另一個跟世俗沒兩樣的世界，白忙一場! 一個對的思考方向，像一盞強而有力的燈，照明夜空給柔弱的人性帶來希望!想走得遠，必得面臨弱點的排除，不是醜陋，清理完! 前面的路將再次展開，何樂而不為?
To be successful in your Practice, you need to have the right concept. Otherwise, before you even get on the path, you are already dragged into the secular world. What a waste of time! A correct direction is like a powerful spot light, it lights up the darkness to give the weak human nature a ray of hope. If you want to go far, you need to face the exclusion of weakness, not ugliness. After you are done, the road will open up in front of you, so why would you not do it?
半寄 Master Ban Ji
上一篇 Previous Part
If we want to talk about Practice, then we need to admit there are parts of us that require fixing. A self that requires fixing is not going to be pretty. If you want to look good, you need to wait until after you have been fixed. Therefore, the first priority in Practice is to remove the issue of "pride". Only then, will you be able to truly look at yourself. You need to use the force within you to drag yourself out one thread at a time. You should never consider yourself to be ugly. You should think that your weaknesses are keeping you in a bad situation. Then, you can use Practice to make them surface so that you have some chances to change these weaknesses. You need to think of human nature this way to have any chance at success. Otherwise, if you cannot remove the common view and keep putting masks on yourself, are you Practicing for other people or for yourself?
一個成功的修行，剛開始觀念就得擺對，不然道都還沒摸著，就又被拖進另一個跟世俗沒兩樣的世界，白忙一場! 一個對的思考方向，像一盞強而有力的燈，照明夜空給柔弱的人性帶來希望!想走得遠，必得面臨弱點的排除，不是醜陋，清理完! 前面的路將再次展開，何樂而不為?
To be successful in your Practice, you need to have the right concept. Otherwise, before you even get on the path, you are already dragged into the secular world. What a waste of time! A correct direction is like a powerful spot light, it lights up the darkness to give the weak human nature a ray of hope. If you want to go far, you need to face the exclusion of weakness, not ugliness. After you are done, the road will open up in front of you, so why would you not do it?
半寄 Master Ban Ji
上一篇 Previous Part
2012年1月16日 星期一
佛經的人性運用 2 Buddhist Texts' Treatment of Human Nature 2
上面的文用{ 要脅｝，指的是面對外界的指責，尤其是華人社會，最不願去想人性的問題，在一定的社會氛圍裡，縱使自己願意面對，也會覺得無力，所以我用要脅，那是無言的 意識型態逼迫，讓願意面對醜陋的人無法立足，誰都只願看光鮮亮麗的一面，
In the previous article, I used the word "threat" to describe the influence of "thinking ourselves as ugly." The "threat" here is used to denote the accusations of the outside world, especially the Chinese society. Chinese culture does not like to think about the issues of human nature, so in this type of social environment, if you want to stand up and face human nature, you will feel powerless. Therefore, I used the word "threat" to say that this is a voiceless pressures of consciousness that forces a person who's willing to face ugliness to have no place to be. Everyone is only willing to look at the bright side.
舉個例子：台灣前陣子有一位女消防員被撞，人都還在急救，媒體就一直報導她如何又如何勇敢？！是很勇敢要不然不會選擇消防的職業，但她是個人為什麼不先拋開勇敢？去關心她的痛苦，這麼先進的時代還會亂戴人帽子｛勇敢｝，不能想像，我一直極端不能接受被架著走的道德，倘若你是她再下來是要喊痛？還是女英雄當到底？所以我說是一種要脅！
For example, there was a female firefighter that was hit by a car in Taiwan. While she was still in the emergency room, the media were all over the news with her bravery. Of course she was brave, otherwise, she would not choose fire fighting as a profession. But she's still a person. Why can they not ignore "bravery", but to be more concern about her pain? In this civilized age, why are we still putting a label (bravery) on people? I have never been able to accept hijacked morality like this. If you were her, would you want to yell in pain, or do you want to appear as a hero all the way? This is why I said it is a type of "threat."
很多事願意攤開來說，醜陋也可修正到光明，但是還沒通過這個環節之前，都只是戴面具及社會型態要求要看到的! 一個真心誠意要修行的人，要有勇氣過被制定成社會型態的這一關。
Ugliness can be fixed. But until we pass this level of discussion, we are all just wearing masks that are demanded by society. A person who really wants to Practice must be brave enough to pass through this barrier created by society.
半寄 Master Ban Ji
In the previous article, I used the word "threat" to describe the influence of "thinking ourselves as ugly." The "threat" here is used to denote the accusations of the outside world, especially the Chinese society. Chinese culture does not like to think about the issues of human nature, so in this type of social environment, if you want to stand up and face human nature, you will feel powerless. Therefore, I used the word "threat" to say that this is a voiceless pressures of consciousness that forces a person who's willing to face ugliness to have no place to be. Everyone is only willing to look at the bright side.
