神秘經驗 About mysterious experience

神秘經驗 About mysterious experience

相信很多人都有求神拜佛的經驗，不管你的祈求內容是什麼 ?  應該都會想知道究竟有沒有神在聆聽你訴說?

About mysterious experience
I believe many people have worshipped Buddha at temples to pray to gods for blessing before. No matter what you earnestly pray for, you may wonder if there is a god listening to your prayer.

 

神給你好運氣，是祂製造出來的?! 還是祂去別的地方拿的，人們一定肯定說，祂製造出來的，因為神無所不能(請注意，神的定義是廣泛包含各民族被祈求的神)，在這裡 我不想探討神是不是存在? 我比較有興趣說說人性。

在很多神話裡，都記載說有些特殊人格但也屬於人的人，祂們一生下來，就是無敵鐵金鋼，既不怕水也不怕火，因為掌握水與火甚至大地一切的，正是祂們。

一般人生下來就有人性，會貪婪，膽小，陷害別人，這些特質無敵鐵金鋼一點點都沒有，祂有的是權勢，勇敢，智慧，而且不需要歷練，徹頭徹尾的天生麗質，還好像，應該說是屬於祂的資源永遠都用不完，誰站在這樣人的面前，都顯得渺小，自卑，除了頂禮膜拜加祈求祂給自己一些什麼外! 還能想些什麼?

Does god himself make the good luck he gives you? Or does he take it from somewhere else? People will certainly say god makes it himself because he is almighty. (please note, the definition of god here extensively includes gods that people of various nationalities earnestly hope to) Here, I don’t want to probe into if god exists. I am more interested in talking about human nature.

A lot of myths speak of some humans with special characteristics. They were born almighty and fearless of fire and water. It’s they that control fire, water, and even everything in the world.

Ordinary people are born with human nature, such as greed, timid, and framing others. In contrast, the almighty, born perfect in power, brevity, and wisdom, seem to own endless resources effortlessly.

Whoever standing in front of such people appears insignificantly small, inferior. What else can he think of other than worshiping or praying?

 

世界上各個宗教所寫著的書，我看是數也數不完，既然要寫這麼多書，還發明一大堆修持的方法，基本上就是承認誰都是人，需要透過磨練才有較令人滿意的樣子.

如果說一個教主或導師一生下來就跟我們不一樣，祂沒有人性的麻煩跟無能，請問我如何跟祂學習，克服人性的本領，就算只是祈求祂給自己一些什麼 ! 那也要祂聽的懂(哈)，比如說，一個醫生從來沒有過生病的經驗，從來沒有喔! 那 他真的知道你身體的痛苦，真的知道什麼叫做痛(因為他沒有痛過)。如果你是他的病人，他會允許你的病他治不好嗎?  治不好一定是病人的問題 !?  因為他沒生病過。

同樣的，如果你祈求好運，那好運就來臨，你不必負擔任何支出，你真的可以就這麼放心享用，因為神特別眷顧自己，因為自己實在是長的太可愛了，還是自己已經淪為魔鬼的人員，還很高興在享用大餐。

There are countless religious books about all kinds of methods for practicing in the world. These books basically admit that Practice enables humans to become better and more satisfying. If a founder of a religion or a mentor were born differently from us and free of human weakness, could he teach me how to overcome human weakness? How can he answer my prayer? He should at least understand what I lack and am praying for. For example, if a doctor is never ever sick, not even once, can he really understand the pain of your body or what pain is? (because he has never experienced pain before). If you are his patient, will he accept that he is unable to cure you? It must be your problem if he can’t cure you. Because he doesn’t get sick. Similarly, if you get whatever you pray for at no expense every time, can you enjoy your good luck at ease? Why do you always get what you pray for? Is it because you are so adorable and God favors you? Or is it just because you have sunk down into being a member of devils unconsciously?

