前面幾篇說的都是在正常範圍的靈魂，有家族可以依靠、祭祀、縱使有所執念，也不至於太離譜，
The souls that I talked about in the previous parts are all typical souls. These souls have families that they can rely on. Families worship them, so even if these souls still have obsessions, these souls will not do anything too outrageous.
然而人群中有一大塊區域，處於流離失所的狀態，這些人往生的靈魂也會彼此互相取暖，好一點的變成乞丐，四處搜求，不好的跟地痞流氓沒兩樣，到處打劫，佛經稱它們是精魅，比鬼更有力氣，也具有腦力，可以在人旁邊說話，也可以讓人產生幻覺! 它們為了食物[人的力氣]使盡本領讓人甘心為它提供食物，人氣愈多養出的它力量愈強，反而可以回頭操控人的生死。
But there is a large parts of humanity that are the displaced and the lost.When they depart, these people's souls will help each other. The good ones become beggars, the bad ones become gangs, robbing and attacking everywhere. Buddhist Texts call these devils, and they are more powerful than ghosts.[Note] Devils also have ability to think, and can speak to people and cause people to hallucinate. For food (which is the energy of human beings), they do everything they can so that people will provide food for them willingly. The more energy it acquires, the more powerful these devils will become. If they are strong enough, they can even dictate the life and death of men.
無形的世界有這麼強大的力量，真教人難以相信，但是許多時候我們可以看見，有些人確實被無形的世界掌控，以致於刀劍入侵都不覺得痛，更可怕的有一轉眼一個人變成另外一個人，他們一樣有神經系統、肉體，為什麼會不覺得痛? 為什麼可以轉變得這麼快? 答案在於看不見的那雙手，被一大群力量入侵的身體，神經系統被把持，不痛了! 一大群力量擠進人體，人體對它們而言不過是一張道具，想怎麼擺動隨心所欲，令看得見的眼睛目不暇給，想多精彩都沒問題，因為是一大群人在表演。
It is hard to believe that the invisible world wields such a strength. But we can clearly see that a lot of people are controlled by the invisible world, such that they don't even feel the pain of being impaled by knifes and swords. Some are even more terrifying, they can change a person to another with a blink of an eye. These people still have nervous system and physical body, why don't they feel pain? Why can they changed so fast? The answer is the invisible pair of hands. A body that is invaded by a powerful force and the nervous system of the body has been controlled, it will feel no pain. Human body is nothing but a prop to these forces, it can be easily manipulated. It can be as exciting and outrageous as one can imagine, because there are a lot of people involved.
半寄 Master Ban Ji
[Note] 精魅: I translate this as devils, but I am not sure if they are the same types of devils that the west is normally familiar with.There are a lot of specific names for invisible beings in Chinese culture, while there are very few words for these beings in English. So there might be some translation mismatch here.
上一篇 Previous Part Next Part 下一篇
2012年2月6日 星期一
敬鬼神而遠之? 3 Respectfully Staying Away from gods and ghosts 3
前2篇介紹沒有肉體的生命是如何可以脫離肉體的! 再來看脫離以後如何生存著，按常理來說，靈魂脫離肉體只能獨立一陣子，想長久維持沒肉體的日子，不太可能，它跟人一樣會有生活需求，不過這種需求是假性的層面居多，因為沒有肉體了消耗也少，維持它們還在的主因，反而是活著的親屬或有緣的人，提供人的力氣讓它們有供給。
In the previous two parts, I described how life with out physical body can separate from the body. Let's now look at how it survives after it separated from the body. Normally, soul can only be independent for a brief period after it separates from the body, it cannot continue an existence without a body for long. Like human beings, it has certain requirements of survival. However, their requirements are mostly spurious in nature. Because it doesn't have a body, it consumes little. But the main reason that they are able to survive is because the living relatives or other related people continue to provide the souls with the energy of human beings.
說到這裡順道談談祖墳風水，有經驗的人從墳墓或骨灰罈便可看出別人的家族變化，或者是認為此處風水極佳，又補充說擁有者如果沒有福報，地理風水的地氣會跑，( 民間看風水地理的說法 )
Here, I will talk about feng shui of the ancestral graves. [Note] Based on normal understand of feng shui, people with experience can see how a family's fortune will change from the grave or the location of the cinerary urn. Or these people will say the feng shui is very good here, and if the family that owns this place does not have good karma, how the energy of feng shui will travel. (These are all how traditional people who practice feng shui talk about it.)
造成這些現象的原因 ，其實是血緣的關聯，一個腐朽的肉體再怎麼說 ，都已不可能有能力照應一大堆人，哪怕人還活著時是貢獻人群很多的造福者，往生了還能有庇蔭的作用，
The reason for these phenomenons is the relationship of the bloodline. A decayed body does not have the ability to take care of a lot of people, not even the ability to protect. Even if that person contributed to many people's well beings.
它的原理在於，一、是生前積的福，二、是其子孫延續他的行為而保有福份，在生者與過往者的血緣脈絡裡，交織出一切乍看像似地理風水的世界。而隱藏這一切的背後真正主導者 ，是血緣交織出的密碼，也是個人行為的禍福，從墳墓知道家族興衰，其實是血緣的顯現(示)，家族血緣是一道密碼軌跡。
It's principle came from: 1. the good karma accumulated before birth, 2. His offspring are continuing his actions and is able to keep this fortune. In the bloodlines between the dead and the living weaved a world that seems like feng shui. But hidden behind this is the secret codes weaved by the blood relationships. In other words, the personal good and bad fortunes, the rise and fall of a family's fortunes are all a manifestation of blood relationships. Family blood lines is the track of this secret code.
半寄 Master Ban Ji
[Note] Chinese are very concern about the Feng Shui of their ancestors' graves. They feel that good Feng Shui can provide them and their offspring with lasting good fortune.
In the previous two parts, I described how life with out physical body can separate from the body. Let's now look at how it survives after it separated from the body. Normally, soul can only be independent for a brief period after it separates from the body, it cannot continue an existence without a body for long. Like human beings, it has certain requirements of survival. However, their requirements are mostly spurious in nature. Because it doesn't have a body, it consumes little. But the main reason that they are able to survive is because the living relatives or other related people continue to provide the souls with the energy of human beings.
說到這裡順道談談祖墳風水，有經驗的人從墳墓或骨灰罈便可看出別人的家族變化，或者是認為此處風水極佳，又補充說擁有者如果沒有福報，地理風水的地氣會跑，( 民間看風水地理的說法 )
Here, I will talk about feng shui of the ancestral graves. [Note] Based on normal understand of feng shui, people with experience can see how a family's fortune will change from the grave or the location of the cinerary urn. Or these people will say the feng shui is very good here, and if the family that owns this place does not have good karma, how the energy of feng shui will travel. (These are all how traditional people who practice feng shui talk about it.)
造成這些現象的原因 ，其實是血緣的關聯，一個腐朽的肉體再怎麼說 ，都已不可能有能力照應一大堆人，哪怕人還活著時是貢獻人群很多的造福者，往生了還能有庇蔭的作用，
The reason for these phenomenons is the relationship of the bloodline. A decayed body does not have the ability to take care of a lot of people, not even the ability to protect. Even if that person contributed to many people's well beings.
它的原理在於，一、是生前積的福，二、是其子孫延續他的行為而保有福份，在生者與過往者的血緣脈絡裡，交織出一切乍看像似地理風水的世界。而隱藏這一切的背後真正主導者 ，是血緣交織出的密碼，也是個人行為的禍福，從墳墓知道家族興衰，其實是血緣的顯現(示)，家族血緣是一道密碼軌跡。
It's principle came from: 1. the good karma accumulated before birth, 2. His offspring are continuing his actions and is able to keep this fortune. In the bloodlines between the dead and the living weaved a world that seems like feng shui. But hidden behind this is the secret codes weaved by the blood relationships. In other words, the personal good and bad fortunes, the rise and fall of a family's fortunes are all a manifestation of blood relationships. Family blood lines is the track of this secret code.
半寄 Master Ban Ji
[Note] Chinese are very concern about the Feng Shui of their ancestors' graves. They feel that good Feng Shui can provide them and their offspring with lasting good fortune.
2012年2月5日 星期日
敬鬼神而遠之? 2 Respectfully Staying Away from gods and ghosts 2
靈魂如果變成一雙看不見的手去做壞事是鬼 、惡神，去做好事是善神，很多人會質疑看不見的世界，真的存在嗎?
If a soul becomes a pair of invisible hands and does bad deeds, we call it ghost or devil. If it performs good deeds, we call it gods. Many people are naturally suspicious of invisible worlds. Does it really exist?
倘使能了解人性意志堅強的一面，這個問題會自然化解，人對生命賦予的意志，如果無法親眼見證是很難理解的，生命裡肉體是脆弱的，稍有什麼閃失就沒了，可是在人群裡又處處可見，人為達成想望所展現的生命韌力，那種韌性經常越過一般軌則，產生驚人能量。
If we can understand the strength of human willpower, then this question will naturally be resolved. It is hard to comprehend the willpower people give to life without seeing it with your own eyes. In life, human body is very fragile, it will be gone with a little bit of accident. But we can see the resilience and indomitable will of human beings in order to accomplish their wishes. This type of resiliency will normally exceed what is normally acceptable and create incredible power.
就像至今人們也不熟悉普通動物，為繁衍下一代的長途遷移是如何辦到的 ? 一隻鳥、一隻蝴蝶、都可以成就這樣的事，人的意志力更不用談，多少人為未了的心願，焦慮心血的想設法完成，又有多少幽暗的靈魂，等不到救贖，企圖自己復 仇，不管其中原委如何 ? 都足以構成意志脫離肉體的延續。這其中有肉體還好，沒了肉體只會促使靈魂更加焦慮，擺盪在肉眼不見處哭泣，痛苦! 甚至於令還活著的肉體不安。
Just like people are not familiar with the ordeals of distance migration a typical animal will go through in order to produce the next generation. A bird, a butterfly can all do something like this, not to mention the willpower of mankind. How many people are putting forth incredible efforts to realize their dreams? How many gloomy souls that cannot find salvation are trying to find revenge, regardless of the original reason? All these can create a continuation of the willpower after it separate from a physical body. In all these, the one with body is still the fortunate one. However, the soul with out a body will only be more anxious, and we cannot see their crying and suffering. Their anxiety can even let the living bodies feel uneasy.
半寄 Master Ban Ji
上一篇 Previous Part Next Part 下一篇
If a soul becomes a pair of invisible hands and does bad deeds, we call it ghost or devil. If it performs good deeds, we call it gods. Many people are naturally suspicious of invisible worlds. Does it really exist?
倘使能了解人性意志堅強的一面，這個問題會自然化解，人對生命賦予的意志，如果無法親眼見證是很難理解的，生命裡肉體是脆弱的，稍有什麼閃失就沒了，可是在人群裡又處處可見，人為達成想望所展現的生命韌力，那種韌性經常越過一般軌則，產生驚人能量。
If we can understand the strength of human willpower, then this question will naturally be resolved. It is hard to comprehend the willpower people give to life without seeing it with your own eyes. In life, human body is very fragile, it will be gone with a little bit of accident. But we can see the resilience and indomitable will of human beings in order to accomplish their wishes. This type of resiliency will normally exceed what is normally acceptable and create incredible power.
就像至今人們也不熟悉普通動物，為繁衍下一代的長途遷移是如何辦到的 ? 一隻鳥、一隻蝴蝶、都可以成就這樣的事，人的意志力更不用談，多少人為未了的心願，焦慮心血的想設法完成，又有多少幽暗的靈魂，等不到救贖，企圖自己復 仇，不管其中原委如何 ? 都足以構成意志脫離肉體的延續。這其中有肉體還好，沒了肉體只會促使靈魂更加焦慮，擺盪在肉眼不見處哭泣，痛苦! 甚至於令還活著的肉體不安。
Just like people are not familiar with the ordeals of distance migration a typical animal will go through in order to produce the next generation. A bird, a butterfly can all do something like this, not to mention the willpower of mankind. How many people are putting forth incredible efforts to realize their dreams? How many gloomy souls that cannot find salvation are trying to find revenge, regardless of the original reason? All these can create a continuation of the willpower after it separate from a physical body. In all these, the one with body is still the fortunate one. However, the soul with out a body will only be more anxious, and we cannot see their crying and suffering. Their anxiety can even let the living bodies feel uneasy.
半寄 Master Ban Ji
上一篇 Previous Part Next Part 下一篇
2012年2月4日 星期六
修行探討的留言 Comments for Investigation into Practice
From: 因緣果：還有一個伸展 Karma : One More Extension
電蚊燈 提到...
我試著用科學家的宇宙觀來詮釋因緣果。21世紀有科學決定論與多重宇宙的想法：只要給定某個時刻宇宙的狀態（因的確立），我們宇宙的法則（緣）便會決定系 統的演進，便可推算出宇宙日後發展的結果（果）。（參考霍金一大設計一書）。不同宇宙有不同的法則（緣是可努力可改變的），若法則固定（習性不變），宇宙 演進的結果必可確定（習性的果）。
電蚊燈 said he will try to use scientists' view of universe to explain Karma. He said that 21st century has the idea of scientific determinism and multiple universe. If we are given a specific universe at a given time (Yin), the law of physic (Yuan) will dictate the evolution of the universe, and we can calculate the result (Result) (Consult Hawking's The Grand Design. Different universe has different laws (Yuan is changeable), but if the law is the same (habit does not change), the result of the universe's evolution can be determined (Result of habits.)
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電蚊燈 提到...
再補充一點，近代宇宙學與統一場論的研究觀察證實：宇宙的開始與演進，並不需要上帝來啟動，連惡魔也沒有插手的餘地。（對於身在英國的科學家-霍金而言， 提出這個觀點是不是很令人敬佩！）科學家已告訴我們大尺度的宇宙行為，做為宇宙的一份子，就如半寄師父與版主元所闡述的，自己設定的因，自己催動的緣，自 己熟成的果！不是老天爺，也沒有上帝來獎賞惩罰你。
電蚊燈 said that he would like to add a point. Recent researches in cosmology and unified field theory proved that the beginning and the evolution of the universe does not need a God, it doesn't even need a devil. Scientists already told us that behavior of the universe, at least the big picture. As part of the universe, we created our own Yin, we pushed our own Yuan and obtain our own results. God will not reward nor punish you.
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丫頭 提到...
請問空法也在因緣果裡嗎?還是因緣果在空法裡?
丫頭 asked is Śūnyatā part of Karma, or is Karma part of Śūnyatā ?
半寄 提到...
ㄚ頭: 中觀家認為存在是不可能成立的 ，比方{ 因}是:我活著，假設活著可以存在，就不需要緣，也就是活著的基礎條件，就因需要緣的成立才能活 ，所以不認為存在可成立， 因為是緣在支撐，緣一消失，{果}活著的肉體立刻沒有，中觀論認為緣是變動的，可以被變動的條件是{空}當背景，空是不固定存在的另一個解釋，所以因緣果的成立是融合空的結果。沒有空第一個條件{因}就已無法成立。這是一個大論點，先這樣解釋，不能清楚再討論。
Master Ban Ji answered:
Mūlamadhyamakakārikā thinks "existence" cannot be established. For example, if Yin (Cause) is I am alive. If we assume living can "exist", then it doesn't need Yuan (Conditions). In other words, the basic requirements for been alive need the establishment of Yuan (Conditions). Because been alive needs the support of Yuan (Conditions), once Yuan vanishes, Result, which is the body will cease to exist. So we don't think "existence" can be established. Mūlamadhyamakakārikā thinks Yuan (Condition) is changeable. The reason it is changeable is because of Śūnyatā. Śūnyatā is another explanation of non-permanent existence. So Karma is the result of fusing Śūnyatā. If there is no Śūnyatā , then Yin (Cause) cannot be established. This is a big argument. If this is not clear, we can discuss further.