舉個例子：台灣前陣子有一位女消防員被撞，人都還在急救，媒體就一直報導她如何又如何勇敢？！是很勇敢要不然不會選擇消防的職業，但她是個人為什麼不先拋開勇敢？去關心她的痛苦，這麼先進的時代還會亂戴人帽子｛勇敢｝，不能想像，我一直極端不能接受被架著走的道德，倘若你是她再下來是要喊痛？還是女英雄當到底？所以我說是一種要脅！
For example, there was a female firefighter that was hit by a car in Taiwan. While she was still in the emergency room, the media were all over the news with her bravery. Of course she was brave, otherwise, she would not choose fire fighting as a profession. But she's still a person. Why can they not ignore "bravery", but to be more concern about her pain? In this civilized age, why are we still putting a label (bravery) on people? I have never been able to accept hijacked morality like this. If you were her, would you want to yell in pain, or do you want to appear as a hero all the way? This is why I said it is a type of "threat."
很多事願意攤開來說，醜陋也可修正到光明，但是還沒通過這個環節之前，都只是戴面具及社會型態要求要看到的! 一個真心誠意要修行的人，要有勇氣過被制定成社會型態的這一關。
Ugliness can be fixed. But until we pass this level of discussion, we are all just wearing masks that are demanded by society. A person who really wants to Practice must be brave enough to pass through this barrier created by society.
半寄 Master Ban Ji
2012年1月15日 星期日
佛經的人性運用 1 Buddhist Texts' Treatment of Human Nature 1
宗教常常會見到的問題，戒律(條)的規定，原本一個團體要運作秩序，制定一些規範這沒什麼不對，但戒條的遵守問題容易引申『罪』的成立，有罪會形成醜陋的感覺，進而讓人感覺自己是骯髒的，本來想修道是好事，變成這樣的結果只有更不幸。
Establishment of percepts and commandments is an issue that all religions need to face. There is nothing wrong with rules of conducts in an organization, because an organization requires rules to operate. But the problem is that disobedience to these percepts and rules can often be extended to "Sin." "Sin" leads to the feeling of ugliness, and ugliness led people to feel dirty. The desire to Practice was originally a good thing, and it is unfortunately that it leads one to feel dirty.
人一定是有弱點，假使弱點是人性無可避免的，該換個想法讓自己面對，把醜陋看成是自己的絆腳石，絆腳石不設法挪開，修行再努力仍然無法進展，想通了這一點，反而願意讓自己去面對自己的人性醜陋，我在前面的文章一直有提到，個人不願意用極端的想法去說人性，因為那樣不 僅沒有用，而且會製造一個效果，讓每個人都戴上面具，誰會喜歡讓自己的醜陋曝光，一直激烈撻伐人性後，面具愈戴愈深，修行愈來愈遠。
Human beings have weaknesses. Since weaknesses are unavoidable, we should find ways to face them. If we treat ugliness as our blocking stone, we will not get anywhere in our Practice if we don't remove the stone. If you can understand this point, you will be more willing to face the ugliness of your own human nature. As I have mentioned in previous articles, I don't like to think about human nature in extremes. Not only is it useless to do so, it will also cause everyone to put on a mask. Who would want to show his own ugliness to the world? So the more we attack human nature, the further we will retreat behind our masks, and further away from Practice.
把人性的醜陋想成是自己透過修道才明白的自己，這個觀點一旦建設起來，修行大大不同，試問這世間有幾個人? 一出生就是天生麗質，既然人是要被教導，甚至是用修行才能改變的人生，為什麼不願意用健康的觀點來看待人性? 假如修道是件費盡心力的事，更該讓自己早點認識自己的人性，趁著有體力、有腦力時、對自己下手，扭轉不聽指揮的自己，人會有很多醜陋大部份是順從自己的結果，很多的順勢造就漏洞百出的自己，同樣很多的自我要求，造就成功的自己，這其中的關鍵在於自己對人性的看法，是否有能力擺脫醜陋想法的要脅?
If we consider the ugliness of our nature as the self that we will only understand through Practice, our Practice will be completely different. How many people are born a natural beauty? If people need to be educated, or using Practice to change ourselves, why can't we apply a healthier point of view to consider human nature? If Practice requires the devotion of heart and mind, shouldn't we try to understand our human nature first? And do this while we are still strong and healthy? Shouldn't we do this while our mind is still clear, so that we can change ourselves? Many of our ugliness is the result of submission to ourselves. These submissions created many weaknesses. Similarly, we can require a lot of ourselves to create a successful "I." The key is how we look at human nature, and the ability to remove the threat of the thinking that we are "ugly."