 

 很多的神話敘述把人性這部份抽離，一抽開人性後，讓有人性的人無從對應(不知道沒有一般人性格的人，是長什麼樣子?)，無從對應當然更無法分辨祂是誰? 那如果說我很怯懦，需要能力，也承認自己是這樣的人，等於把精神體從看不見的世界，拉到自己摸的著的眼前，也就是清楚知道自己欠缺的是什麼!?這時候很多神秘的幻想應該會消失。

In many myth stories, human nature is drawn out, letting a man with human emotions not know how to deal with his human nature.(I wonder what a person without human nature looks like) If I confess that I am coward and need ability to overcome it, I drag myself from the invisible world to face problems at present.

And much mysterious imagination may disappear at this instant.

佛教自己常說佛陀是大醫王，能治癒眾生一切病(指心理病)，卻也不允許說他是從人修學成功的，也是認為一生下來就有神蹟，結果很多本來可以談的清楚的修法，硬被說成神秘經驗。

Buddhists regard Buddha as King of the doctor, who can heal all mental sicknesses. They think he was great because he was born of miracles, not because he succeeded in elevating himself from a human being. This attitude forces many practicing methods which can be clarified originally to become mysterious.

 

是不是人性本來就希望有救世主，由救世主去承擔一切，才是神話形成的主要原因，希望有救世主當然不希望祂是人，如果是人怎麼來救我，甚至於承受自己的罪。

回頭看人也太小看自己了，人性雖然很麻煩，對有心去對治自己的人，依然可以走出一條大道，比如說；我每次做錯事就讓自己做討論，還付出努力要赳正自己，時間一久應該可以見到不一樣的自己，這種有成就的改造自己，相信會讓人覺的活著很重要，因為要花很多時間塑造自己，自己創造的自己，意義上來說，遠遠勝過一切神蹟。

Is it humanity to hope for a savior to shoulder everything for us and thus forms mythology? We don’t expect the savior to be a human being. How can a human save us and shoulder our sin? Actually, human beings underestimate themselves. Though human nature is troublesome, those who are determined to cultivate themselves can still walk their own paths. For example, every time when I do something wrong, I reflect on my behavior and take actions to correct it up. I may see a different me after doing this for a long time. The achievement of self-remolding makes living worthwhile. Spending long time remolding and constructing ourselves means far more beyond the miracles of gods.

 

 

如果佛陀真的是遠勝於一般人的人，那他的偉大來自教學與修行成功，不是生下來就跟我們不一樣。

Should Buddha be greater than ordinary people, it’s because he succeeded in cultivating himself by Practice, not because he was born differently from us.

 

 

看不見的空間可以付予許多的想像，愈神秘人們愈有興趣，但一個人通過努力讓怯懦變勇敢時，那也是夢寐以求的。

Things beyond sight leave much space for imagination. The more mysterious it is, the more interested we are. Making efforts to elevate ourselves, to turn cowardliness into brevity is also what we seek eagerly.

  Master Ban Ji
  Translated by Grace Tsai
  Proofread by Sophiea Kuo   

忍耐 About tolerance

忍耐  About tolerance

有人跟我說，有宗教信仰後，對別人的不好態度都用忍耐面對，結果弄得自己疲乏，事情也沒有解決。

自古忍耐就是一種美德，不斷被讚頌著，其實每一種對人事的看法，都無法臆測真正實行以後，它會呈現的面貌，也不見得是被提倡的想法不對，用幾個角度來看看，1 如果對別人的不友善，都無法忍受，那有可能自己也得常陷入跟人紛爭的世界，2 如果每件不愉快的事都用忍耐的態度去承受，誰都會被壓垮，3 有良心的人反擊別人以後，通常會自己先難過

About tolerance

Someone tells me a view that a religious practitioner should tolerate all the negative attitudes from others. However, tolerance doesn’t solve the problem, only to make one exhausted.

Tolerance, in Chinese culture, has been a virtue for long and is praised constantly. No one can predict exactly what will happen if we bring our ideas toward people/ things into action. The view mentioned above may not be wrong. However, let’s consider it in some angles. First, if we can’t endure unfriendliness from others, we may often have to conflict with others. Second, whoever collapses if he takes everything negative with tolerance. Third, after fighting back, a conscientious man usually feels sorry first.