元, Yuan 提到...
Humbly presenting another way to answer:
You can think of Śūnyatā as a theory and Karma as an application. Śūnyatā is like cosmology that scientists that thinks about, and the Karma is what the engineers at Apple uses to design iPads.
謙虛地提出另一種說法：
空是理論，因緣果是應用。 空像是科學家在探討的宇宙學，因緣果是蘋果公司的工程師用來設計iPad 的知識。
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電蚊燈 提到...
疑？空不就是一切的可能性嗎？沒有固定不變的自我特性稱為空。＜因＞是一切的可能，＜緣＞也是一切的可能，在所有的可能中做了抉擇，就產生果，所以， ＜果＞，是從一切的可能中産生，那麼，＜果＞,也是一切的可能！因此，因緣果可説是空法的表現，繞圈圈的因緣果就是空法要表達的。卑微地提供拙見，請小聲 笑。
電蚊燈 said Huh? Doesn't Śūnyatā mean everything is possible? Don't we call the characteristic of all things is changing at all time Śūnyatā ? Yin (Cause) is that everything is possible. Yuan (Condition) also means that everything is possible. If you choose a possibility, than Result will occur. Therefore, Result is products from all the possibilities. Then it means that Result is everything is possible as well.Therefore, Karma can be said as the manifestation of Śūnyatā , and repetition of Yin, Yuan and Result is what Śūnyatā is trying to show. Humbly presenting my opinion.
半寄 提到...
電蚊燈說的只對一小部份， 空法的理論架構， 還需要很多說法才能完備!有機會再寫。
Master Ban Ji said:
Only partially right. there is more to Śūnyatā's theory and framework. I will write more about it given a chance later.
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From: 放下 1 Detachment or Letting Go 1
匿名 提到...
想了一下，但不太懂最後一段
控制變化的空間～跟是否放下，放下什麼的關連，可否說得再詳細一些？
元, Yuan 提到...
Anonymous wrote:
I don't really under the last part. Does "a mean to control the change" a connection between letting go and what to let go? Can you please explain in more detail?
Hi! It will be explained in tomorrow's article. In this article, it is not about what to let go. I actually have another article that will appear later that will talk about what to let go.
嗨！這明天的文章會解釋。放下什麼不是這篇文章的重點。我已經寫了另一篇文章將會提到放下什麼。以後會出現。
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From: 再論苦 Dukkha Again
ang5 提到...
非常同意"了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。"
但是,在今天台灣,苦是非常普遍的,只有極少數的人不為基本生活所苦.您所接觸的弱勢或許太少了!
洪宏元敬上
ang5 said: "I agree with 'Understand yourself and your own weaknesses. Know how to eliminate these weaknesses and you will be closer to the Truth.'
But in today's Taiwan, suffering is very common, only very few people do not suffer for basic life's necessity.
You probably do not know too many disadvantaged people."
半寄 提到...
ang5:謝謝宏元的說法， 你提的基本生活 ，已是多層面問題 ， 含國家政策導向 ，公司經營方向 ，貧富差距的成立 ，已遠非我們討論範圍 ， 我們討論的是各人困境的喘息! 我承認大環境的影響很大。但論點太大， 也會模糊焦點， 換個觀點 ，各人得以喘息時， 才有能力做其他事。
半寄
Master Ban Ji responded.
"Thank you for your point of view. The basic life necessity is a complex issue. It involves the policies of a country, management of a company, the growing gap between the rich and the poor. This issue is beyond the scope of our discussion.
What we want to discuss is how an individual can get a rest in his/her own difficulties. I agree that a person's life can be influenced greatly by his/her environment, but this is a big topic and will cloud the issue. I think that by change the point of view, when people can take a break, then they can think about and have the ability to do other things."
元, Yuan 提到...
To Ang5:
Maybe so. But the point that I was trying to make is that people should not be obsessed about suffering.
也許。但是，我的重點是人不應該痴迷在苦中。
Maybe my article today on "Why Search For the Truth." can help clarify my point.
也許今天的文章『為什麼要探討真相』可以幫助闡明我的觀點。
電蚊燈 提到...
我認為，佛法是講給「生人」聽的，教導生人修持的，而絕大部分活生生的人最大的困境，就是「死」。沒有修行的人，當死亡困境來臨，沒有喘息的餘地，只有無 奈。或許寄予上帝，期盼救贖，或者看望來世，希望重生。殊不知，混沌的業力導向，誰都不知會去何方。生命的無常演進，神通再廣大，終究得死。所以我認為， 佛說「無常故苦」，佛是真的在闡明生生死死的生命苦處。因此，生命的解脫，從苦處下手，我認為是必修的課題。所以「無常故苦」，但值得慶幸的是，佛又說 「苦故無我」。從無常的苦中看清真相，在無常中得以解脫。
電蚊燈 wrote:
"I think that Buddhism is for the living. Its purpose is to teach the living how to live. But the biggest problem most people face is death. A person who had never Practiced have no chance for a relaxing breath when facing death, only frustration. Maybe he will pray to God for salvation. Maybe look forward to the next life for another chance. But no one knows where they would end up due to their Karma. No matter how much supernatural power you have, you will die one day, because life is impermanent.
So I think that when Buddha said 'anicca therefore dukkha', he really wanted us to know the suffering of our lives. So liberation need to start with dukkha, and I think it is a must. So 'anicca therefore dukkha' but fortunately, Buddha also said 'dukkha therefore anatta.'
From impermanent suffering to find the Truth, and from impermanence to find liberation."
半寄 提到...
電蚊燈 : 我們尊重你的看法
半寄
Master Ban Ji responded:
"電蚊燈, we respect your point of view."
半寄 提到...
再補充苦的說法， 每一個人會因為各人的痛苦，挫折， 而跟生命是苦的想法連結， 卻忽略了如果都是苦的一切， 誰也活不下去 !
人在苦難中， 如無法再學習， 再成長， 去談再多的苦也無任何意義!? 真要談生命是苦， 也得看從那個點談起 ，我個人也曾歷經苦難， 也曾認為生命是苦， 後來發覺那都不是被束縛的原因! 反而是自己陷入自我苦的糾纏罷了!，這是我想提的。
半寄
Master Ban Ji wrote:
"I like to supplement a point about Dukkha. Everyone thinks life is suffering because of their own individual pain, difficulties and frustrations. But people forget that if everything is suffering, then no one can live in this world.
When a person is distressed, if he does not learn and grow, it is pointless to talk about suffering. If you really want to say that life is suffering, you will also need to start from a specific point.
I, personally, had experienced many difficulties in life, and also thought that life is suffering. But later, I found that these sufferings are not the reason of my own imprisonment. But that I fell into the trap of the struggle with myself, thinking that suffering is myself.
This is the point that I like to raise."
電蚊燈 wrote:
生命最大的苦處，就是「邁向死亡」，貧富貴賤都不可免除。最大的苦，並不表示全部是苦，全部是苦就與「緣起」抵觸。佛陀用生 老病死苦來啟發我們去明白諸行無常，讓我們培養諸法無我的積極向上的人生態度，使得在生命的無常中，晦溺恐懼在苦裡的眾生得以解脫。這是我認為正視 「苦」、體會「苦」，是重要課題的看法。
"Life's biggest suffering is the 'path toward death.' The riches and the poor, celebrities and commoners, none can avoid it. The biggest suffering does not mean all is suffering. All is suffering will conflict with 'dependent origination.' Buddha used the sufferings of birth, old age, sickness and death to let us understand that all phenomenons are impermanent, and let us develop a positive attitude that all is anatta, so that humanity that are mired in suffering, mired in life's impermanence can find liberation. This is how I think 'dukkha' and empirically experience dukkha is an important topic."
-----------------------
From: 如理思維 3 Reasoning 3
電蚊燈 提到...
師父講的如理思維，使我在眾多學派的思想中開始思考，比如說儒家，老莊，華嚴，天台，淨土等；絕對不敢說自己對眾多學派有多深入研究，但我要講的是，一個 思想對我來說，要我能用，而且好下手去修。我現在常用師父講的因緣果來思考事情，當時或當下如何決定，當中如何揀擇運作，最後怎樣面對結果。然後再檢視自 己的情感與事情的變化如何應對，看看過往的經驗與現況的連結。近期面對喪母之痛，我發現用因緣果來處理悲痛不捨的情緒，竟能讓我的情感緩緩釋放，有從游泳 池慢慢起身的感覺。用因緣果作為如理思維的「理」，能有效地平息情感與釐清事情。小心得分享。
電蚊燈 wrote:
"Master Ban Ji's article on 'Reasoning' lets me start to think about different schools of thoughts, such as Confucian, Tao, Huayuan, Tiantai, Pure Land...etc. I cannot say that I understand all these schools deeply. But what I want to say is that I need to be able to use and practice an idea. Now, I often used the idea of Yin (Cause), Yuan(Conditions) and Karmic results to think about an issue. How I made the decision, how I implemented the decision and how I faced the results. Then I looked at my own feelings, and how I react to the changes, to look at the relationships between my past experiences and my current situation. Recently, I encountered the pain of losing my mother. I found that using Yin,Yuan and Karmic Result to handle the feeling of sad dismay helped released my emotions. I have a feeling of slowing rising from bottom of a swimming pool. I just want to share with everyone that using the idea of Yin,Yuan and Karmic Result as the 'reason' in Reasoning can help calm your emotions and clarify issues."
半寄 提到.
恭喜電蚊燈， 跨出不小的一步!
半寄
Master Ban Ji responded:
"Congratulation, you have made a big step."
----------------
From: 一即一切 3 One is All 3
半寄 提到...
前幾回的留言， 有說要再補充空的說法， 我說電蚊燈領悟的空法 ， 只說對了一小部份 ， 其實電蚊燈的想法大部份都在一即一切圍繞 ， 空法是廣泛的一切可能 ，卻不是全部， 空法依然在法性之中 ， 法性是一種規則， 假使一種不可能存在的因 ， 再怎麼努力也創造不出成果來， 這種不能存在的事實， 再談空也無意義 。
這篇一即一切來自上回留言的靈感
半寄
Master Ban Ji wrote:
I want to add some comments to 電蚊燈's concept of sunyata from a previous comment. He was only partially right, but a lot of his ideas are all about "One is All." Sunyata is about the possibility of everything, but sunyata still must operate under the laws of nature. An Yin (Cause) that cannot possibly exist can never create a result, regardless of efforts. So it is useless to talk about Sunyata of impossible things. The idea for this article, "One is All," was triggered by his comment.
Master Ban Ji
元, Yuan 提到...
Ｔhe comment that Master Ban Ji mentioned is here:
半寄師父說的留言在這裡
因緣果：還有一個伸展 Karma : One More Extension
電蚊燈 提到...
我試著用科學家的宇宙觀來詮釋因緣果。21世紀有科學決定論與多重宇宙的想法：只要給定某個時刻宇宙的狀態（因的確立），我們宇宙的法則（緣）便會決定系 統的演進，便可推算出宇宙日後發展的結果（果）。（參考霍金一大設計一書）。不同宇宙有不同的法則（緣是可努力可改變的），若法則固定（習性不變），宇宙 演進的結果必可確定（習性的果）。
電蚊燈 said he will try to use scientists' view of universe to explain Karma. He said that 21st century has the idea of scientific determinism and multiple universe. If we are given a specific universe at a given time (Yin), the law of physic (Yuan) will dictate the evolution of the universe, and we can calculate the result (Result) (Consult Hawking's The Grand Design. Different universe has different laws (Yuan is changeable), but if the law is the same (habit does not change), the result of the universe's evolution can be determined (Result of habits.)
--------------------------------
電蚊燈 提到...
再補充一點，近代宇宙學與統一場論的研究觀察證實：宇宙的開始與演進，並不需要上帝來啟動，連惡魔也沒有插手的餘地。（對於身在英國的科學家-霍金而言， 提出這個觀點是不是很令人敬佩！）科學家已告訴我們大尺度的宇宙行為，做為宇宙的一份子，就如半寄師父與版主元所闡述的，自己設定的因，自己催動的緣，自 己熟成的果！不是老天爺，也沒有上帝來獎賞惩罰你。
電蚊燈 said that he would like to add a point. Recent researches in cosmology and unified field theory proved that the beginning and the evolution of the universe does not need a God, it doesn't even need a devil. Scientists already told us that behavior of the universe, at least the big picture. As part of the universe, we created our own Yin, we pushed our own Yuan and obtain our own results. God will not reward nor punish you.
--------------------------
丫頭 提到...
請問空法也在因緣果裡嗎?還是因緣果在空法裡?
丫頭 asked is Śūnyatā part of Karma, or is Karma part of Śūnyatā ?
半寄 提到...
ㄚ頭: 中觀家認為存在是不可能成立的 ，比方{ 因}是:我活著，假設活著可以存在，就不需要緣，也就是活著的基礎條件，就因需要緣的成立才能活 ，所以不認為存在可成立， 因為是緣在支撐，緣一消失，{果}活著的肉體立刻沒有，中觀論認為緣是變動的，可以被變動的條件是{空}當背景，空是不固定存在的另一個解釋，所以因緣果的成立是融合空的結果。沒有空第一個條件{因}就已無法成立。這是一個大論點，先這樣解釋，不能清楚再討論。
Master Ban Ji answered:
Mūlamadhyamakakārikā thinks "existence" cannot be established. For example, if Yin (Cause) is I am alive. If we assume living can "exist", then it doesn't need Yuan (Conditions). In other words, the basic requirements for been alive need the establishment of Yuan (Conditions). Because been alive needs the support of Yuan (Conditions), once Yuan vanishes, Result, which is the body will cease to exist. So we don't think "existence" can be established. Mūlamadhyamakakārikā thinks Yuan (Condition) is changeable. The reason it is changeable is because of Śūnyatā. Śūnyatā is another explanation of non-permanent existence. So Karma is the result of fusing Śūnyatā. If there is no Śūnyatā , then Yin (Cause) cannot be established. This is a big argument. If this is not clear, we can discuss further.
元, Yuan 提到...
Humbly presenting another way to answer:
You can think of Śūnyatā as a theory and Karma as an application. Śūnyatā is like cosmology that scientists that thinks about, and the Karma is what the engineers at Apple uses to design iPads.
謙虛地提出另一種說法：
空是理論，因緣果是應用。 空像是科學家在探討的宇宙學，因緣果是蘋果公司的工程師用來設計iPad 的知識。
------------------------------------------
電蚊燈 提到...
疑？空不就是一切的可能性嗎？沒有固定不變的自我特性稱為空。＜因＞是一切的可能，＜緣＞也是一切的可能，在所有的可能中做了抉擇，就產生果，所以， ＜果＞，是從一切的可能中産生，那麼，＜果＞,也是一切的可能！因此，因緣果可説是空法的表現，繞圈圈的因緣果就是空法要表達的。卑微地提供拙見，請小聲 笑。
電蚊燈 said Huh? Doesn't Śūnyatā mean everything is possible? Don't we call the characteristic of all things is changing at all time Śūnyatā ? Yin (Cause) is that everything is possible. Yuan (Condition) also means that everything is possible. If you choose a possibility, than Result will occur. Therefore, Result is products from all the possibilities. Then it means that Result is everything is possible as well.Therefore, Karma can be said as the manifestation of Śūnyatā , and repetition of Yin, Yuan and Result is what Śūnyatā is trying to show. Humbly presenting my opinion.