半寄 Master Ban Ji
Establishment of percepts and commandments is an issue that all religions need to face. There is nothing wrong with rules of conducts in an organization, because an organization requires rules to operate. But the problem is that disobedience to these percepts and rules can often be extended to "Sin." "Sin" leads to the feeling of ugliness, and ugliness led people to feel dirty. The desire to Practice was originally a good thing, and it is unfortunately that it leads one to feel dirty.
人一定是有弱點，假使弱點是人性無可避免的，該換個想法讓自己面對，把醜陋看成是自己的絆腳石，絆腳石不設法挪開，修行再努力仍然無法進展，想通了這一點，反而願意讓自己去面對自己的人性醜陋，我在前面的文章一直有提到，個人不願意用極端的想法去說人性，因為那樣不 僅沒有用，而且會製造一個效果，讓每個人都戴上面具，誰會喜歡讓自己的醜陋曝光，一直激烈撻伐人性後，面具愈戴愈深，修行愈來愈遠。
Human beings have weaknesses. Since weaknesses are unavoidable, we should find ways to face them. If we treat ugliness as our blocking stone, we will not get anywhere in our Practice if we don't remove the stone. If you can understand this point, you will be more willing to face the ugliness of your own human nature. As I have mentioned in previous articles, I don't like to think about human nature in extremes. Not only is it useless to do so, it will also cause everyone to put on a mask. Who would want to show his own ugliness to the world? So the more we attack human nature, the further we will retreat behind our masks, and further away from Practice.
把人性的醜陋想成是自己透過修道才明白的自己，這個觀點一旦建設起來，修行大大不同，試問這世間有幾個人? 一出生就是天生麗質，既然人是要被教導，甚至是用修行才能改變的人生，為什麼不願意用健康的觀點來看待人性? 假如修道是件費盡心力的事，更該讓自己早點認識自己的人性，趁著有體力、有腦力時、對自己下手，扭轉不聽指揮的自己，人會有很多醜陋大部份是順從自己的結果，很多的順勢造就漏洞百出的自己，同樣很多的自我要求，造就成功的自己，這其中的關鍵在於自己對人性的看法，是否有能力擺脫醜陋想法的要脅?
If we consider the ugliness of our nature as the self that we will only understand through Practice, our Practice will be completely different. How many people are born a natural beauty? If people need to be educated, or using Practice to change ourselves, why can't we apply a healthier point of view to consider human nature? If Practice requires the devotion of heart and mind, shouldn't we try to understand our human nature first? And do this while we are still strong and healthy? Shouldn't we do this while our mind is still clear, so that we can change ourselves? Many of our ugliness is the result of submission to ourselves. These submissions created many weaknesses. Similarly, we can require a lot of ourselves to create a successful "I." The key is how we look at human nature, and the ability to remove the threat of the thinking that we are "ugly."
半寄 Master Ban Ji
2012年1月14日 星期六
佛法的思向 23 A Guide to Buddhist Thoughts 23
佛家五戒的善，是針對自己的德性修養，外界的善，可能會牽扯到人際所謂善惡的對立，或者嫉惡如仇，這種善可能會莫名其妙到處亂造業，理由在於這種善可以被社會形態及政治立場上被灌輸，佛教的善，是在自己的修養上下功夫。人也因為有涵養構成人生進步的要素。
The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
上一篇 Previous Part Next Part 下一篇
The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
上一篇 Previous Part Next Part 下一篇
2012年1月13日 星期五
公案 Koan
The koan from the last article made me look up a few more, and I thought I share my reactions to some of them. You might get some laughs out of them.
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
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『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
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『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
──────────
『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
──────────
『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
2012年1月12日 星期四
「空」和「放下 」 Śūnyatā and Detachment
Recently, a friend told me that when the first time she read one of my articles, she was so angry with me that she almost picked up the phone and yell at me. She thought I was heartless to be able to write articles that are so full of idealism, rationality and totally void of any emotions and very cruel. The only reason that she did not do so was because she was so tired from a day of work, that she decided to take a shower first. While in the shower, she wondered why she was so emotional about an article. She thought about why she was so angry and was able to realize that it was due to some past emotional trauma. My article simply touched a nerve. After she was able to resolve her emotion, she was able to read the same article without any emotional outburst.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
2012年1月11日 星期三
外表跟真相 Appearance and Reality
We have all seen actors on the TV or movies playing roles of Martial Arts Masters. These actors and actresses move their bodies with grace, precision and power, as if they will conquer all in close quarter combats.