有宗教信仰的人，通常認為我不犯人，別人也不要犯我，這是一種事情還沒發生，就已經想好了的立場，結果往往是挨打，因為別人不是你可以掌握的，別人也不見得認同你，但認同忍耐的人，也不會輕易相信忍耐是沒有用的，那是不是會造成一種現象，被攻擊後一直安慰自己，我這麼忍耐事情一定會自動解決，我相信有天理的制裁。

A religious man usually presumes that if I don’t attack people, they won’t attack me. But he often suffers. You can’t control others because they may not see eye to eye with you. People choosing to tolerant don’t accept tolerance is useless easily. After being attacked, they comfort and persuade themselves that things will be solved by themselves if they keep tolerating. They believe attackers will be punished by justice.

剖析一下，被攻擊是動態，有動作的，靜待事情被解決是靜態的，哪一個會產生作用(結果)，如果自己完全清楚事情要解決，是要去想辦法做的，這樣的話，對自己的遭遇是不是會有不一樣的看法，至少比忍耐多出幾種想法，做法。

Just to analyze, being attacked is dynamic and in action, while waiting quietly for things to be solved is static. Which can cause an effect (a result)? Once you know clearly something needs to be solved, you should try to solve it. This way, you will take your situation differently. And other than tolerating, you will have more ideas and ways of facing it.

佛學裡邊提供了打坐(增強定力，進而產生抗壓能力)思考能力(想辦法解決事情)，定與慧交換使用，但對一般人來說，太遙遠了，摸不著，然而人際關係本身就是一個大題目，自己沒有一些思想內容，怎麼能讓自己過上好日子?! 更何況大部份的教學都傾向清心寡欲，不與人爭，讓人不選擇忍耐都不行，外面都說:退一步海闊天空，但退一步所帶來的傷害，要自己承當得起來。跟進一步都是一樣的，進一步也不容易。

Buddhism provides meditation (to build up concentration and the ability to resist pressure) and thinking ability (to have wisdom to solve problems). Concentration and Buddhist wisdom swap to use in Buddhism practice. But it’s too distant and untouchable for ordinary people. The interpersonal relationship itself is a big issue. How can you live confidently and freely if you don’t think and work out your own philosophy of life? Most teachings require us to have less desire, not to conflict with others, and thus force us to tolerate. Some may preach, “One step back, all troubles away.” But when stepping back, you need to face the music just as progressing further. Neither is easy.

 

 

真實的釋迦佛陀帶著一個大團體在活動(出家，在家二眾)，不可能只教人忍耐，如同孔子帶三千子弟，教學方式也是面面俱全，大家都期盼帶出智，仁，勇的弟子，絕非只是一個教學觀點而已，後世的人自己懶惰變得只喜歡簡易的，自以為瀟洒的哲學，我說；退一步海是藍的，進一步海也是藍的，不要再隨意給別人口號似的哲理，一個帽子一扣，扣死所有人的腦袋，偏偏喜歡給人帶帽子的，一大堆。

再有，人傾全力去解決事情，事情也不見得就被解決，這也是有智慧的人必須接受的。

半寄

 The real Buddha led and taught big groups of people (monks/nuns and Buddhists at home), and he definitely not taught them to tolerant only. Just as Confucius had 3000 pupils, his teaching methods were well considered in every respect. Both hope to train their pupils to be wise, kind, and brave, instead of teaching them only one viewpoint. The later generation tends to like simplified and (what they think) smart philosophy because of their laziness. I say, “When stepping back, the trouble is there. And when progressing further, the trouble is also there. “Don’t teach people slogan-like philosophy easily because it stops many people from thinking. Unfortunately, many people like to preach such philosophy.

Furthermore, sometimes things just can not be solved even when we try our best to solve them. A person with wisdom also needs to accept this fact.
 