半寄 提到...
電蚊燈說的只對一小部份， 空法的理論架構， 還需要很多說法才能完備!有機會再寫。
Master Ban Ji said:
Only partially right. there is more to Śūnyatā's theory and framework. I will write more about it given a chance later.
-----------
From: 放下 1 Detachment or Letting Go 1
匿名 提到...
想了一下，但不太懂最後一段
控制變化的空間～跟是否放下，放下什麼的關連，可否說得再詳細一些？
元, Yuan 提到...
Anonymous wrote:
I don't really under the last part. Does "a mean to control the change" a connection between letting go and what to let go? Can you please explain in more detail?
Hi! It will be explained in tomorrow's article. In this article, it is not about what to let go. I actually have another article that will appear later that will talk about what to let go.
嗨！這明天的文章會解釋。放下什麼不是這篇文章的重點。我已經寫了另一篇文章將會提到放下什麼。以後會出現。
-----------------------------------------
From: 再論苦 Dukkha Again
ang5 提到...
非常同意"了解自己和自己的弱點，知道如何去消除弱點，您就會接近真相。"
但是,在今天台灣,苦是非常普遍的,只有極少數的人不為基本生活所苦.您所接觸的弱勢或許太少了!
洪宏元敬上
ang5 said: "I agree with 'Understand yourself and your own weaknesses. Know how to eliminate these weaknesses and you will be closer to the Truth.'
But in today's Taiwan, suffering is very common, only very few people do not suffer for basic life's necessity.
You probably do not know too many disadvantaged people."
半寄 提到...
ang5:謝謝宏元的說法， 你提的基本生活 ，已是多層面問題 ， 含國家政策導向 ，公司經營方向 ，貧富差距的成立 ，已遠非我們討論範圍 ， 我們討論的是各人困境的喘息! 我承認大環境的影響很大。但論點太大， 也會模糊焦點， 換個觀點 ，各人得以喘息時， 才有能力做其他事。
半寄
Master Ban Ji responded.
"Thank you for your point of view. The basic life necessity is a complex issue. It involves the policies of a country, management of a company, the growing gap between the rich and the poor. This issue is beyond the scope of our discussion.
What we want to discuss is how an individual can get a rest in his/her own difficulties. I agree that a person's life can be influenced greatly by his/her environment, but this is a big topic and will cloud the issue. I think that by change the point of view, when people can take a break, then they can think about and have the ability to do other things."
元, Yuan 提到...
To Ang5:
Maybe so. But the point that I was trying to make is that people should not be obsessed about suffering.
也許。但是，我的重點是人不應該痴迷在苦中。
Maybe my article today on "Why Search For the Truth." can help clarify my point.
也許今天的文章『為什麼要探討真相』可以幫助闡明我的觀點。
電蚊燈 提到...
我認為，佛法是講給「生人」聽的，教導生人修持的，而絕大部分活生生的人最大的困境，就是「死」。沒有修行的人，當死亡困境來臨，沒有喘息的餘地，只有無 奈。或許寄予上帝，期盼救贖，或者看望來世，希望重生。殊不知，混沌的業力導向，誰都不知會去何方。生命的無常演進，神通再廣大，終究得死。所以我認為， 佛說「無常故苦」，佛是真的在闡明生生死死的生命苦處。因此，生命的解脫，從苦處下手，我認為是必修的課題。所以「無常故苦」，但值得慶幸的是，佛又說 「苦故無我」。從無常的苦中看清真相，在無常中得以解脫。
電蚊燈 wrote:
"I think that Buddhism is for the living. Its purpose is to teach the living how to live. But the biggest problem most people face is death. A person who had never Practiced have no chance for a relaxing breath when facing death, only frustration. Maybe he will pray to God for salvation. Maybe look forward to the next life for another chance. But no one knows where they would end up due to their Karma. No matter how much supernatural power you have, you will die one day, because life is impermanent.
So I think that when Buddha said 'anicca therefore dukkha', he really wanted us to know the suffering of our lives. So liberation need to start with dukkha, and I think it is a must. So 'anicca therefore dukkha' but fortunately, Buddha also said 'dukkha therefore anatta.'
From impermanent suffering to find the Truth, and from impermanence to find liberation."
半寄 提到...
電蚊燈 : 我們尊重你的看法
半寄
Master Ban Ji responded:
"電蚊燈, we respect your point of view."
半寄 提到...
再補充苦的說法， 每一個人會因為各人的痛苦，挫折， 而跟生命是苦的想法連結， 卻忽略了如果都是苦的一切， 誰也活不下去 !
人在苦難中， 如無法再學習， 再成長， 去談再多的苦也無任何意義!? 真要談生命是苦， 也得看從那個點談起 ，我個人也曾歷經苦難， 也曾認為生命是苦， 後來發覺那都不是被束縛的原因! 反而是自己陷入自我苦的糾纏罷了!，這是我想提的。
半寄
Master Ban Ji wrote:
"I like to supplement a point about Dukkha. Everyone thinks life is suffering because of their own individual pain, difficulties and frustrations. But people forget that if everything is suffering, then no one can live in this world.
When a person is distressed, if he does not learn and grow, it is pointless to talk about suffering. If you really want to say that life is suffering, you will also need to start from a specific point.
I, personally, had experienced many difficulties in life, and also thought that life is suffering. But later, I found that these sufferings are not the reason of my own imprisonment. But that I fell into the trap of the struggle with myself, thinking that suffering is myself.
This is the point that I like to raise."
電蚊燈 wrote:
生命最大的苦處，就是「邁向死亡」，貧富貴賤都不可免除。最大的苦，並不表示全部是苦，全部是苦就與「緣起」抵觸。佛陀用生 老病死苦來啟發我們去明白諸行無常，讓我們培養諸法無我的積極向上的人生態度，使得在生命的無常中，晦溺恐懼在苦裡的眾生得以解脫。這是我認為正視 「苦」、體會「苦」，是重要課題的看法。
"Life's biggest suffering is the 'path toward death.' The riches and the poor, celebrities and commoners, none can avoid it. The biggest suffering does not mean all is suffering. All is suffering will conflict with 'dependent origination.' Buddha used the sufferings of birth, old age, sickness and death to let us understand that all phenomenons are impermanent, and let us develop a positive attitude that all is anatta, so that humanity that are mired in suffering, mired in life's impermanence can find liberation. This is how I think 'dukkha' and empirically experience dukkha is an important topic."
-----------------------
From: 如理思維 3 Reasoning 3
電蚊燈 提到...
師父講的如理思維，使我在眾多學派的思想中開始思考，比如說儒家，老莊，華嚴，天台，淨土等；絕對不敢說自己對眾多學派有多深入研究，但我要講的是，一個 思想對我來說，要我能用，而且好下手去修。我現在常用師父講的因緣果來思考事情，當時或當下如何決定，當中如何揀擇運作，最後怎樣面對結果。然後再檢視自 己的情感與事情的變化如何應對，看看過往的經驗與現況的連結。近期面對喪母之痛，我發現用因緣果來處理悲痛不捨的情緒，竟能讓我的情感緩緩釋放，有從游泳 池慢慢起身的感覺。用因緣果作為如理思維的「理」，能有效地平息情感與釐清事情。小心得分享。
電蚊燈 wrote:
"Master Ban Ji's article on 'Reasoning' lets me start to think about different schools of thoughts, such as Confucian, Tao, Huayuan, Tiantai, Pure Land...etc. I cannot say that I understand all these schools deeply. But what I want to say is that I need to be able to use and practice an idea. Now, I often used the idea of Yin (Cause), Yuan(Conditions) and Karmic results to think about an issue. How I made the decision, how I implemented the decision and how I faced the results. Then I looked at my own feelings, and how I react to the changes, to look at the relationships between my past experiences and my current situation. Recently, I encountered the pain of losing my mother. I found that using Yin,Yuan and Karmic Result to handle the feeling of sad dismay helped released my emotions. I have a feeling of slowing rising from bottom of a swimming pool. I just want to share with everyone that using the idea of Yin,Yuan and Karmic Result as the 'reason' in Reasoning can help calm your emotions and clarify issues."
半寄 提到.
恭喜電蚊燈， 跨出不小的一步!
半寄
Master Ban Ji responded:
"Congratulation, you have made a big step."
----------------
From: 一即一切 3 One is All 3
半寄 提到...
前幾回的留言， 有說要再補充空的說法， 我說電蚊燈領悟的空法 ， 只說對了一小部份 ， 其實電蚊燈的想法大部份都在一即一切圍繞 ， 空法是廣泛的一切可能 ，卻不是全部， 空法依然在法性之中 ， 法性是一種規則， 假使一種不可能存在的因 ， 再怎麼努力也創造不出成果來， 這種不能存在的事實， 再談空也無意義 。
這篇一即一切來自上回留言的靈感
半寄
Master Ban Ji wrote:
I want to add some comments to 電蚊燈's concept of sunyata from a previous comment. He was only partially right, but a lot of his ideas are all about "One is All." Sunyata is about the possibility of everything, but sunyata still must operate under the laws of nature. An Yin (Cause) that cannot possibly exist can never create a result, regardless of efforts. So it is useless to talk about Sunyata of impossible things. The idea for this article, "One is All," was triggered by his comment.
Master Ban Ji
元, Yuan 提到...
Ｔhe comment that Master Ban Ji mentioned is here:
半寄師父說的留言在這裡
因緣果：還有一個伸展 Karma : One More Extension
敬鬼神而遠之? 1 Respectfully Staying Away from gods and ghosts 1
自中國孔夫子開始，鬼神一直是不入流的妖魔，談都不想談，乾脆採取敬而遠之的做法，佛教是一定會提到鬼神的，但因它們不具真實肉體，也常被世人持質疑態度，鬼與神不只佛教講，國外的信仰也講，他們用的稱呼是惡靈，既然有不少聲音去說鬼神的存在，我們來探討一下它的形成路線。
Since the time of Confucius, ghosts and gods has always been unfashionable demons that cannot break into the mainstream Buddhism, so they are not discussed much. Buddhists treat ghosts and gods with the attitude of "Respectfully Staying Away." Buddhism mentioned ghosts and gods, but because they don't have physical bodies, people usually treat these talks with suspicion. But ghosts and gods are mentioned by other religions in the world as well, not just Buddhism. Since they are many voices that talked about the existence of ghosts and gods, let's discuss how they are formed.
人在哪個地方都是被列入高級動物的，有愛與被愛能力、有思考能力、人有這麼多其他動物不具備的條件，一旦讓這些條件落入一種情形，就可以用上天堂跟下地獄來形容它，什麼背景呢 ? 一種非常強烈的意志。
Human beings has always been considered as the most developed animals, with the ability to love and to be loved, the ability to think and to reason. Mankind has so much more traits than other animals. Under certain conditions, these traits can be described as going to heaven or hell. What kind of condition? A very strong willpower.
好的意志去執行完成好的事，惡毒的意志也一樣去執行惡毒的事，意志這個感官看起來 是屬於大腦的運作，那如果有一個可能! 假設它還可以暫時脫離人體活著，這個假設如可以成立，代表意志有時間做它想執行的事，問題來了，意志本來就是無具體的存在，現在可以單獨行動，卻又沒有肉體賦予的力量，哪它叫什麼名字? 有人稱它是靈魂。
Good willpower is used to accomplish good deeds, and like wise, bad willpower is used to perform bad deeds. Willpower might belong to the brain. But if we assume that willpower can exist without human body, it means that willpower has the time to do what it wants to do. Since willpower never has a concrete existence, if it can perform tasks independently without a body, why would we call this willpower? Some people call it soul or spirit instead.
半寄 Master Ban Ji
Since the time of Confucius, ghosts and gods has always been unfashionable demons that cannot break into the mainstream Buddhism, so they are not discussed much. Buddhists treat ghosts and gods with the attitude of "Respectfully Staying Away." Buddhism mentioned ghosts and gods, but because they don't have physical bodies, people usually treat these talks with suspicion. But ghosts and gods are mentioned by other religions in the world as well, not just Buddhism. Since they are many voices that talked about the existence of ghosts and gods, let's discuss how they are formed.
人在哪個地方都是被列入高級動物的，有愛與被愛能力、有思考能力、人有這麼多其他動物不具備的條件，一旦讓這些條件落入一種情形，就可以用上天堂跟下地獄來形容它，什麼背景呢 ? 一種非常強烈的意志。
Human beings has always been considered as the most developed animals, with the ability to love and to be loved, the ability to think and to reason. Mankind has so much more traits than other animals. Under certain conditions, these traits can be described as going to heaven or hell. What kind of condition? A very strong willpower.
好的意志去執行完成好的事，惡毒的意志也一樣去執行惡毒的事，意志這個感官看起來 是屬於大腦的運作，那如果有一個可能! 假設它還可以暫時脫離人體活著，這個假設如可以成立，代表意志有時間做它想執行的事，問題來了，意志本來就是無具體的存在，現在可以單獨行動，卻又沒有肉體賦予的力量，哪它叫什麼名字? 有人稱它是靈魂。
Good willpower is used to accomplish good deeds, and like wise, bad willpower is used to perform bad deeds. Willpower might belong to the brain. But if we assume that willpower can exist without human body, it means that willpower has the time to do what it wants to do. Since willpower never has a concrete existence, if it can perform tasks independently without a body, why would we call this willpower? Some people call it soul or spirit instead.
半寄 Master Ban Ji
2012年2月3日 星期五
終點 2 Destination 2
For us, we have made it very clear what our goal is in the article "Science and Buddhism." What our destination looks like in the article "Liberated." We also have been very clear on how to get there.
在〈科學與佛學〉說過我們的目標，也在〈解脫〉描述了我們的目的地，修行法門已經很清楚的解釋了。
Buddhism's important concepts can all be encapsulated in Śūnyatā, Nidānas. anicca, anattā. These are really simple concepts. You don't need to consider them to be transcendental, mystical or even divine. These are simple observations about us and the world around us using archaic words from thousands of years ago. We could have used "Programmable", "State Diagrams", "Clocked Mealy Machine" and "Self-modifying program" to describe these observations just as well. (These words probably makes more sense for software engineers.) Or we could use "Changeable", "Laws of Changes", "Changes of the World", "Changes of Self". It doesn't matter what words we use, it's all the same.
佛學的重要概念都可放在「空」、「因缘」、「無常」和「無我」裡。這些都是非常簡單的概念，您不需對它們有任何超然、神秘，甚至神聖的感覺。它們都只是對我們和世界的觀察，用幾千年前古老文化寫出來的字。現在，我們可以用「可編程式」、「狀態圖」、「同步米利型狀態機」和「自我修改程式碼」來形容這些觀察 （這些詞對軟體工程師較有意義）或用「易變」、「變的規律」、「世界的變」和「我的變」來替換，其實都一樣。
These concepts are not hard to understand, but hard to empirically understand.
這些概念很容易了解，但很難體會。
Philosophy of Buddhism is unlike other philosophy in the world. It is meant to be practiced and realized in the real world. We encourage everyone to try to understand this and to live it.
佛教哲學不同於世上其他哲學，在於它是可以在現實世界中實行的，我們鼓勵大家去嘗試明白這一點。
At this point in our Blog, Master Ban Ji and I have agreed that we have written enough about the theoretical aspects of Practice and our views. To write any more will probably only obfuscate the simple concepts of Buddhism and Practice further.