我們在電影或電視上都有看過「武林高手」這個角色。銀幕上，這些演員看起來似乎是萬人無敵的武林高手。
However, we all know that they are not all Martial Arts Masters in real life. We all know that they are actors and they have been taught to move their bodies as if they are the masters.
然而，我們都知道，他們不是現實生活中的武林高手，是演員，被教導如何運用身體表演得像個武林高手。
They have the appearances of Martial Arts Masters. But in reality, they are actors and actresses.
也就是說，他們看起來像武林高手，但是在現實生活中是演員。
When I read other writings on Buddhism, sometimes, I felt that some writers are similarly confused about appearance and reality. In other words, they are confused about cause and effect.
讀佛教的作品，常常讓我覺得，一些作者不是很清楚外表跟真相的差別，也就是把因跟果顛倒。
For example, many texts like to talk about "Buddha-nature". They all like to say that we all have "Buddha-nature" within us. On the surface, I don't have problem with this statement. But it all depends on what the definition of Buddha-nature is. If you say that Buddha-nature is compassion and is detachment from everything, then I might have some issues with this statement. However, if you say that Buddha-nature is Śūnyatā , then I can agree with you.
例如：許多書和文章喜歡談「佛性」，也都說「人性」就是「佛性」。基本上，我對這句話沒有意見，但重點是對「佛性」的定義。 如果說，「佛性」是「慈悲心」和「放下一切」，我就會有點意見。 然而，如果您說，「佛性」是「空」，那我可以同意這個說法。
If Buddha nature is compassionate and detachment, then it means that human nature is compassionate and detachment. Your Practice then would consist of discovering compassion and detachment.
如果「佛性」是「慈悲心」和「放下一切」，那人的本性也應該是如此。 所以修行會是：發覺您的「慈悲心」和培養能力去「放下一切」。
If Buddha nature is Śūnyatā , then it means that human nature is Śūnyatā as well. Your Practice would then be all about understanding Nidānas of Buddha nature.
如果「佛性」是「空」，那人的本性也是「空」。 修行將是：瞭解「佛性」和 「人性」的「因缘」。
These two views are totally different.
這兩個點完全不同。
You might ask, "What about compassion and detachment?"
您也許會問，『那為什麼要說「慈悲心」和「放下一切」呢？』
Wouldn't that simply be the result of enlightenment?
不會只是知道真相跟解脫的結果吧？
In the beginning of this blog, I used fire as an example to explain Śūnyatā and Nidānas. I will use fire to explain this concept as well. Heat is the result of fire. We might say, for simplicity, "Fire's nature is heat." Because as far as we are concern, heat is the primary attribute of fire that matters to us. If we want to light up a dark place, we would think that "Fire's nature is light."
一開始，我用火為例來解釋「空」和「因缘」，這裡也用火來解釋。熱是因火而生。我們可能說「火的本性是熱。」因為這比較簡單，而且我們需要火的理由是因為它能產生熱氣，而且熱氣對我們很重要。如果我們需要照亮一個黑暗的地方，那時也許會說「火的本性是光。」
But we have all agreed that the fire's true nature is Śūnyatā. Heat and light are simply the result of the Nidānas that involved fire.
但我們應該都同意，「火」的本性是「空」。「熱」和「光」只是「火」跟其他「因缘」所造成的。
If we find heat and light, we will sometime find fire, but not always. Because there are certainly other Nidānas that can create heat and light without fire.
如果我們發現「熱」和「光」，有時我們會找到「火」，但並非總是如此。因為「熱」和「光」也有其他無關「火」的「因缘」所造成。
We also cannot use heat and light to create fire, because heat and light are not fire's Nidānas .
我們也不能用「熱」和「光」來造「火」，因為「熱」和「光」不是「火」的「因缘」。
If you replace fire with "Buddha nature", and heat and light with "compassion" and "detachment," then what do you have?
如果您將「火」改成「佛性」，也把「熱和光」更換成「慈悲心和放下一切」，那您的結論是什麼？
It means that Buddha nature is Śūnyatā and is the result of many Nidānas . To achieve Buddha nature, you will need to understand the Nidānas that are needed.
我的結論是「佛性」是「空」，也是許多「因缘」所產生的。 要成佛，您將需要了解「佛性」的「因缘」。
Since human nature is also Śūnyatā , it means that we can change our human nature to Buddha nature. Why is this possible? Because Buddha has already show us an example. If we know our current Nidānas, we will be able to slowly transform them to the Nidānas that are required for "Buddha-nature." Simply speaking, this is what Practice is.