 Master Ban Ji

 Translated by Grace Tsai

 Proofread  by Sophiea Kuo

 

 

 

 

 

 

 

 

 

 

 

論佛學念頭(想法) About the notion in Buddhism

About  the notion in Buddhism
我用新的，易懂的觀點再來寫一些內容，讓佛學更易於一目了然
論佛學念頭(想法)

生 老 病 死 人生四大階段，前面三個階段容易看見，唯有死亡孤單而且看不到，也無法再跟旁人交代什麼感受，一切任憑活著的人想像，於是有人認為死亡前有了什麼想法 (也就是所謂念頭) 是會引導人去投胎在那邊的，比如說；我死亡前很生氣(瞋恨心)不管生氣是為了什麼 ? 都可以導引我去投胎在所謂瞋恨世界裡。
 I will write some articles in a new and easy to understand viewpoint to make Buddhist teachings easier and clearer.

About the notion in Buddhism

Everyone experiences four stages in his life ---birth, aging, illness and death. We can observe the first three stages easily. Only death is lonely and invisible. Since a dead person can not tell how he feels to other people, everything about death is but the imagination from the living people. Therefore, some people may suppose that what a man thinks (so-called a notion) before death may lead him to reincarnate in a certain world. For example, if a man were angry before his death, he would be led to a world of anger and hatred, no matter why he was so angry.

 

佛教講輪迴也就是一部份學說認為人有下一世；有下一世去哪裡投胎，出生，就變的很重要。但是佛教也講因，緣，果，一生的努力應該是最重要的，比如說；我一生樂於助人，累積了100分的助人果實，不可能因為我要去世時跟人有些不愉快，便一切化為烏有，反之，我一生不樂於助人，也不可能去世前做了一件1分的善事，就可以得到100分的果。
Some Buddhist teachings discuss transmigration (of the soul) and an afterlife. If there’s an afterlife, where we may reincarnate becomes important. However, Buddha also taught us about Causes, Conditions, and Karmic results (Karma). According to Karma, all the efforts in our life should be the most important. For example, if I am glad to help others in my life, I may accumulate 100 points of Karmic results of helping people. The 100-point Karmic result will not disappear completely just because I have something unpleasant with other people before my death. Contrarily, if I am not happy to help others, I will not get a 100-point Karmic result just because I have done a one-point good deed before my death.

人一生的行為就是一個記錄器，你(妳)耕耘的一切帶著你(妳)走向自己的路，自己的前途，這才是佛法要說的，死亡，人生最後階段，也是最無力的階段，真能引發什麼下一世的後果嗎 ?

The acts in one’s life are like a recorder. All your efforts lead you to your own path and to your own future. This is what Buddha really tried to teach us. Can death, the last and the most helpless stage of one’s life, result in any consequences in an afterlife?

在所有的佛經裡，都要求修學者必須要有智慧，有智慧的第一個條件是大腦要動，但是大部份的人都是照單全收，比如我前面說的，有人說動一個唸頭(想法)便可以引導你去哪裡 ?!

All Buddhist texts require practitioners to have wisdom. The pre-requisite to be wise is to have your brain question, think and distinguish. However, most people accept things without doubt, such as the argument I discussed before “a notion before death determines where you may go”.

事實是人的大腦24小時都在動，請問諸君哪一個想法會這麼可怕，一下就把人帶到一個世界，能一下就把人帶走的，只有一個，不管好與壞，是想法加執行力造就的力量。

In fact, our brain runs twenty four hours a day. What kind of inking, may I ask, is so powerful that it can lead a man to a certain world right away? Only one thought, whether good or bad, can do this. It’s the power of putting a thought into practice.

為什麼念頭(想法)在修行路上變得這麼重要，稍有練習過打坐的人都知道，一坐下來整個腦袋亂七八糟，所謂妄念紛飛，這時候自己通常會嚇倒，好像從來不認識自己一般，從來不知道自己的腦袋這麼亂。

Why does a thought become so important in practice? A man who has the experience of meditation knows that once sitting down, he has all kinds of thoughts in his brain. He may be shocked by the unfamiliar self and his chaotic brain.