在這個階段，半寄師父和我都同意，此部落格已經有足夠佛教修行方面的理論了，再寫下去，可能會把簡單的概念反而混淆了。
After today, the articles will mostly be Master Ban Ji's miscellaneous notes, and my personal experiences. Unless there are specific questions, we will probably not talk too much about the theory.
所以，之後的文章將會是半寄師父的雜記，和我個人的經驗分享，除非讀者有疑問，我們盡可能不寫太多理論。
上一篇 Ｐrevious Part
在〈科學與佛學〉說過我們的目標，也在〈解脫〉描述了我們的目的地，修行法門已經很清楚的解釋了。
Buddhism's important concepts can all be encapsulated in Śūnyatā, Nidānas. anicca, anattā. These are really simple concepts. You don't need to consider them to be transcendental, mystical or even divine. These are simple observations about us and the world around us using archaic words from thousands of years ago. We could have used "Programmable", "State Diagrams", "Clocked Mealy Machine" and "Self-modifying program" to describe these observations just as well. (These words probably makes more sense for software engineers.) Or we could use "Changeable", "Laws of Changes", "Changes of the World", "Changes of Self". It doesn't matter what words we use, it's all the same.
佛學的重要概念都可放在「空」、「因缘」、「無常」和「無我」裡。這些都是非常簡單的概念，您不需對它們有任何超然、神秘，甚至神聖的感覺。它們都只是對我們和世界的觀察，用幾千年前古老文化寫出來的字。現在，我們可以用「可編程式」、「狀態圖」、「同步米利型狀態機」和「自我修改程式碼」來形容這些觀察 （這些詞對軟體工程師較有意義）或用「易變」、「變的規律」、「世界的變」和「我的變」來替換，其實都一樣。
These concepts are not hard to understand, but hard to empirically understand.
這些概念很容易了解，但很難體會。
Philosophy of Buddhism is unlike other philosophy in the world. It is meant to be practiced and realized in the real world. We encourage everyone to try to understand this and to live it.
佛教哲學不同於世上其他哲學，在於它是可以在現實世界中實行的，我們鼓勵大家去嘗試明白這一點。
At this point in our Blog, Master Ban Ji and I have agreed that we have written enough about the theoretical aspects of Practice and our views. To write any more will probably only obfuscate the simple concepts of Buddhism and Practice further.
在這個階段，半寄師父和我都同意，此部落格已經有足夠佛教修行方面的理論了，再寫下去，可能會把簡單的概念反而混淆了。
After today, the articles will mostly be Master Ban Ji's miscellaneous notes, and my personal experiences. Unless there are specific questions, we will probably not talk too much about the theory.
所以，之後的文章將會是半寄師父的雜記，和我個人的經驗分享，除非讀者有疑問，我們盡可能不寫太多理論。
上一篇 Ｐrevious Part
2012年2月2日 星期四
讀者回饋 ： 沒有固定的狀態，是名「無生」 Reader Contributions: There is No Fixed State, therefore it is call "No Creation"
我們喝的紅茶湯，不會自己產生，不是從熱水來，不是從硬硬的紅茶葉來，更不是從茶壺自己跑出來，也不是從時間來（熱水，紅茶葉，茶壺擺久了，也不會有紅茶湯）。 因為我把三者放在一起，一段時間，硬的紅茶葉因為熱水而變軟，已不是原來的紅茶葉，熱水因為紅茶葉而降溫，已不是原來的熱水，熱茶壼也不是原來的冷茶壼。三者因彼此而改變，紅茶湯是三者變化的結果。（若三者堅持不變，不會有紅茶湯）。 產生紅茶湯是條件式的因緣法，三者能泡出紅茶湯，是謂法性。
The tea that we drink does not create itself. It does not come from hot water. It does not come from hard and dry tea leaves. It also does not come from the teapot. It also cannot come from time. (Hot water, tea leaves, teapots if left along, will not create tea by themselves.)
If I put these three together, after some time, the hard and dry tea leaves became soft because of hot water, and are no longer the original tea leaves. Hot water becomes not as hot because of tea leaves, and is no longer the original hot water. Hot teapot is not the original cold teapot. These three things changes because of each other, and tea is the result of the changes to these three things. (If these three things do not change, there will be no tea.)
Creation of tea is the result of the conditional Nidānas. It is their natures (or characteristics) that allows these three items to create tea.
諸法不自生，亦不從它生（除非改變），不共（除非因彼此而改變）不無因，是故知無生（石頭不會變成馬鈴薯）。[Translator's Note]
Phenomenons do not create themselves.
Phenomenons also are not created by other phenomenons (but can be changed).
Nor by combining them together (but can be changed due to each other), and not without cause.
Therefore we know that phenomenons are not created (rock cannot be turned into potatoes.)
[Translator's Note:]諸法不自生，亦不從它生，不共不無因，是故知無生 is from Mūlamadhyamakakārikā. This is my translation of the phrase. Text in parentheses are comments added by the reader.
The tea that we drink does not create itself. It does not come from hot water. It does not come from hard and dry tea leaves. It also does not come from the teapot. It also cannot come from time. (Hot water, tea leaves, teapots if left along, will not create tea by themselves.)
If I put these three together, after some time, the hard and dry tea leaves became soft because of hot water, and are no longer the original tea leaves. Hot water becomes not as hot because of tea leaves, and is no longer the original hot water. Hot teapot is not the original cold teapot. These three things changes because of each other, and tea is the result of the changes to these three things. (If these three things do not change, there will be no tea.)
Creation of tea is the result of the conditional Nidānas. It is their natures (or characteristics) that allows these three items to create tea.
諸法不自生，亦不從它生（除非改變），不共（除非因彼此而改變）不無因，是故知無生（石頭不會變成馬鈴薯）。[Translator's Note]
Phenomenons do not create themselves.
Phenomenons also are not created by other phenomenons (but can be changed).
Nor by combining them together (but can be changed due to each other), and not without cause.
Therefore we know that phenomenons are not created (rock cannot be turned into potatoes.)
[Translator's Note:]諸法不自生，亦不從它生，不共不無因，是故知無生 is from Mūlamadhyamakakārikā. This is my translation of the phrase. Text in parentheses are comments added by the reader.
終點 1 Destination 1
I have been reading some Buddhist teachings from English teachers and found some very wonderful writings. However, I felt that something is missing. After some thoughts, I believe what is missing is a clear idea of what the destination of Buddhism Practice is. In some cases, where the idea of the destination is clear, I felt that it fell short of what it could be.
我讀了些西方人寫的佛教文章，發現部分非常好的作品，不過總覺得缺少什麼的感覺。經過一番思考，我認為他們少了一個非常清楚的修行目的地。雖然有些修行的目的地很清楚，但不夠遠。
If you ask most Buddhists what's the purpose of practicing Buddhism, the standard response would be to be liberated from suffering and from samsara. Some seek to go to the Pure Land promised by Amitābha Buddha, but that just delayed the enlightenment by one lifetime. Some responses might be more secular, like looking for long-term well-being and happiness, or peace of mind.
如果問大多數佛教徒，修行的目的是什麼？標準的回答是從苦和輪迴中找到解脫。有些人會想去阿彌陀佛承諾的西方極樂世界，但這只把「目的地」的解釋推到下一世。有些人的反應可能更世俗，那就是只想要有永恆的幸福，或心平氣和。
The reason that I am bring this up is that your destination is going to affect your path, which is your Practice. And if you are not clear on where your destination is, you will never know if you are going the right way.
提這個問題出來的原因是：您的目的地會影響修行的方向，如果您不明確知道目的地在哪裡，您永遠不會知道走的路對不對。
For example, the Pure Land school's goal is to go to the Pure Land, so their method is simply "fully focused on the name of Amitābha." This is a very difficult task as discussed by Master Ban Ji in previous articles, but the Practice is simple to describe and the destination is clear. Every one can try it, and there are many articles written about how to be fully focused. All that remain is for you to decide if this is the right place for you and can you get there.
例如，淨土宗的目的地是去淨土，所以他們的法門是「一心念阿彌陀佛」。半寄師父有寫過，這是一個非常艱鉅的方法，但這法門可以很簡單描述且目標是很明確的。每個人都可以嘗試，當然也有很多文章來教您如何做到「一心念佛」，您只需要知道自己要不要去淨土，跟走不走得到。
But for other answers, the destination does not seem as clear. For example, liberating from suffering is the reward for getting to the destination, but it is not the destination. Why do I say that? Because it tells me nothing about your quality, about who you are and how you will function in the real world. You could be liberated from all sufferings if you are brain dead, but I am sure none of us wish that. (at least for this lifetime.) You could tell me that once you achieve anattā, you will be liberated. But then you would have to tell me what it means to achieve anattā, because I am sure our definitions differ.
其他回答並不是很明確。例如，「從苦中解脫」是到達目的地的獎勵，但它並不是目的地。 為什麼這樣說？因為我沒有辦法知道「從苦解脫」的人，會變成怎樣的人？他（她）將如何面對現實生活中所有的挑戰、變化？一個腦死的人也是「解脫苦」（最少這一輩子）但沒有人會希望這樣。您也許會說達到「無我」的境界就是終點，但您要能告訴我「無我」是什麼意思？我想我跟您的定義不會一樣。
For the destination to be clear, you need to know exactly the type of person you will be. If the reward is your main concern, then you need to determine if the reward fits the destination. For example, if you said that the person that has reached anattā has unlimited compassion, then you need to explain why a person with only unlimited compassion will be liberated from suffering in the real world. Yes, it is the real world that matters, because we all have to live in this. The other choice, is to go into seclusion and spent all your time in Samadhi. But if you go into seclusion, you will not be practicing your compassion, so what's the point?
一個明確的終點，會讓您知道自己將成為怎樣的人。如果達到終點的獎勵很重要，那麼您需要確定：到了終點，是否真能得到您想要的獎勵？例如，您說達到「無我」的人會有無限的慈悲心，那麼您需要了解：一個只有無限慈悲心的人，如何在現實世界中 「從苦解脫」？這是一個現實的問題，因為一位覺者（不僅只有無限慈悲心的特質），也是在現實生活中「從苦解脫」。或許有人會說，我可以選擇隱居，常常在禪定中；但如此一來，便不會用到無限的慈悲心，那有什麼意義呢？
Where you want to go is your choice, we just want you to understand your destination with better clarity.
要去哪裡是您的選擇，我們只要您對自己的終點很清楚。
我讀了些西方人寫的佛教文章，發現部分非常好的作品，不過總覺得缺少什麼的感覺。經過一番思考，我認為他們少了一個非常清楚的修行目的地。雖然有些修行的目的地很清楚，但不夠遠。
If you ask most Buddhists what's the purpose of practicing Buddhism, the standard response would be to be liberated from suffering and from samsara. Some seek to go to the Pure Land promised by Amitābha Buddha, but that just delayed the enlightenment by one lifetime. Some responses might be more secular, like looking for long-term well-being and happiness, or peace of mind.
如果問大多數佛教徒，修行的目的是什麼？標準的回答是從苦和輪迴中找到解脫。有些人會想去阿彌陀佛承諾的西方極樂世界，但這只把「目的地」的解釋推到下一世。有些人的反應可能更世俗，那就是只想要有永恆的幸福，或心平氣和。
The reason that I am bring this up is that your destination is going to affect your path, which is your Practice. And if you are not clear on where your destination is, you will never know if you are going the right way.
提這個問題出來的原因是：您的目的地會影響修行的方向，如果您不明確知道目的地在哪裡，您永遠不會知道走的路對不對。
For example, the Pure Land school's goal is to go to the Pure Land, so their method is simply "fully focused on the name of Amitābha." This is a very difficult task as discussed by Master Ban Ji in previous articles, but the Practice is simple to describe and the destination is clear. Every one can try it, and there are many articles written about how to be fully focused. All that remain is for you to decide if this is the right place for you and can you get there.
例如，淨土宗的目的地是去淨土，所以他們的法門是「一心念阿彌陀佛」。半寄師父有寫過，這是一個非常艱鉅的方法，但這法門可以很簡單描述且目標是很明確的。每個人都可以嘗試，當然也有很多文章來教您如何做到「一心念佛」，您只需要知道自己要不要去淨土，跟走不走得到。
But for other answers, the destination does not seem as clear. For example, liberating from suffering is the reward for getting to the destination, but it is not the destination. Why do I say that? Because it tells me nothing about your quality, about who you are and how you will function in the real world. You could be liberated from all sufferings if you are brain dead, but I am sure none of us wish that. (at least for this lifetime.) You could tell me that once you achieve anattā, you will be liberated. But then you would have to tell me what it means to achieve anattā, because I am sure our definitions differ.
其他回答並不是很明確。例如，「從苦中解脫」是到達目的地的獎勵，但它並不是目的地。 為什麼這樣說？因為我沒有辦法知道「從苦解脫」的人，會變成怎樣的人？他（她）將如何面對現實生活中所有的挑戰、變化？一個腦死的人也是「解脫苦」（最少這一輩子）但沒有人會希望這樣。您也許會說達到「無我」的境界就是終點，但您要能告訴我「無我」是什麼意思？我想我跟您的定義不會一樣。
For the destination to be clear, you need to know exactly the type of person you will be. If the reward is your main concern, then you need to determine if the reward fits the destination. For example, if you said that the person that has reached anattā has unlimited compassion, then you need to explain why a person with only unlimited compassion will be liberated from suffering in the real world. Yes, it is the real world that matters, because we all have to live in this. The other choice, is to go into seclusion and spent all your time in Samadhi. But if you go into seclusion, you will not be practicing your compassion, so what's the point?
一個明確的終點，會讓您知道自己將成為怎樣的人。如果達到終點的獎勵很重要，那麼您需要確定：到了終點，是否真能得到您想要的獎勵？例如，您說達到「無我」的人會有無限的慈悲心，那麼您需要了解：一個只有無限慈悲心的人，如何在現實世界中 「從苦解脫」？這是一個現實的問題，因為一位覺者（不僅只有無限慈悲心的特質），也是在現實生活中「從苦解脫」。或許有人會說，我可以選擇隱居，常常在禪定中；但如此一來，便不會用到無限的慈悲心，那有什麼意義呢？
Where you want to go is your choice, we just want you to understand your destination with better clarity.
要去哪裡是您的選擇，我們只要您對自己的終點很清楚。
2012年2月1日 星期三
空的正確觀點 3 The Right View of Śūnyatā 3
中觀論這三個字翻譯的名詞用法，讓華人世界一直以為跟中庸的思想一 樣，中庸是中國儒家思想一個相當重要的理念，講究凡事不極端，不偏不倚，不論是人的行為，或者是思想都包含在裡面，這個觀點影響華人思想、生活很深，佔重要地位，算是一個主軸思想。
Mūlamadhyamakakārikā's Chinese translation is "Theory of Middle View". This translation let Chinese people always thought that it is the same as "Doctrine of the Mean." [Note] Doctrine of the Mean is an important concepts in Confucian philosophy, it means "all things in moderation", including behavior and reasoning and thinking. This concept influenced the Chinese people deeply and can be considered as a major factor in Chinese culture.
可是空法講的是邏輯概念，這跟中道是兩回事，儒家思想對人，對事敘述很多，所謂齊家、治國、平天下、 無一不詳盡的分析，唯這其中最缺乏的就是辯論邏輯。
But Śūnyatā is a logical concept and has nothing to do with the "Middle". Confucian philosophy has many narratives on people and related issues, such as "managing a family", "ruling a country" and "calm the world". These topics have all been analyzed in detail in Confucian philosophy. The only thing missing is logical debates.