由於人的本性也是「空」，這表示「人性」也可以變成「佛性」。 為什麼呢？因為佛陀已經證明這是做得到的。 我們只要了解現在自己的「因缘」，就能慢慢的轉變成為「佛性」需要的「因缘」。 簡單來說，這就是修行。
我們在電影或電視上都有看過「武林高手」這個角色。銀幕上，這些演員看起來似乎是萬人無敵的武林高手。
However, we all know that they are not all Martial Arts Masters in real life. We all know that they are actors and they have been taught to move their bodies as if they are the masters.
然而，我們都知道，他們不是現實生活中的武林高手，是演員，被教導如何運用身體表演得像個武林高手。
They have the appearances of Martial Arts Masters. But in reality, they are actors and actresses.
也就是說，他們看起來像武林高手，但是在現實生活中是演員。
When I read other writings on Buddhism, sometimes, I felt that some writers are similarly confused about appearance and reality. In other words, they are confused about cause and effect.
讀佛教的作品，常常讓我覺得，一些作者不是很清楚外表跟真相的差別，也就是把因跟果顛倒。
For example, many texts like to talk about "Buddha-nature". They all like to say that we all have "Buddha-nature" within us. On the surface, I don't have problem with this statement. But it all depends on what the definition of Buddha-nature is. If you say that Buddha-nature is compassion and is detachment from everything, then I might have some issues with this statement. However, if you say that Buddha-nature is Śūnyatā , then I can agree with you.
例如：許多書和文章喜歡談「佛性」，也都說「人性」就是「佛性」。基本上，我對這句話沒有意見，但重點是對「佛性」的定義。 如果說，「佛性」是「慈悲心」和「放下一切」，我就會有點意見。 然而，如果您說，「佛性」是「空」，那我可以同意這個說法。
If Buddha nature is compassionate and detachment, then it means that human nature is compassionate and detachment. Your Practice then would consist of discovering compassion and detachment.
如果「佛性」是「慈悲心」和「放下一切」，那人的本性也應該是如此。 所以修行會是：發覺您的「慈悲心」和培養能力去「放下一切」。
If Buddha nature is Śūnyatā , then it means that human nature is Śūnyatā as well. Your Practice would then be all about understanding Nidānas of Buddha nature.
如果「佛性」是「空」，那人的本性也是「空」。 修行將是：瞭解「佛性」和 「人性」的「因缘」。
These two views are totally different.
這兩個點完全不同。
You might ask, "What about compassion and detachment?"
您也許會問，『那為什麼要說「慈悲心」和「放下一切」呢？』
Wouldn't that simply be the result of enlightenment?
不會只是知道真相跟解脫的結果吧？
In the beginning of this blog, I used fire as an example to explain Śūnyatā and Nidānas. I will use fire to explain this concept as well. Heat is the result of fire. We might say, for simplicity, "Fire's nature is heat." Because as far as we are concern, heat is the primary attribute of fire that matters to us. If we want to light up a dark place, we would think that "Fire's nature is light."
一開始，我用火為例來解釋「空」和「因缘」，這裡也用火來解釋。熱是因火而生。我們可能說「火的本性是熱。」因為這比較簡單，而且我們需要火的理由是因為它能產生熱氣，而且熱氣對我們很重要。如果我們需要照亮一個黑暗的地方，那時也許會說「火的本性是光。」
But we have all agreed that the fire's true nature is Śūnyatā. Heat and light are simply the result of the Nidānas that involved fire.
但我們應該都同意，「火」的本性是「空」。「熱」和「光」只是「火」跟其他「因缘」所造成的。
If we find heat and light, we will sometime find fire, but not always. Because there are certainly other Nidānas that can create heat and light without fire.
如果我們發現「熱」和「光」，有時我們會找到「火」，但並非總是如此。因為「熱」和「光」也有其他無關「火」的「因缘」所造成。
We also cannot use heat and light to create fire, because heat and light are not fire's Nidānas .
我們也不能用「熱」和「光」來造「火」，因為「熱」和「光」不是「火」的「因缘」。
If you replace fire with "Buddha nature", and heat and light with "compassion" and "detachment," then what do you have?
如果您將「火」改成「佛性」，也把「熱和光」更換成「慈悲心和放下一切」，那您的結論是什麼？
It means that Buddha nature is Śūnyatā and is the result of many Nidānas . To achieve Buddha nature, you will need to understand the Nidānas that are needed.
我的結論是「佛性」是「空」，也是許多「因缘」所產生的。 要成佛，您將需要了解「佛性」的「因缘」。
Since human nature is also Śūnyatā , it means that we can change our human nature to Buddha nature. Why is this possible? Because Buddha has already show us an example. If we know our current Nidānas, we will be able to slowly transform them to the Nidānas that are required for "Buddha-nature." Simply speaking, this is what Practice is.
由於人的本性也是「空」，這表示「人性」也可以變成「佛性」。 為什麼呢？因為佛陀已經證明這是做得到的。 我們只要了解現在自己的「因缘」，就能慢慢的轉變成為「佛性」需要的「因缘」。 簡單來說，這就是修行。
2012年1月10日 星期二
解脫 Liberated
I run across many mention of "liberate" when reading various Buddhist writings. It seems like they all seems to think that to be liberated means that they don't have to be part of samsara (cycle of life and death). To them, it probably also means that they don't have to suffer any more.
有關佛教的作品常常提到「解脫」這個概念。對他們來說，「解脫」表示不用再「輪迴」，也不用再「受苦」。
This line of thoughts is correct. But my question is, what does it mean to not be part of samsara? After I die, if i do not return, where do I go? For the arhats mentioned in Buddhist Texts, where did they go? Even, the Pure Land promised by Amitābha is only a temporary places for you to go, so you can become Buddha while in that land. Some believe that once you become Buddha in the Pure Land, you will come back to help other people reach enlightenment. But we should all agree that Buddhas and Bodhisattvas are human beings who are enlightened, so if they do come back, they should be normal human beings as well. No? Wouldn't they be part of samsara again?
這個想法沒有錯！但我的問題是，不再輪迴是甚麼意思？死了之後，如果我不回來，那去了哪裡？ 佛經中提到的阿羅漢，他們究竟去了哪裡？阿彌陀佛的西方極樂世界也不是一個終點，因為您只是去那裏成佛而已。 有人認為，一旦成佛，應該回來幫助其他人成佛。但我們都應該同意：佛和菩薩，如果回來人世間後，也應該像普通人一樣，因為佛是覺悟者，不是神。 所以，如果回來，不也是需要輪迴嗎？
Viewing "Liberate" like this is inconceivable to me, so what does "Liberate" mean to me?
我覺得這樣看「解脫」好像很不可思議， 那，我對「解脫」的想法是什麼呢？
To be liberated means that you have a rational mind with the ability to discriminate between the correct and incorrect ideas. You won't be bounded by societal and peer pressures, and you have the ability to judge and think for yourself.
「解脫」，是指您有思考能力，能分辯正確和不正確的思想、想法。 您不會被社會和同儕的想法拘束，您能很自在的有自己的想法和判斷。
To be liberated means that you are fully emotionally mature, so that you don't loss control of your emotions and do something that you will regret later.
「解脫」是您有完全成熟的情感。您不會失控而做一 些您會後悔的事。
To be liberated means that you understand the Nidānas of all things, you know why things are the way they are. By understanding Nidānas , you will not complain of fairness, because you know everyone is receiving their dues, whether good or bad. You will understand the consequences of all actions, so you will avoid actions that bring bad karma, and perform actions that bring good karma. You will know how to work for the fruits that you want.
「解脫」是您完全了解一切的因缘。您知道事情的來源，因為了解因缘法，知道每個人都得到他們應得的果實，不管是好還是壞。 所以，您不會抱怨，您會明白一切行為的後果，所以會避免惡業也做善業，您知道如何為自己的果實努力。
To be liberated means that you take only what you produce, and you have the ability to not let other people steal from you. You are not caught in the never ending cycle of bad karma, either as the aggressor or as the victim.
「解脫」是您只拿自己產生的果實。您不會讓人偷或搶自己所擁有的，因為您會保護自己。 這樣您就不會陷入惡業的輪迴，無論是侵略者或受害者的角色。
有關佛教的作品常常提到「解脫」這個概念。對他們來說，「解脫」表示不用再「輪迴」，也不用再「受苦」。
This line of thoughts is correct. But my question is, what does it mean to not be part of samsara? After I die, if i do not return, where do I go? For the arhats mentioned in Buddhist Texts, where did they go? Even, the Pure Land promised by Amitābha is only a temporary places for you to go, so you can become Buddha while in that land. Some believe that once you become Buddha in the Pure Land, you will come back to help other people reach enlightenment. But we should all agree that Buddhas and Bodhisattvas are human beings who are enlightened, so if they do come back, they should be normal human beings as well. No? Wouldn't they be part of samsara again?
這個想法沒有錯！但我的問題是，不再輪迴是甚麼意思？死了之後，如果我不回來，那去了哪裡？ 佛經中提到的阿羅漢，他們究竟去了哪裡？阿彌陀佛的西方極樂世界也不是一個終點，因為您只是去那裏成佛而已。 有人認為，一旦成佛，應該回來幫助其他人成佛。但我們都應該同意：佛和菩薩，如果回來人世間後，也應該像普通人一樣，因為佛是覺悟者，不是神。 所以，如果回來，不也是需要輪迴嗎？
Viewing "Liberate" like this is inconceivable to me, so what does "Liberate" mean to me?