空的思想是佛教後期大乘佛法的一個重要論點，由龍樹菩薩所建構完成的思想，當時就已傳遍整個印度，幾個世紀已過去時間證明它到現在，仍然具有一定的吸引力，魅力、 吸引成千上萬的修學者想一窺它的面貌。
Śūnyatā is a major theory in the later period of Mahayana Buddhism. The concept completed by Nāgārjuna has already spread across the entire India, and after the passage of centuries, it still has its attractions and charms that attracts tens of thousands of practitioners, trying to have a peak at its truth.
想進一步了解的讀者，可以研究龍樹菩薩相關作品，網路、書店應該都有，祈願修學者早入空法大海。
For readers who are interested in understand Śūnyatā, I encourage them to read Nāgārjuna's works, these should be available on line or in books. I sincerely wish practitioners who are interested can quickly enter into the ocean of Śūnyatā.
半寄 Master Ban Ji
[Note] 中觀 literally means "Middle View", 中庸 literally means "Middle Needs".
上一篇 Ｐrevious Part
Mūlamadhyamakakārikā's Chinese translation is "Theory of Middle View". This translation let Chinese people always thought that it is the same as "Doctrine of the Mean." [Note] Doctrine of the Mean is an important concepts in Confucian philosophy, it means "all things in moderation", including behavior and reasoning and thinking. This concept influenced the Chinese people deeply and can be considered as a major factor in Chinese culture.
可是空法講的是邏輯概念，這跟中道是兩回事，儒家思想對人，對事敘述很多，所謂齊家、治國、平天下、 無一不詳盡的分析，唯這其中最缺乏的就是辯論邏輯。
But Śūnyatā is a logical concept and has nothing to do with the "Middle". Confucian philosophy has many narratives on people and related issues, such as "managing a family", "ruling a country" and "calm the world". These topics have all been analyzed in detail in Confucian philosophy. The only thing missing is logical debates.
空的思想是佛教後期大乘佛法的一個重要論點，由龍樹菩薩所建構完成的思想，當時就已傳遍整個印度，幾個世紀已過去時間證明它到現在，仍然具有一定的吸引力，魅力、 吸引成千上萬的修學者想一窺它的面貌。
Śūnyatā is a major theory in the later period of Mahayana Buddhism. The concept completed by Nāgārjuna has already spread across the entire India, and after the passage of centuries, it still has its attractions and charms that attracts tens of thousands of practitioners, trying to have a peak at its truth.
想進一步了解的讀者，可以研究龍樹菩薩相關作品，網路、書店應該都有，祈願修學者早入空法大海。
For readers who are interested in understand Śūnyatā, I encourage them to read Nāgārjuna's works, these should be available on line or in books. I sincerely wish practitioners who are interested can quickly enter into the ocean of Śūnyatā.
半寄 Master Ban Ji
[Note] 中觀 literally means "Middle View", 中庸 literally means "Middle Needs".
上一篇 Ｐrevious Part
2012年1月31日 星期二
空的正確觀點 2 The Right View of Śūnyatā 2
「無」字在中國被當成「空」的代名詞及解釋，空的思想在中國經歷一下子時間的演變，就已經不是邏輯辯證的東西，「空」就是跟道家講的「無」一樣，是一種虛無飄渺的感覺，這對中論的原本作者龍樹菩薩而言，恐怕比唖巴吃黃蓮還冤枉 ! 道家的哲學被國際學者稱為經驗法則，也就是現實看到什麼，就拿它當比方，老子講的水的看法，莊子的蝴蝶之說，這些是中國的哲學，但不是辯論、辯證學，空在 這裡徹底的糢糢糊糊，就連傳入西洋的空法思想，一樣也跟虛無擺在一起，弄得一大群西洋修學者鎩羽而歸。
In China, "Wu" become a synonym for Śūnyatā and its explanation. After a brief experience in China, Śūnyatā was no longer a concept that needs to be logically debated. Śūnyatā became the same as Taoist's "Wu", with a feeling of "nothingness" and "ephemeral". This is such a disservice to the original writer of Mūlamadhyamakakārikā, Nāgārjuna, he's probably rolling over in his grave. The philosophy of Tao was considered to be "observation based", which means that it tends to use observable phenomenons in the world as a analogies, such as Laozi's view on water[Note 1] or Zhuangzi's butterflies[Note 2]. These are Chinese philosophy, but it is not argumentative, nor dialectical. Because of this, Śūnyatā became vague and nebulous. Even the concept of Śūnyatā that is spread to the West is linked with "emptiness", and cause many western practitioners to retreat from it.
個人不敢說在這方面有所成，但至少知道那種辯論可以從兩方面切入，一、從因緣的成立條件，維持條件，到存在有無可能的問題；二、從時間消逝與生起的掌握問題，朝這兩個方向辯證，一定能明白什麼是空的思想，其實中論也已說明白，中論第一句話的開端就說；因緣所生法， 我說即是空。這句話就已勾出空的藍圖，跟道家思想差異這麼大的學問，被混合在一起，不知為什麼那麼多修學者不會覺得奇怪 ? 反而會覺得虛無飄渺也不錯 ?!
I don't dare say that I have any type of success in this area, but I think there are two lines of arguments that can be used to consider Śūnyatā. One is based on Nidānas and the possibility of a phenomenon as the result of satisfying the requirements of establishment and maintenance. Another argument can consider the passage of time. From these two directions to debate and investigate, I think it is possible to understand the meaning of Śūnyatā. Actually, it was clear from Mūlamadhyamakakārikā, from the first sentence of Mūlamadhyamakakārikā : "Everything is based on Nidānas, that I said is Śūnyatā." This already provided a blueprint for Śūnyatā. This concept is so dissimilar with the ideas of Taoism, how can so many practitioners not consider it strange? Even think that "nothingness" and "ephemeral" is not too bad?
半寄 Master Ban Ji
[Note 1]老子講的水的看法: Laozi used water as an analogy for goodness (virtue) in Chapter 8 of Tao Te Ching. The first 4 words "上善若水" means "The highest form of virtue is like water."
[Note 2] 莊子的蝴蝶之說: 莊周夢蝶: The story is that one day, Zhuangzi had a dream that he became a butterfly, and when he woke, he found that he's Zhuangzi. So he wondered if he had dream Zhuangzi's butterfly, or did he dream of butterfly's Zhuangzi.
In China, "Wu" become a synonym for Śūnyatā and its explanation. After a brief experience in China, Śūnyatā was no longer a concept that needs to be logically debated. Śūnyatā became the same as Taoist's "Wu", with a feeling of "nothingness" and "ephemeral". This is such a disservice to the original writer of Mūlamadhyamakakārikā, Nāgārjuna, he's probably rolling over in his grave. The philosophy of Tao was considered to be "observation based", which means that it tends to use observable phenomenons in the world as a analogies, such as Laozi's view on water[Note 1] or Zhuangzi's butterflies[Note 2]. These are Chinese philosophy, but it is not argumentative, nor dialectical. Because of this, Śūnyatā became vague and nebulous. Even the concept of Śūnyatā that is spread to the West is linked with "emptiness", and cause many western practitioners to retreat from it.
個人不敢說在這方面有所成，但至少知道那種辯論可以從兩方面切入，一、從因緣的成立條件，維持條件，到存在有無可能的問題；二、從時間消逝與生起的掌握問題，朝這兩個方向辯證，一定能明白什麼是空的思想，其實中論也已說明白，中論第一句話的開端就說；因緣所生法， 我說即是空。這句話就已勾出空的藍圖，跟道家思想差異這麼大的學問，被混合在一起，不知為什麼那麼多修學者不會覺得奇怪 ? 反而會覺得虛無飄渺也不錯 ?!
I don't dare say that I have any type of success in this area, but I think there are two lines of arguments that can be used to consider Śūnyatā. One is based on Nidānas and the possibility of a phenomenon as the result of satisfying the requirements of establishment and maintenance. Another argument can consider the passage of time. From these two directions to debate and investigate, I think it is possible to understand the meaning of Śūnyatā. Actually, it was clear from Mūlamadhyamakakārikā, from the first sentence of Mūlamadhyamakakārikā : "Everything is based on Nidānas, that I said is Śūnyatā." This already provided a blueprint for Śūnyatā. This concept is so dissimilar with the ideas of Taoism, how can so many practitioners not consider it strange? Even think that "nothingness" and "ephemeral" is not too bad?
半寄 Master Ban Ji
[Note 1]老子講的水的看法: Laozi used water as an analogy for goodness (virtue) in Chapter 8 of Tao Te Ching. The first 4 words "上善若水" means "The highest form of virtue is like water."
[Note 2] 莊子的蝴蝶之說: 莊周夢蝶: The story is that one day, Zhuangzi had a dream that he became a butterfly, and when he woke, he found that he's Zhuangzi. So he wondered if he had dream Zhuangzi's butterfly, or did he dream of butterfly's Zhuangzi.
2012年1月30日 星期一
空的正確觀點 1 The Right View of Śūnyatā 1
在中國古代的經典翻譯裡面，對空這個字眼一直是一籌莫展的，華人的字典裡有道家講的 無為的{無}、虛無飄渺、就是沒有單獨的{空}字，早期剛從梵文(印度文)翻譯出來的華語{空}，讓當時俱備修行者兼知識份子輩份的華人，絞盡腦汁想知道它代表的意義，偏偏華人的弱項就是邏輯，空是一種修法也是辯論哲學，通過邏輯辯證才能懂的，空的代表論述中觀論簡稱中論(中文翻譯詞)，裡面有八種邏輯辯論，講的就是空的內容，以及它有無成立的可能。
Śūnyatā was a difficult concept for ancient Chinese when they tried to translate Buddhist Texts from India. In the dictionary for Chinese, there is a word "Wu" (Nothing) from the Taoist, which conjures a images of "nothingness" and "ephemeral." But there is not a single word that can stand for Śūnyatā . When the translation of Śūnyatā first appeared, many practitioners, who were also intellectuals at the time, racked their brains trying to figure out what it meant. Unfortunately, the weakness of the Chinese culture is logic. Śūnyatā is a method of Practice, but also a philosophy. In order to understand it, a person need to go through logical debates. The definitive text on Śūnyatā is Mūlamadhyamakakārikā which is often translated to Knowledge of the Middle Way, there are 8 logical debates in the text, all about Śūnyatā and whether it can be established.
中論是被翻譯了，但接下來對它的解釋變成是棘手的工作，討論半天也沒什麼結果，這時候道家的無字被拉進來，也或許是想用華人熟悉的字眼， 讓他們明白什麼是空?! 佛典傳入中國是東漢的時候，中論空法的翻譯是魏晉南北朝 時，印度高僧鳩摩羅什的作品，大量翻譯作品的出現是唐朝玄奘大師，從印度留學歸國以後的事情，這之前中國道家的說法、無為思想、書籍都已成熟，並且已在學術、文化方面、紮根。
Mūlamadhyamakakārikā was translated, but the troublesome works of explanation remained. There was no resolution for a while, and the word, "Nothing", from Taoist, was brought in. Perhaps they tried to use a word that was familiar to Chinese at the time to understand Śūnyatā. Buddhist Texts were introduced to China in Eastern Han Dynasty. Mūlamadhyamakakārikā was translated by an Indian monk named Kumārajīva during the Period of Disunity in China (225 to 589 AD).
Most of the translation on Buddist Texts was performed during Tang Dynasty after Master Xuanzang returned to China from India. By this time, Taoism was already very mature. The idea of Wu Wei[Note] and books from Taoism have already established deep roots in Chinese academic thoughts and culture.
半寄 Master Ban Ji
[Note] 無為 : Please refer to Wikipedia's entry on Wu Wei
Śūnyatā was a difficult concept for ancient Chinese when they tried to translate Buddhist Texts from India. In the dictionary for Chinese, there is a word "Wu" (Nothing) from the Taoist, which conjures a images of "nothingness" and "ephemeral." But there is not a single word that can stand for Śūnyatā . When the translation of Śūnyatā first appeared, many practitioners, who were also intellectuals at the time, racked their brains trying to figure out what it meant. Unfortunately, the weakness of the Chinese culture is logic. Śūnyatā is a method of Practice, but also a philosophy. In order to understand it, a person need to go through logical debates. The definitive text on Śūnyatā is Mūlamadhyamakakārikā which is often translated to Knowledge of the Middle Way, there are 8 logical debates in the text, all about Śūnyatā and whether it can be established.
中論是被翻譯了，但接下來對它的解釋變成是棘手的工作，討論半天也沒什麼結果，這時候道家的無字被拉進來，也或許是想用華人熟悉的字眼， 讓他們明白什麼是空?! 佛典傳入中國是東漢的時候，中論空法的翻譯是魏晉南北朝 時，印度高僧鳩摩羅什的作品，大量翻譯作品的出現是唐朝玄奘大師，從印度留學歸國以後的事情，這之前中國道家的說法、無為思想、書籍都已成熟，並且已在學術、文化方面、紮根。
Mūlamadhyamakakārikā was translated, but the troublesome works of explanation remained. There was no resolution for a while, and the word, "Nothing", from Taoist, was brought in. Perhaps they tried to use a word that was familiar to Chinese at the time to understand Śūnyatā. Buddhist Texts were introduced to China in Eastern Han Dynasty. Mūlamadhyamakakārikā was translated by an Indian monk named Kumārajīva during the Period of Disunity in China (225 to 589 AD).
Most of the translation on Buddist Texts was performed during Tang Dynasty after Master Xuanzang returned to China from India. By this time, Taoism was already very mature. The idea of Wu Wei[Note] and books from Taoism have already established deep roots in Chinese academic thoughts and culture.
半寄 Master Ban Ji
[Note] 無為 : Please refer to Wikipedia's entry on Wu Wei
2012年1月29日 星期日
無常真正的稱呼 3 The Real Name of Anicca 3
佛法有非常多的內容，就字義本身看，已清楚表達文字想傳遞的事實，為什麼已清晰的傳訊大部份人還是茫茫然? 答案應是對所謂大法的迷思! 總認為佛法浩瀚無邊，怎可能是那些字便能說完，所以愈疊愈多，恨不得窮盡所有中文去寫它，結果是論典比經典多出到難以數清的地步，這也無所謂，反正流傳的力量一定會造就論典的數目，比較糟糕的是真正的說法被扭曲。
Contents of Buddhism have already been communicated very clearly by their original words. Why are most people still lost given such clarity in the transmission? The answer should be that people are confused about the context. People always think Buddhism is limitless, how can it be told in so few words? So they piled more and more on top. The result is countless number of Buddhist Texts. Normally, this is fine, because the attempt to spread Buddhism will increase the number of Buddhist Texts. It is natural. However, the problem is the distortion of the real teachings.
就像畫錯了的地圖，拿著它指路，路不是走不到，就是怎麼走繞都在那裡! 這對有心人的傷害太大了! 法門本來沒什麼大小可言，以說清楚後能讓修學者走到，為主要的架構。
It's like take a wrong map to show you the way. It is not that you cannot get on the path. It is just that you will never get anywhere. This is very harmful to people who wants to advance. It is not important if a Practice method is big or small, but clarity, so that practitioners can reach the destination, should be the most important feature.