我覺得這樣看「解脫」好像很不可思議， 那，我對「解脫」的想法是什麼呢？
To be liberated means that you have a rational mind with the ability to discriminate between the correct and incorrect ideas. You won't be bounded by societal and peer pressures, and you have the ability to judge and think for yourself.
「解脫」，是指您有思考能力，能分辯正確和不正確的思想、想法。 您不會被社會和同儕的想法拘束，您能很自在的有自己的想法和判斷。
To be liberated means that you are fully emotionally mature, so that you don't loss control of your emotions and do something that you will regret later.
「解脫」是您有完全成熟的情感。您不會失控而做一 些您會後悔的事。
To be liberated means that you understand the Nidānas of all things, you know why things are the way they are. By understanding Nidānas , you will not complain of fairness, because you know everyone is receiving their dues, whether good or bad. You will understand the consequences of all actions, so you will avoid actions that bring bad karma, and perform actions that bring good karma. You will know how to work for the fruits that you want.
「解脫」是您完全了解一切的因缘。您知道事情的來源，因為了解因缘法，知道每個人都得到他們應得的果實，不管是好還是壞。 所以，您不會抱怨，您會明白一切行為的後果，所以會避免惡業也做善業，您知道如何為自己的果實努力。
To be liberated means that you take only what you produce, and you have the ability to not let other people steal from you. You are not caught in the never ending cycle of bad karma, either as the aggressor or as the victim.
「解脫」是您只拿自己產生的果實。您不會讓人偷或搶自己所擁有的，因為您會保護自己。 這樣您就不會陷入惡業的輪迴，無論是侵略者或受害者的角色。
2012年1月9日 星期一
佛法的思向 22 A Guide to Buddhist Thoughts 22
注意自己的鉢，別人給予美味，自己貪著否？ 施予糟糠，自己厭惡否？ 輕視自己，自己瞋怒否？ 抬舉自己，自己喜悅否？ 念念在茲，箭箭射向自己。
You need to learn to watch your own cup. When other people give you nectar, are you greedy about it? If they give you water from horse's trough, do you hate it? If they look down on you, do you get angry? If they flatter you, are you happy? You should always be looking at yourself for all your thoughts and emotions.
任何處都不讓「識」依靠，久了，「識」自然乖乖聽話，自己若讓它依怙，勾鎖便成連串。故「多聞聖弟子，不隨心自在，心隨多聞聖弟子自在」。
If you don't let your "mind" rely on anything, after a while, your "mind" will listen to you. But if you let it find an anchor, it will soon becomes a chain. Therefore, there is a saying "accomplished Buddhist students don't let mind be, but have mind follow them instead."
修道的第一要素，須忍耐自我的感情（想隨心所欲的心），如此才有修道的可能。
The first element in Practice is to endure your own feelings (The mind that wants to do as it pleases.) Only than is Practice possible.
不要以為只有成功才能產生自信，人的自信應該是來自有了挫折，自己願意單挑和克服，在願意一一克服難關的時候，自信也同時展現。 是一種聲音│我願意，也可以把這些障礙東西一一找到解答。 這樣受傷與挫折就不代表一種自卑，反而會成為一種自我力量的泉源。有自信的人，做什麼都好，充滿自卑的人，會有人格不完整的種種表現。 人的生命會因為通過了很多挫折而感到可貴，在這樣一連串的努力後，成功就只是生命的一個點罷了。 但是擁有這種成功，胸懷就會跟著開闊，這樣的內心世界，因為少了人格的不完整面，自在就跟著滋升了。
Don't think that self-confidence only comes from success. A person's self-confidence should come from mistakes. When you are able to accept, challenge and conquer difficulties, one at a time, you will also acquire self-confidence. A simple thought of "I am willing" can often help you find solutions to these obstacles. This way, mistakes and injuries will no longer represent self-pity, but become a fountain of power within. A person with self-confidence can do everything well. A person with self-pity will have many holes in his personality. You will feel that your life is worthy, because you have surmounted many mistakes in your life. After all these efforts, success will only be a facet of your life. But with these types of success, your mind will open, because your personality will be more complete, and with it, acquire more free and unrestrained comfort.
佛家透視現象界，意旨在「實相」的解悟，即使證悟初果(法眼淨)的聖人，仍然貪、瞋、痴具在，已開道眼，反能比一般凡夫更具接受挫折與失敗的能耐。不痴心追求絕對的美與永恆真理。
Buddhism sees through appearances to understand the Truth. A person who has reached the first stage of enlightenment might still have "Greed", "Anger" and "Ignorance", but since he has opened "Buddha's eyes", he will be better than ordinary people to accept mistakes and failures. He will not be obsessively chasing perfections.
佛說「多聞聖弟子，有明有慧。」 六祖云：「直指人心，見性成佛。」無非是拉人的感情完全接受實相。 並超越凡夫的感情。
Buddha said "Accomplished Buddhist students have clarity and wisdom." Huineng said "look directly into your mind, if you can see your nature, you will become Buddha." These are all trying to get your feelings to accept the Truth, and to transcend ordinary people's emotions.
「本分」應是想修道的人必具有的一些人格堅持。 如果沒有堅持，如同沒了地基的房屋，該如何建起房子？
A practitioner should insist on the concept of "Duty"[Note] as part of himself. If there is no concept of "Duty", it's like a house without a foundation, how would you be able to build the house?
[Note] 本分 means things that one is suppose to do as a human being. I have translated to "Duty" because I can't find another way to express this idea better.
You need to learn to watch your own cup. When other people give you nectar, are you greedy about it? If they give you water from horse's trough, do you hate it? If they look down on you, do you get angry? If they flatter you, are you happy? You should always be looking at yourself for all your thoughts and emotions.
任何處都不讓「識」依靠，久了，「識」自然乖乖聽話，自己若讓它依怙，勾鎖便成連串。故「多聞聖弟子，不隨心自在，心隨多聞聖弟子自在」。
If you don't let your "mind" rely on anything, after a while, your "mind" will listen to you. But if you let it find an anchor, it will soon becomes a chain. Therefore, there is a saying "accomplished Buddhist students don't let mind be, but have mind follow them instead."
修道的第一要素，須忍耐自我的感情（想隨心所欲的心），如此才有修道的可能。
The first element in Practice is to endure your own feelings (The mind that wants to do as it pleases.) Only than is Practice possible.
不要以為只有成功才能產生自信，人的自信應該是來自有了挫折，自己願意單挑和克服，在願意一一克服難關的時候，自信也同時展現。 是一種聲音│我願意，也可以把這些障礙東西一一找到解答。 這樣受傷與挫折就不代表一種自卑，反而會成為一種自我力量的泉源。有自信的人，做什麼都好，充滿自卑的人，會有人格不完整的種種表現。 人的生命會因為通過了很多挫折而感到可貴，在這樣一連串的努力後，成功就只是生命的一個點罷了。 但是擁有這種成功，胸懷就會跟著開闊，這樣的內心世界，因為少了人格的不完整面，自在就跟著滋升了。
Don't think that self-confidence only comes from success. A person's self-confidence should come from mistakes. When you are able to accept, challenge and conquer difficulties, one at a time, you will also acquire self-confidence. A simple thought of "I am willing" can often help you find solutions to these obstacles. This way, mistakes and injuries will no longer represent self-pity, but become a fountain of power within. A person with self-confidence can do everything well. A person with self-pity will have many holes in his personality. You will feel that your life is worthy, because you have surmounted many mistakes in your life. After all these efforts, success will only be a facet of your life. But with these types of success, your mind will open, because your personality will be more complete, and with it, acquire more free and unrestrained comfort.
佛家透視現象界，意旨在「實相」的解悟，即使證悟初果(法眼淨)的聖人，仍然貪、瞋、痴具在，已開道眼，反能比一般凡夫更具接受挫折與失敗的能耐。不痴心追求絕對的美與永恆真理。
Buddhism sees through appearances to understand the Truth. A person who has reached the first stage of enlightenment might still have "Greed", "Anger" and "Ignorance", but since he has opened "Buddha's eyes", he will be better than ordinary people to accept mistakes and failures. He will not be obsessively chasing perfections.
佛說「多聞聖弟子，有明有慧。」 六祖云：「直指人心，見性成佛。」無非是拉人的感情完全接受實相。 並超越凡夫的感情。
Buddha said "Accomplished Buddhist students have clarity and wisdom." Huineng said "look directly into your mind, if you can see your nature, you will become Buddha." These are all trying to get your feelings to accept the Truth, and to transcend ordinary people's emotions.
「本分」應是想修道的人必具有的一些人格堅持。 如果沒有堅持，如同沒了地基的房屋，該如何建起房子？
A practitioner should insist on the concept of "Duty"[Note] as part of himself. If there is no concept of "Duty", it's like a house without a foundation, how would you be able to build the house?
[Note] 本分 means things that one is suppose to do as a human being. I have translated to "Duty" because I can't find another way to express this idea better.
2012年1月8日 星期日
如理思維 3 Reasoning 3
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
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
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