無常明白提示時間、及有形物質、無形空間的變動，無形空間最親切的體驗，記憶、生活堆積的回憶，在儲存也在流失，另一個角度看，從自己走動的步伐、一步步看到過去、現在、未來、諸行無常多麼好的修法，不要糟蹋了。
Anicca clearly tell us the changes of time, visible objects, and invisible space. The familiar experiences, memories and recollections of life are continuously accumulating and disappearing in the invisible space. From another angle, you can look at your steps, and see your past, now and future step by step. All phenomenons are anicca is such a great method as a Practice, don't waste it.
半寄 Master Ban Ji
上一篇 Previous Part
Contents of Buddhism have already been communicated very clearly by their original words. Why are most people still lost given such clarity in the transmission? The answer should be that people are confused about the context. People always think Buddhism is limitless, how can it be told in so few words? So they piled more and more on top. The result is countless number of Buddhist Texts. Normally, this is fine, because the attempt to spread Buddhism will increase the number of Buddhist Texts. It is natural. However, the problem is the distortion of the real teachings.
就像畫錯了的地圖，拿著它指路，路不是走不到，就是怎麼走繞都在那裡! 這對有心人的傷害太大了! 法門本來沒什麼大小可言，以說清楚後能讓修學者走到，為主要的架構。
It's like take a wrong map to show you the way. It is not that you cannot get on the path. It is just that you will never get anywhere. This is very harmful to people who wants to advance. It is not important if a Practice method is big or small, but clarity, so that practitioners can reach the destination, should be the most important feature.
無常明白提示時間、及有形物質、無形空間的變動，無形空間最親切的體驗，記憶、生活堆積的回憶，在儲存也在流失，另一個角度看，從自己走動的步伐、一步步看到過去、現在、未來、諸行無常多麼好的修法，不要糟蹋了。
Anicca clearly tell us the changes of time, visible objects, and invisible space. The familiar experiences, memories and recollections of life are continuously accumulating and disappearing in the invisible space. From another angle, you can look at your steps, and see your past, now and future step by step. All phenomenons are anicca is such a great method as a Practice, don't waste it.
半寄 Master Ban Ji
上一篇 Previous Part
2012年1月28日 星期六
無常真正的稱呼 2 The Real Name of Anicca 2
一個佛教徒懂得時間的概念很重要，它牽引你對變動的接受程度，無常的對照是常，常態為大眾所熟悉，就連自己的感情、感官、也是熟悉常態的運作，而無常就變成是要練習才能接受的現實。
It is important for a Buddhist to understand the concept of time, because it affects how to accept change. The opposite of impermanence (anicca) is permanence. People are familiar with permanence. Even your own feelings and senses are operate in a familiar and regular (permanent) fashion. So you need to practice in order to accept the reality of anicca.
人其實一直活在要求的狀態裡下，不好的要求它好，好的要求它不要變，但不管自己的假設為何? 要變動的仍然是在變，既然如此! 為什麼不打開眼睛，去看到變動具體的存在? 我在部落格文章，一直闡述明白理念的重要，理念不明猶如視野低垂，看不見事實、也看不見路，如同黑金與沙子擺在眼前，沒有眼力是無從分辨的，努力吸收理念，再賦予以辨別能力，就是一點一滴在培植眼力。
People always live in the state of constant "wants." We want bad to become good. We want good to not change. But we never consider why. Things that changes will still change, so why don't we open our eyes and see the reality of change? I have always been stressing the importance of understanding concepts. If you are not clear on the concepts, you cannot see the reality and cannot see a path. Just like you cannot tell the differences between black gold and sand if they are placed in front of you. You can develop this ability only by absorbing concepts, and giving yourself critical thinking abilities.
有眼力確認變動的事實存在，更細的是去體會時間變化(諸行無常)，這樣或許才能觸摸，用觸摸形容很驚聳吧! 時間怎麼觸摸? 讀者自己去理解，不提供解答。
It takes abilities to confirm the reality of changes. At a more detailed level, even to empirically experience time. (All phenomenons are anicca.) Maybe this way, anicca can be touch and feel. Is it shocking? How do you touch and feel time? I will leave that as an exercise for readers.
半寄 Master Ban Ji
It is important for a Buddhist to understand the concept of time, because it affects how to accept change. The opposite of impermanence (anicca) is permanence. People are familiar with permanence. Even your own feelings and senses are operate in a familiar and regular (permanent) fashion. So you need to practice in order to accept the reality of anicca.
人其實一直活在要求的狀態裡下，不好的要求它好，好的要求它不要變，但不管自己的假設為何? 要變動的仍然是在變，既然如此! 為什麼不打開眼睛，去看到變動具體的存在? 我在部落格文章，一直闡述明白理念的重要，理念不明猶如視野低垂，看不見事實、也看不見路，如同黑金與沙子擺在眼前，沒有眼力是無從分辨的，努力吸收理念，再賦予以辨別能力，就是一點一滴在培植眼力。
People always live in the state of constant "wants." We want bad to become good. We want good to not change. But we never consider why. Things that changes will still change, so why don't we open our eyes and see the reality of change? I have always been stressing the importance of understanding concepts. If you are not clear on the concepts, you cannot see the reality and cannot see a path. Just like you cannot tell the differences between black gold and sand if they are placed in front of you. You can develop this ability only by absorbing concepts, and giving yourself critical thinking abilities.
有眼力確認變動的事實存在，更細的是去體會時間變化(諸行無常)，這樣或許才能觸摸，用觸摸形容很驚聳吧! 時間怎麼觸摸? 讀者自己去理解，不提供解答。
It takes abilities to confirm the reality of changes. At a more detailed level, even to empirically experience time. (All phenomenons are anicca.) Maybe this way, anicca can be touch and feel. Is it shocking? How do you touch and feel time? I will leave that as an exercise for readers.
半寄 Master Ban Ji
2012年1月27日 星期五
無常真正的稱呼 1 The Real Name of Anicca 1
無常這兩個字，還需要寫嗎? 一聽就知道是往生的代名詞，如果不寫每次都得說的嘴破，因為無常不只是要表示往生而已，佛學有許多詞句被指非成是的用，不正本清源一下還真有些麻煩，因為真正的意思被取代，對想要修學的人思考形成障礙 。
Do I still need to write about anicca? It is obviously another word for "death". [Note] If I don't write about it, I will need to explain it over and over until I am blue in the face. Because anicca is not only about "death." Many words and phrases of Buddhism have been so abused and obfuscated, that it might be better to explain them. Because the real meaning of these words have been replaced, and this presents an obstacle for practitioners.
無常真正的意思是變動性，什麼東西變動速度最快 ? 答案是時間，佛教界公認的三法印之一、三法印是佛涅槃後用來認定什麼才是佛說的標準，主要原因是後代雜亂無章的說法一大堆，三法印提供佛學主要的脈絡，佛學說法再多也不能超出這個範圍。(註一)
The real meaning of anicca is "changeable." What changes the fastest? The answer is time, part of the Buddhism's Three Marks of Genuine Dharma. Three Marks of Genuine Dharma are used to determine if a Buddhist Text meets the standard of Buddha's teaching after Buddha achieve nirvana. This is because there are many chaotic and confusing presentations of Buddhism after the time of Buddha. So Three Marks of Genuine Dharma become Buddhism's most important ideas. No matter what you have to say about Buddhism, it can never exceed the boundary set by these three marks.
[ 諸行無常 ] 佔了三法印其中一個重要地位，如果我們用時間來說明無常，應該是很具體 ，時間一秒秒在飛逝 ， 好的 、 壞的 、喜歡的 、討厭的 、想留住的 、 不想留住的 、 都不受人掌握，一切都在變動中，讓想駐足的人茫然， 無所適從 ! 甚至排斥，但時間還是走了 !
"All phenomenons are anicca" is one third of Three Marks of Genuine Dharma. It should be very concrete if we use time to explain anicca. Time passes away every second, the good, the bad, the liked, the hated, the keepers, the throw-aways, none can be held on to by man kind. Everything is always changing, and made people who does not want to change at a loss, not knowing what to do. People even reject it, but time still left.
或許是變動性的東西無情居多，佛教徒不太能接受它，導致需要用到無常來形容事情時，都是已經要往生的代名詞 ! 這麼重要的法門 ，被誤導到如此狹隘的地方 ， 真是萬分可惜 !
Maybe it is because things that changes are mostly heartless and mindless, and Buddhists cannot accept it. So that when they need to describe something with anicca, it is usually about "death." It is a pity that such an important method had been lead to such a narrow confine.
( 註一 :三法印 : 一、諸行無常，二、諸法無我，三、涅槃寂靜。)
[Note1: Three Marks of Genuine Dharma: 1. All phenomenons are anicca, 2. All phenomenons' characteristics are anatta, 3. Still and silent nirvana)
半寄 Master Ban Ji
[Note: 無常 Anicca in Chinese is often used to denote life is impermanent, therefore, all about passing away.]
Do I still need to write about anicca? It is obviously another word for "death". [Note] If I don't write about it, I will need to explain it over and over until I am blue in the face. Because anicca is not only about "death." Many words and phrases of Buddhism have been so abused and obfuscated, that it might be better to explain them. Because the real meaning of these words have been replaced, and this presents an obstacle for practitioners.
無常真正的意思是變動性，什麼東西變動速度最快 ? 答案是時間，佛教界公認的三法印之一、三法印是佛涅槃後用來認定什麼才是佛說的標準，主要原因是後代雜亂無章的說法一大堆，三法印提供佛學主要的脈絡，佛學說法再多也不能超出這個範圍。(註一)
The real meaning of anicca is "changeable." What changes the fastest? The answer is time, part of the Buddhism's Three Marks of Genuine Dharma. Three Marks of Genuine Dharma are used to determine if a Buddhist Text meets the standard of Buddha's teaching after Buddha achieve nirvana. This is because there are many chaotic and confusing presentations of Buddhism after the time of Buddha. So Three Marks of Genuine Dharma become Buddhism's most important ideas. No matter what you have to say about Buddhism, it can never exceed the boundary set by these three marks.
[ 諸行無常 ] 佔了三法印其中一個重要地位，如果我們用時間來說明無常，應該是很具體 ，時間一秒秒在飛逝 ， 好的 、 壞的 、喜歡的 、討厭的 、想留住的 、 不想留住的 、 都不受人掌握，一切都在變動中，讓想駐足的人茫然， 無所適從 ! 甚至排斥，但時間還是走了 !
"All phenomenons are anicca" is one third of Three Marks of Genuine Dharma. It should be very concrete if we use time to explain anicca. Time passes away every second, the good, the bad, the liked, the hated, the keepers, the throw-aways, none can be held on to by man kind. Everything is always changing, and made people who does not want to change at a loss, not knowing what to do. People even reject it, but time still left.
或許是變動性的東西無情居多，佛教徒不太能接受它，導致需要用到無常來形容事情時，都是已經要往生的代名詞 ! 這麼重要的法門 ，被誤導到如此狹隘的地方 ， 真是萬分可惜 !
Maybe it is because things that changes are mostly heartless and mindless, and Buddhists cannot accept it. So that when they need to describe something with anicca, it is usually about "death." It is a pity that such an important method had been lead to such a narrow confine.
( 註一 :三法印 : 一、諸行無常，二、諸法無我，三、涅槃寂靜。)
[Note1: Three Marks of Genuine Dharma: 1. All phenomenons are anicca, 2. All phenomenons' characteristics are anatta, 3. Still and silent nirvana)
半寄 Master Ban Ji
[Note: 無常 Anicca in Chinese is often used to denote life is impermanent, therefore, all about passing away.]
2012年1月26日 星期四
佛法的思向 26 A Guide to Buddhist Thoughts 26
佛陀所提到的愚痴，重點在於自我的完全解脫。不講「原罪」，不強調「道德」，亦即在真相上做真實的體認。如是對人的瞋恨與歡喜當有超然的看法與內涵，如無法正視人本身有愚痴相（即內心一種完全我的存在，塞滿了無法思考）你宣說什麼，都祇是丟給眾生一條繩子綁他們痛苦不堪。
Buddha's talk of foolish ignorance is about liberation. Buddha did not talk about "Original Sin" and did not emphasize "Morality". He experienced the Truth in the reality. So he had a superior understanding of human emotions such as anger, hate and joy. If you do not face the foolish ignorance (A mind that is filled with "I" that limits reasoning) in people, whatever you said to them will just tie them up so that they suffer without end.
通過愚痴相後，到達真正的「無我」誰跟誰的關係，都是真正的自由的平等的。
One you have pasted foolish ignorance and really reached anattā, you will see that all relationships between people are free and equal.
為什麼佛教不講「罪」？原因在於覺得這樣沒有辦法解決人類根本的問題。佛陀所宣說的一切法門，都重解脫，換句話說，希望你一直前進。講罪祇會牽絆一個人，讓人打從心裏，抬不起頭來。這樣說是不是抹殺人本身會犯錯的機率？絕非如此。佛陀是要你具慚愧心，承認錯誤，真心懺悔，全力重生。
Why doesn't Buddhism talk about "Sin"? Because talking about "Sin" cannot solve the fundamental problem of humanity. Everything Buddha taught put great emphasis on "Liberation", hoping that you keep moving forward. Talk of "Sin" will only tie a person down so that he can never lift his head up. But this cannot remove any chance of making mistakes. Buddha wanted you to repent, admit mistakes and do everything you can to reborn.
其實佛教宏揚到最後，所宣說的，大多已是後代高僧的說法（大乘佛教）。佛陀的說法反而未見宏揚（至少在中國、日本、韓國都是如此）。
Actually, at this moment, most of the Buddhism that are taught today is all the teaching of Dharma masters that came after Buddha (Mahāyāna Buddhism). The original teaching of Buddha has not been carried forward. (At least in China, Japan and Korea.)
原因只有一個，百分之九十九的人，都無法依靠自己的心靈、思想而活。 而佛陀正是宣說自由意志、智慧的人。
There is only one reason why this is the case, 99% of the people cannot rely on their own heart and mind. But Buddha is a person that declared freedom of will and wisdom.
上一篇 Previous Part
Buddha's talk of foolish ignorance is about liberation. Buddha did not talk about "Original Sin" and did not emphasize "Morality". He experienced the Truth in the reality. So he had a superior understanding of human emotions such as anger, hate and joy. If you do not face the foolish ignorance (A mind that is filled with "I" that limits reasoning) in people, whatever you said to them will just tie them up so that they suffer without end.
通過愚痴相後，到達真正的「無我」誰跟誰的關係，都是真正的自由的平等的。
One you have pasted foolish ignorance and really reached anattā, you will see that all relationships between people are free and equal.
為什麼佛教不講「罪」？原因在於覺得這樣沒有辦法解決人類根本的問題。佛陀所宣說的一切法門，都重解脫，換句話說，希望你一直前進。講罪祇會牽絆一個人，讓人打從心裏，抬不起頭來。這樣說是不是抹殺人本身會犯錯的機率？絕非如此。佛陀是要你具慚愧心，承認錯誤，真心懺悔，全力重生。
Why doesn't Buddhism talk about "Sin"? Because talking about "Sin" cannot solve the fundamental problem of humanity. Everything Buddha taught put great emphasis on "Liberation", hoping that you keep moving forward. Talk of "Sin" will only tie a person down so that he can never lift his head up. But this cannot remove any chance of making mistakes. Buddha wanted you to repent, admit mistakes and do everything you can to reborn.
其實佛教宏揚到最後，所宣說的，大多已是後代高僧的說法（大乘佛教）。佛陀的說法反而未見宏揚（至少在中國、日本、韓國都是如此）。
Actually, at this moment, most of the Buddhism that are taught today is all the teaching of Dharma masters that came after Buddha (Mahāyāna Buddhism). The original teaching of Buddha has not been carried forward. (At least in China, Japan and Korea.)
原因只有一個，百分之九十九的人，都無法依靠自己的心靈、思想而活。 而佛陀正是宣說自由意志、智慧的人。
There is only one reason why this is the case, 99% of the people cannot rely on their own heart and mind. But Buddha is a person that declared freedom of will and wisdom.
上一篇 Previous Part
2012年1月25日 星期三
正見 2 The Right View 2
I constantly run into the same type of differences in view with anicca and anattā when reading other Buddhist materials.
在讀其他佛教作品時，我也常常碰到對「無常」和「無我」有不同見解的情形。
I know we have not really discuss anicca and anattā in detail so far, only hinted at them. This is because unless you really understand Śūnyatā, it is hard to discuss anicca and anattā in such a way that you can accept them.
我知道，到目前為止，我們還沒有真正討論過 「無常」和「無我」。這是因為，除非您真的了解「空」，否則您不會接受我對「無常」和「無我」的說法。
If I tell you anicca (impermanence) simply means that every phenomenons changes constantly and continuously. Anattā (not-self) means that "I" changes constantly and continuously. And that's it! Can you accept these answers?
如果我說，「無常」，是每一個現象不斷的在變。 「無我」是「我」不斷的在變。 就是這樣而已，您能接受嗎？
You might not, because this is so obviously, that everyone is intuitively aware of these "facts". You might think that whatever Buddha realize must be more profound than these.
您也許不能，因為這太明顯了。 每個人都直覺的去了解這些「事實」。 您可能會認為佛的覺悟應該比這些更深奧、更難懂。
But remember that Buddha was educating people two thousands years ago. They have a drastic different living environment and knowledge than we do today. Just like today, you don't need to teach your 3 years old child how to use a computer, but need to buy a lot of book and constant tutoring to teach your grandparent how to use a computer. It's the same with Buddha's teachings. If Buddha is alive today, he would probably use different words and phrases to tell you what he knows.
但佛陀是在教兩千年前的人。 兩千年前的人跟我們有很大不同的生活環境和知識。 就像今天，您不需要教3歲孩子如何使用電腦，但需要買大量的書籍和不斷指導來教您的祖父母電腦。 佛陀的教誨也是一樣。 如果佛陀活在今天，他也許會使用不同的詞和字來告訴您，他覺悟了什麼。
But I digress. A lot of teachers and writers cannot accept such a simple definition of anicca and anattā either. They might agree on what it means, but they differs on implications. They all seems to think that anicca and anattā must imply something that transcend humanity as we know it.
言歸正傳，回到主題。 很多教師和作家也不能接受這麼簡單的定義，他們也許會同意，但觀點會不一樣。 因為他們覺得佛陀說的「無常」和「無我」應該有一些超越人類的東西。
Because of this, they come up with, to me, seemingly strange ways to Practice.
所以，他們會有一些（對我來說）很難理解的修行。
One method seems to think that anattā is a tool, a strategy that will help a practitioner achieve enlightenment. I do not disagree with this approach. However, in this method, a practitioner is suppose to create some good qualities, such as self-reliant, responsibility, and heedful, and use these qualities as crutches to help the practitioners to get to anattā, at which point, the practitioners is suppose to throw all these good qualities away, because he would no longer need them.
例如，有一種修行是用「無我」作為一個工具或一種策略來幫修行者覺悟。 我可以同意這種想法。 但是這種修行是要修行者去創造一些好的素質，如：自力更生、責任感、細心，來幫修行者達到「無我」，然後，把這些好的素質全部丟掉，因為一個「無我」的人不需要這些東西。
But my real question is why? Why throw away good qualities that we so carefully cultivate? Of course this method wants you to throw away your bad qualities too. So if you do end up at anattā, you would have no qualities? I suppose they would say the quality that remain is anattā, which is unconditional happiness. Happiness itself is an emotion, whether conditional or unconditional, right? So there is still something that is attached to this unconditional happiness, and the five Skandhas are still needed feel this happiness, right? So what has changed? And how do you really go about throwing away all qualities about you any way?
為什麼？ 為什麼要丟掉精心培育的素質？ 當然，這種修行也要您扔掉壞的素質。 所以，「無我」的人都沒有素質？ 他們也許會說「無我」，就是無行的快樂。 但是，快樂本身是一種情感，不論有行或無行。 所以仍然有東西存在來接受，仍然有五蘊來感覺這種無行的快樂，不是嗎？ 這個境界是「無我」嗎？您要如何去丟掉所有的素質？
Is it possible that the fact that they are able to create good qualities themselves is anattā in and of itself? That is, they are Practing anattā without knowing it? Because of anattā, they are able to change themselves.
是否有可能：他們能夠創造好的素質就是因為「無我」？ 也就是說，他們在不知覺的情況下修行「無我」，因為「無我」，他們才能改變。
What do you think which one is the right view?
您覺得哪個才是「正見」呢？
It is correct that Right View is very important. But it is more than just knowledge, but how you handle the knowledge. It is useful to ponder a knowledge from different angles in order to figure out the right way to look and treat a knowledge.
「正見」很重要沒錯。 但「正見」不是「正知識」，是如何看待知識。用不同的角度去思考，才能找出正確的觀點，這才是「正見」。
上一篇 Previous Part
在讀其他佛教作品時，我也常常碰到對「無常」和「無我」有不同見解的情形。
I know we have not really discuss anicca and anattā in detail so far, only hinted at them. This is because unless you really understand Śūnyatā, it is hard to discuss anicca and anattā in such a way that you can accept them.
我知道，到目前為止，我們還沒有真正討論過 「無常」和「無我」。這是因為，除非您真的了解「空」，否則您不會接受我對「無常」和「無我」的說法。
If I tell you anicca (impermanence) simply means that every phenomenons changes constantly and continuously. Anattā (not-self) means that "I" changes constantly and continuously. And that's it! Can you accept these answers?
如果我說，「無常」，是每一個現象不斷的在變。 「無我」是「我」不斷的在變。 就是這樣而已，您能接受嗎？
You might not, because this is so obviously, that everyone is intuitively aware of these "facts". You might think that whatever Buddha realize must be more profound than these.
您也許不能，因為這太明顯了。 每個人都直覺的去了解這些「事實」。 您可能會認為佛的覺悟應該比這些更深奧、更難懂。
But remember that Buddha was educating people two thousands years ago. They have a drastic different living environment and knowledge than we do today. Just like today, you don't need to teach your 3 years old child how to use a computer, but need to buy a lot of book and constant tutoring to teach your grandparent how to use a computer. It's the same with Buddha's teachings. If Buddha is alive today, he would probably use different words and phrases to tell you what he knows.
但佛陀是在教兩千年前的人。 兩千年前的人跟我們有很大不同的生活環境和知識。 就像今天，您不需要教3歲孩子如何使用電腦，但需要買大量的書籍和不斷指導來教您的祖父母電腦。 佛陀的教誨也是一樣。 如果佛陀活在今天，他也許會使用不同的詞和字來告訴您，他覺悟了什麼。
But I digress. A lot of teachers and writers cannot accept such a simple definition of anicca and anattā either. They might agree on what it means, but they differs on implications. They all seems to think that anicca and anattā must imply something that transcend humanity as we know it.
言歸正傳，回到主題。 很多教師和作家也不能接受這麼簡單的定義，他們也許會同意，但觀點會不一樣。 因為他們覺得佛陀說的「無常」和「無我」應該有一些超越人類的東西。
Because of this, they come up with, to me, seemingly strange ways to Practice.
所以，他們會有一些（對我來說）很難理解的修行。
One method seems to think that anattā is a tool, a strategy that will help a practitioner achieve enlightenment. I do not disagree with this approach. However, in this method, a practitioner is suppose to create some good qualities, such as self-reliant, responsibility, and heedful, and use these qualities as crutches to help the practitioners to get to anattā, at which point, the practitioners is suppose to throw all these good qualities away, because he would no longer need them.
例如，有一種修行是用「無我」作為一個工具或一種策略來幫修行者覺悟。 我可以同意這種想法。 但是這種修行是要修行者去創造一些好的素質，如：自力更生、責任感、細心，來幫修行者達到「無我」，然後，把這些好的素質全部丟掉，因為一個「無我」的人不需要這些東西。
But my real question is why? Why throw away good qualities that we so carefully cultivate? Of course this method wants you to throw away your bad qualities too. So if you do end up at anattā, you would have no qualities? I suppose they would say the quality that remain is anattā, which is unconditional happiness. Happiness itself is an emotion, whether conditional or unconditional, right? So there is still something that is attached to this unconditional happiness, and the five Skandhas are still needed feel this happiness, right? So what has changed? And how do you really go about throwing away all qualities about you any way?
為什麼？ 為什麼要丟掉精心培育的素質？ 當然，這種修行也要您扔掉壞的素質。 所以，「無我」的人都沒有素質？ 他們也許會說「無我」，就是無行的快樂。 但是，快樂本身是一種情感，不論有行或無行。 所以仍然有東西存在來接受，仍然有五蘊來感覺這種無行的快樂，不是嗎？ 這個境界是「無我」嗎？您要如何去丟掉所有的素質？
Is it possible that the fact that they are able to create good qualities themselves is anattā in and of itself? That is, they are Practing anattā without knowing it? Because of anattā, they are able to change themselves.
是否有可能：他們能夠創造好的素質就是因為「無我」？ 也就是說，他們在不知覺的情況下修行「無我」，因為「無我」，他們才能改變。
What do you think which one is the right view?
您覺得哪個才是「正見」呢？
It is correct that Right View is very important. But it is more than just knowledge, but how you handle the knowledge. It is useful to ponder a knowledge from different angles in order to figure out the right way to look and treat a knowledge.
「正見」很重要沒錯。 但「正見」不是「正知識」，是如何看待知識。用不同的角度去思考，才能找出正確的觀點，這才是「正見」。
上一篇 Previous Part
2012年1月24日 星期二
正見 1 The Right View 1
When Buddha talked about the Right View in Noble Eightfold Path, is he only talking about the knowledge of Four Noble Truths, Karma and Three Marks of Existence (Anicca, Dukkha and anattā ). Is knowing and accepting that these are the truth of our existences the only requirement for having the Right View?
在八正道中佛陀提到「正見」，在一般的說法，「正見」好像只是知道和接受「四聖諦」、「因緣法」、「無常」、「苦」和「無我」。真是這樣嗎？
When I read Buddhist publications, either on the web or in books and articles, I cannot help but wonder at the conclusions of these publications. In some cases, the authors and I do not share the same definition of some words and phrases common in Buddhism. So my disagreement with them is understandable. But in other cases, we shared the same definitions. It seems like we only differ in the implication of these words and phrases. These differences will lead us down different paths.
在網絡、書籍或一些文章裡頭，可以發現：某些佛教刊物的作者所下的結論，常常讓我們走向不同的路。有時，一些作者跟我一樣不同意某些佛教常見的詞的定義，而有些地方，我跟其它作者對這些詞的定義，持相同看法，唯一不同是對這些詞的用法。這些差異讓我們走向不同的路。
For example, I see questions on whether some actions are allowable under Buddha's teaching. Often, the answers will be framed in the percepts and virtues or karma. Often, karma are used as a restraint to limit one's action and used to justify the percepts and virtues. This view of karma turn us into automatons. This view seems to be saying that there is a complete list of things that we can do and cannot do. If we believe in Buddhism and want to be enlightened, we just have to do the things that are allowed on this list, and don't do what's not allowed. Only if we can get our hands on this list!
例如， 我看到一些問題，是關於：某些行為，身為一個佛教徒是否能做。常常，答案是用「戒」跟「善」或「因緣果」來回答。這樣的「因緣果」好像變成是用來約束一個人的行為，且也是用來交待「戒」跟「善」。如此「因緣果」的觀點，把人變成機器人。那觀點是說：世上好像有一個列表，裡頭所有能做、不能做的事都寫在上面；如果相信佛教，也想要覺悟，我們只需做此列表中允許的事，不做不允許的事。只要我們能夠拿到、遵照這個列表所示，大家都可以成佛！
But why would an enlightened person need such a list? Wouldn't an enlightened person be able to think for themselves what they should and should not do under a circumstance? Even if we need some aids, such as a list like this, to help us to enlightenment, would we be able to go from following rules all our lives to a free thinker over night?
但是，一位覺者為什麼會需要這樣的列表？覺者，不是都能思考一件事該不該做嗎？即使我們需要這樣的列表來幫助我們覺悟，我們能夠一夜之間從「遵循規則」跳到「自由思想」的人嗎？
So let us look at this from another point of view. In this view, the purpose of teaching us about Karma is not to tell us what we should and should not do. Instead, the purpose is to tell us that there are unavoidable consequences to everything that we do. It is not to delineate "right" from "wrong". It is to tell us that there are "pleasant" and "unpleasant" consequences. It tells us that perform we perform an action, we need to think about its consequences. If we are clear on the consequences, then we will need to be handle it, because the consequences will never go away by itself.
因此，讓我們從另一個角度來看「因緣果」。這觀點認為，佛陀教我們「因緣果」不是要告訴我們什麼是應該，什麼是不應該。 佛陀的目的是告訴我們，所做的一切都有逃不了的後果。他不是要規劃「對」跟「錯」。他要我們知道所有的行為都有「愉快」或「不愉快」的後果。如果明確一件事的後果，做這件事就得準備去承擔結果，因為後果永遠不會自己消失。
Given the same definition of Karma, one view forces us to constantly think about what is allowed and what is not allowed. The other view wants us to think for ourselves and take responsibility for our own actions. Given that Buddha is someone who is enlightened, which is the correct view? Which will get us closer to enlightenment?
這兩個觀點都用同樣「因緣果」的定義。一個觀點逼迫我們不斷的去想什麼是允許的，什麼是不允許的；另一個觀點，要我們自己去想、且為自己的行為承擔責任。 佛陀是一位大覺者，所以，哪一個觀點是「正見」呢？哪一個會讓我們更接近覺悟的那一刻呢？
在八正道中佛陀提到「正見」，在一般的說法，「正見」好像只是知道和接受「四聖諦」、「因緣法」、「無常」、「苦」和「無我」。真是這樣嗎？
When I read Buddhist publications, either on the web or in books and articles, I cannot help but wonder at the conclusions of these publications. In some cases, the authors and I do not share the same definition of some words and phrases common in Buddhism. So my disagreement with them is understandable. But in other cases, we shared the same definitions. It seems like we only differ in the implication of these words and phrases. These differences will lead us down different paths.
在網絡、書籍或一些文章裡頭，可以發現：某些佛教刊物的作者所下的結論，常常讓我們走向不同的路。有時，一些作者跟我一樣不同意某些佛教常見的詞的定義，而有些地方，我跟其它作者對這些詞的定義，持相同看法，唯一不同是對這些詞的用法。這些差異讓我們走向不同的路。
For example, I see questions on whether some actions are allowable under Buddha's teaching. Often, the answers will be framed in the percepts and virtues or karma. Often, karma are used as a restraint to limit one's action and used to justify the percepts and virtues. This view of karma turn us into automatons. This view seems to be saying that there is a complete list of things that we can do and cannot do. If we believe in Buddhism and want to be enlightened, we just have to do the things that are allowed on this list, and don't do what's not allowed. Only if we can get our hands on this list!
例如， 我看到一些問題，是關於：某些行為，身為一個佛教徒是否能做。常常，答案是用「戒」跟「善」或「因緣果」來回答。這樣的「因緣果」好像變成是用來約束一個人的行為，且也是用來交待「戒」跟「善」。如此「因緣果」的觀點，把人變成機器人。那觀點是說：世上好像有一個列表，裡頭所有能做、不能做的事都寫在上面；如果相信佛教，也想要覺悟，我們只需做此列表中允許的事，不做不允許的事。只要我們能夠拿到、遵照這個列表所示，大家都可以成佛！
But why would an enlightened person need such a list? Wouldn't an enlightened person be able to think for themselves what they should and should not do under a circumstance? Even if we need some aids, such as a list like this, to help us to enlightenment, would we be able to go from following rules all our lives to a free thinker over night?
但是，一位覺者為什麼會需要這樣的列表？覺者，不是都能思考一件事該不該做嗎？即使我們需要這樣的列表來幫助我們覺悟，我們能夠一夜之間從「遵循規則」跳到「自由思想」的人嗎？
So let us look at this from another point of view. In this view, the purpose of teaching us about Karma is not to tell us what we should and should not do. Instead, the purpose is to tell us that there are unavoidable consequences to everything that we do. It is not to delineate "right" from "wrong". It is to tell us that there are "pleasant" and "unpleasant" consequences. It tells us that perform we perform an action, we need to think about its consequences. If we are clear on the consequences, then we will need to be handle it, because the consequences will never go away by itself.
因此，讓我們從另一個角度來看「因緣果」。這觀點認為，佛陀教我們「因緣果」不是要告訴我們什麼是應該，什麼是不應該。 佛陀的目的是告訴我們，所做的一切都有逃不了的後果。他不是要規劃「對」跟「錯」。他要我們知道所有的行為都有「愉快」或「不愉快」的後果。如果明確一件事的後果，做這件事就得準備去承擔結果，因為後果永遠不會自己消失。
Given the same definition of Karma, one view forces us to constantly think about what is allowed and what is not allowed. The other view wants us to think for ourselves and take responsibility for our own actions. Given that Buddha is someone who is enlightened, which is the correct view? Which will get us closer to enlightenment?
這兩個觀點都用同樣「因緣果」的定義。一個觀點逼迫我們不斷的去想什麼是允許的，什麼是不允許的；另一個觀點，要我們自己去想、且為自己的行為承擔責任。 佛陀是一位大覺者，所以，哪一個觀點是「正見」呢？哪一個會讓我們更接近覺悟的那一刻呢？
2012年1月23日 星期一
新年快樂 Happy Chinese New Year
Happy Chinese New Year! It is nice to have two New Years in a single month.
祝福大家新年快樂！一個月有兩個新年真好！
祝福大家新年快樂！一個月有兩個新年真好！
2012年1月22日 星期日
佛法的思向 25 A Guide to Buddhist Thoughts 25
如果你是個佛教徒，請你正視「佛性」和「神性」的差別點。
If you are Buddhist, please be clear on the differences between "Buddha-Nature" and "Divinity."
會有「神性」的產生是因人類在生存中，發覺人有很多沒有辦法抵抗，還有許多人無法做到、無法留住的事，有了這種莫可奈何的心情，便想有另外一隻有力的手來幫忙完成，其間的過程，都產生在發覺小我的懦弱後，而延伸到大我，那大我就是所謂的「神」。
"Divinity" was created by human beings because people find that there are a lot of events that we cannot withstand in our course of survival. Also, many people know there are things that they cannot accomplish, or cannot maintain, and developed a hopeless attitude. So they imagined a helping hand. After discovering a weaker "smaller I", a "big I" was created. The "big I" is called "god."
「佛性」的說法，著重在對現實的觀察，如一切事物都是變化性的，所以叫無常，人必須仰賴空氣、食物、知識而活，所以不承認人是自由，絕對的個體，能體悟這些現實的真相又稱覺者，從中對照便能知「佛性」跟「神性」不同的點。
"Buddha nature" is focused on the observation of reality, like all things are changeable, so it is called "anicca." People needs to rely on air, food and knowledge in order to live, so it doesn't agree that a person is a free, absolute body. A person who can empirically understand these realities is called the "awaken one" From here, you should be able to understand the differences between "Buddha nature" and "divinity".
一個透過乞求。
One requires prayer.
一個透過自我的覺悟。
One require awakening of oneself.
佛教本身不講「人從哪裏來，要到哪裏去？」而講輪迴，如圖所示，一個圈圈你能說哪個是起點？哪個是終點嗎？只要你沒有力氣從那個圈圈跳脫，告訴你「人從哪裏來，要到哪裏去？」都是徒然。
Buddhism does not talk about "Where do we come from, and where are we going?" Buddhism talks about cycles. On a circle, can you say where is the start, and where is the end? If you don't have the strength to jump out of the circle, telling you "Where do we come from, and where we are going" is useless.
唯一的，只能靠說，從佛法的體證，跳出那個圈圈，如箭頭所指，彼時出來的你一看，大概也只覺得因為人類有痴，所以永遠只是兜圈圈（輪迴）。
The only thing we can say is that once you jumping out of the circle, shown as an arrow on the picture, you will think that people are ignorant, so they are always running around in circle.
應該要知道，宗教裏頭只有佛陀正視過人類本身有他的愚痴點，這不是講罪和講道德可以比擬的。
You should know, in all the religion, only Buddha acknowledged that mankind has his own foolishness. This is not comparable with the talk of sin and morality.
原因一：講「罪」人生下來如祇有這一世，一個什麼都不知的嬰兒，為什麼一出生就得背上枷鎖？如出生就有原罪，人祇能在懺悔、乞求中過。生命到底有何意義？
Reason 1: If a person only have this life, then why should a new born must be burdened with the shackles of "sin"? If we are born with "original sins", then we can only live in repentance and prayers. What would be the meaning to our lives?
原因二：道德權衡的標準，牽涉各國家地方文化太深。道德裏，有太多的遣責，但卻不見得符合人性、道德可以規範，但提攜的成份少，至少我認為如此。
Reason 2: Moral standards usually are deeply influenced by the cultures of countries and regions. In morality, there are many condemnations that might make sense with regard to human nature. Morality can be standardized, but it's usually unable to support and guide. At least I thought so.
上一篇 Previous Part Next Part 下一篇
If you are Buddhist, please be clear on the differences between "Buddha-Nature" and "Divinity."
會有「神性」的產生是因人類在生存中，發覺人有很多沒有辦法抵抗，還有許多人無法做到、無法留住的事，有了這種莫可奈何的心情，便想有另外一隻有力的手來幫忙完成，其間的過程，都產生在發覺小我的懦弱後，而延伸到大我，那大我就是所謂的「神」。
"Divinity" was created by human beings because people find that there are a lot of events that we cannot withstand in our course of survival. Also, many people know there are things that they cannot accomplish, or cannot maintain, and developed a hopeless attitude. So they imagined a helping hand. After discovering a weaker "smaller I", a "big I" was created. The "big I" is called "god."
「佛性」的說法，著重在對現實的觀察，如一切事物都是變化性的，所以叫無常，人必須仰賴空氣、食物、知識而活，所以不承認人是自由，絕對的個體，能體悟這些現實的真相又稱覺者，從中對照便能知「佛性」跟「神性」不同的點。
"Buddha nature" is focused on the observation of reality, like all things are changeable, so it is called "anicca." People needs to rely on air, food and knowledge in order to live, so it doesn't agree that a person is a free, absolute body. A person who can empirically understand these realities is called the "awaken one" From here, you should be able to understand the differences between "Buddha nature" and "divinity".
一個透過乞求。
One requires prayer.
一個透過自我的覺悟。
One require awakening of oneself.
佛教本身不講「人從哪裏來，要到哪裏去？」而講輪迴，如圖所示，一個圈圈你能說哪個是起點？哪個是終點嗎？只要你沒有力氣從那個圈圈跳脫，告訴你「人從哪裏來，要到哪裏去？」都是徒然。
Buddhism does not talk about "Where do we come from, and where are we going?" Buddhism talks about cycles. On a circle, can you say where is the start, and where is the end? If you don't have the strength to jump out of the circle, telling you "Where do we come from, and where we are going" is useless.
唯一的，只能靠說，從佛法的體證，跳出那個圈圈，如箭頭所指，彼時出來的你一看，大概也只覺得因為人類有痴，所以永遠只是兜圈圈（輪迴）。
The only thing we can say is that once you jumping out of the circle, shown as an arrow on the picture, you will think that people are ignorant, so they are always running around in circle.
應該要知道，宗教裏頭只有佛陀正視過人類本身有他的愚痴點，這不是講罪和講道德可以比擬的。
You should know, in all the religion, only Buddha acknowledged that mankind has his own foolishness. This is not comparable with the talk of sin and morality.
原因一：講「罪」人生下來如祇有這一世，一個什麼都不知的嬰兒，為什麼一出生就得背上枷鎖？如出生就有原罪，人祇能在懺悔、乞求中過。生命到底有何意義？
Reason 1: If a person only have this life, then why should a new born must be burdened with the shackles of "sin"? If we are born with "original sins", then we can only live in repentance and prayers. What would be the meaning to our lives?
原因二：道德權衡的標準，牽涉各國家地方文化太深。道德裏，有太多的遣責，但卻不見得符合人性、道德可以規範，但提攜的成份少，至少我認為如此。
Reason 2: Moral standards usually are deeply influenced by the cultures of countries and regions. In morality, there are many condemnations that might make sense with regard to human nature. Morality can be standardized, but it's usually unable to support and guide. At least I thought so.
上一篇 Previous Part Next Part 下一篇
2012年1月21日 星期六
一即一切 3 One is All 3
在現實的世界裡，一件事是一件事的道理，一件事可以包括或做為表達一切事的說法，是無法理解的，中國唐朝時有一位名叫李渤的人，問智常禪師，經典上說：「芥子納須彌怎麼可能? 」
In the real life, an issue has its own principle. It is not reasonable to think one issue can include or represent all issues. In Tang dynasty, there is a person named Li Bo, he asked Zen Master Zhichang: "Buddhist Texts talked about putting Mount Meru in a mustard seed. How can that be done?"
意思是一個很小單位的東西，怎麼可能裝下像喜馬拉雅山那麼大個的容量，禪師回答說；你讀的書那麼多，為什麼都可以裝在那麼小的腦袋裡? 這也是大與小之間的比喻，看起來是很好的回答，想一下，腦要裝下書的學問，也是一本本消化過的，腦用它的條理去作屬於它範圍能做的事，也不等於書就在腦裡，就算書在腦裡，想運用出來又是另外一套程序，腦也不等於一切，一即是多，如果可以成立，理論內容尚要補述很多。
What this question means is that how can a small item contain something as big as the Himalayas? Zen master replied, "You read so many books, how can they all fit into your brain?" This is another comparison of large and small, and seem like a good answer. But think about it, in order for brain to fit all the knowledge of books, it still needs to digest them one at a time. The brain uses its methods to do what it can. It does not mean that books are in the brain. Even if books are in the brain, it will require another method to take them out and apply them. Furthermore, brain is not "All." In order to establish "one is many", there still a lot of theories that need to be filled out.
在現實裡事情通常會因人的糾結、或現場情形顯得複雜，想要在事與理之間無礙，其困難度恐怕不是想像而已，真正做事的人，任何人都必得承當成功與失敗所帶來的一切，如果真可以無礙，也是夢寐以求的。
In real life, an issue will usually be complicated by the people's relationships or the complexity of the circumstance. The difficulty involved to be "unobtrusive in principle and phenomenon." is unimaginable. A person who actually do things will need to be responsible and accept the results of success and failure. If everything can be "unobtrusive", it will only probably occur in dreams.
佛學在華人思想推動下，美的飄逸出塵，誰都希望得到這樣的境界，但真正面臨現實的殘酷時，總願意自己有雙充滿能力的手，好拉拔自己，所以我選從缺陷中修持，先面對老、病、死、的路下手，再談超越，不是圓滿。
Buddhism's elegant beauty was developed by Chinese thoughts. Everyone wants this state of mind, but when they faced the cruel reality, we all hope that we have powerful hands that can pull ourselves out of the situation. Therefore, I choose to Practice amid defects. I choose to face old age, sickness and death first, then work out how to surpass them, and not harmonious perfection.
超越是屬於自己的，有可能! 圓融是對普羅大眾的，難! 話說回來世間真有圓滿，文學是首先消失的，古今中外多少文學之美與殘缺一起發出光芒!
It is possible to surpass yourself. But harmonious perfection is difficult. But, if the world actually has harmonious perfection, literature will probably be the first to disappear. After all, many literary beauties shine alongside with imperfections.
半寄 Master Ban Ji
上一篇 Previous Part
In the real life, an issue has its own principle. It is not reasonable to think one issue can include or represent all issues. In Tang dynasty, there is a person named Li Bo, he asked Zen Master Zhichang: "Buddhist Texts talked about putting Mount Meru in a mustard seed. How can that be done?"
意思是一個很小單位的東西，怎麼可能裝下像喜馬拉雅山那麼大個的容量，禪師回答說；你讀的書那麼多，為什麼都可以裝在那麼小的腦袋裡? 這也是大與小之間的比喻，看起來是很好的回答，想一下，腦要裝下書的學問，也是一本本消化過的，腦用它的條理去作屬於它範圍能做的事，也不等於書就在腦裡，就算書在腦裡，想運用出來又是另外一套程序，腦也不等於一切，一即是多，如果可以成立，理論內容尚要補述很多。
What this question means is that how can a small item contain something as big as the Himalayas? Zen master replied, "You read so many books, how can they all fit into your brain?" This is another comparison of large and small, and seem like a good answer. But think about it, in order for brain to fit all the knowledge of books, it still needs to digest them one at a time. The brain uses its methods to do what it can. It does not mean that books are in the brain. Even if books are in the brain, it will require another method to take them out and apply them. Furthermore, brain is not "All." In order to establish "one is many", there still a lot of theories that need to be filled out.
在現實裡事情通常會因人的糾結、或現場情形顯得複雜，想要在事與理之間無礙，其困難度恐怕不是想像而已，真正做事的人，任何人都必得承當成功與失敗所帶來的一切，如果真可以無礙，也是夢寐以求的。
In real life, an issue will usually be complicated by the people's relationships or the complexity of the circumstance. The difficulty involved to be "unobtrusive in principle and phenomenon." is unimaginable. A person who actually do things will need to be responsible and accept the results of success and failure. If everything can be "unobtrusive", it will only probably occur in dreams.
佛學在華人思想推動下，美的飄逸出塵，誰都希望得到這樣的境界，但真正面臨現實的殘酷時，總願意自己有雙充滿能力的手，好拉拔自己，所以我選從缺陷中修持，先面對老、病、死、的路下手，再談超越，不是圓滿。
Buddhism's elegant beauty was developed by Chinese thoughts. Everyone wants this state of mind, but when they faced the cruel reality, we all hope that we have powerful hands that can pull ourselves out of the situation. Therefore, I choose to Practice amid defects. I choose to face old age, sickness and death first, then work out how to surpass them, and not harmonious perfection.
超越是屬於自己的，有可能! 圓融是對普羅大眾的，難! 話說回來世間真有圓滿，文學是首先消失的，古今中外多少文學之美與殘缺一起發出光芒!
It is possible to surpass yourself. But harmonious perfection is difficult. But, if the world actually has harmonious perfection, literature will probably be the first to disappear. After all, many literary beauties shine alongside with imperfections.
半寄 Master Ban Ji
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