 很多修學過的人，都希望自己能有一顆清晰的腦袋，一個聽從自己的大腦，叫它不要亂想它就要乖乖入定(專心)，於是在修學過程中有念頭(想法)是不對的，漸漸形成共識，還有在極端安靜的氣氛裡，哪怕一個呼吸都顯得很清楚，沉重，混濁，更何況來自內心的一切想法，就算是妄念紛飛都顯得可怕。

Many practitioners hope to have clear brains.  They hope to have brains that listen to themselves and can concentrate right away when they ask. Therefore, it becomes a common consensus that it’s wrong to have thoughts when in practice. In a silent atmosphere, even a breath appears so obvious, heavy and loud, not to mention of all the thoughts in the brain. The chaotic thoughts in the brain appear so horrible.

  

被自己嚇一大跳後，對大腦裡的念頭開始感到可怕，從起初練習打坐，到跟自己的想法拉扯，反反復復訓練自己專心，兩三年後有些人大腦專注力獲得提升，站上高一層的修學者開始覺得大腦蘊藏無限寶藏，延著大腦產生的學問，大量大量出現。

After being shocked by themselves, people start to feel horrible about the thoughts in their brains. From practicing meditation, torn by their own thoughts, to training themselves to concentrate over and over again, some people elevate the concentration of their brains after two or three years . The high-level practitioners start to feel the brains contain endless treasures and numerous knowledge emerged.


人自我發現自己，進一步築構成學理，過程也像歷險記，有血有淚有歡樂。

The process of a man finding himself and further forming a theory is just like an adventure. It’s full of tears and joys.

用腦的人相信腦,用身體的人相信身體,其實一個念頭（想法）就衹能是一個因（起頭）,不管是平時的想法或者是打坐中有的念頭，都需要緣（動力作用）的助長,緣是條件成立的関鍵,更可能是一件事情或者修行成不成功的主要因素，比如說; 我想自己種菜吃，想有什麼？是一個因, 再下來從擁有種子到播下種子，到灌溉，除蟲,施肥，種種緣的條件促成，才能再論及果的收成.

Those who use their brains trust their brains, and those who use their bodies trust their bodies. Actually, a single thought can only be a Cause( start). A notion, whether in ordinary times or in meditation, needs the help of a Condition(the power of putting a thought into practice). The Condition is the crux to determine whether a condition is valid or not, and even, to determine whether a thing /practice is successful or not. For example, I want to grow some vegetables to eat. What kind of vegetable I want to eat is a Cause. The following steps of having seeds, planting seeds, watering, getting rid of bugs, and fertilizing bring about the harvest. All kinds of conditions, the Condition, contribute to Karmic results.

如果有人在大腦裡耕耘成功，那真是可喜可賀，要不然平常人的一個念頭，真真是太薄弱了，怎可能決定自己的命運。

It’s worth celebrating if a man succeeds in cultivating his brain.  Otherwise, how can a man’s notion, I fit were so weak and powerless, can determine his own destiny

我住的這地方傳播一個念頭的說法，影響很多人最後一口氣。

半寄

The statement that notion before death affects the last breath of many people is widely spread in the place where I live (here in Taiwan).
 

Master Ban Ji 
                                                                                                         Translated by Grace Tsai
                                                                                                         Proofread by Sophiea Kuo
                                                                                            
                                                                                    

                                                                                           

開始的結束 The End of The Beginning

After Master Ban Ji finished "Body and Spirits (Why I Practice Nidānas)," she told me that she's all finished. She felt that she had said everything she wanted to say about Buddhism and the Practice of Buddhism.

半寄師父寫完 『肉體與精神 (我為什麼修因緣法)』後，跟我說她寫完了。她覺得已經說了對佛教和修行所有想說的話。

For me, I am at a point on the path that it is no longer about theoretical understanding. It is now more about daily training to strengthen myself. Just like an athlete who needs to train daily to make himself stronger, faster, more precise and agile, Practice Buddhism is the same. So it is unlikely that I will have much to write about.

而我 ，在這條路上，不需要每天的探討理論的理解，而是訓練，以加強自己。就像一個運動選手需要每天訓練使自己更強，更快，更精確和敏捷，修行也是一樣。因此，我不太會有太多內容可以寫。

If there are any new articles, it will probably only be in the form of reader questions or contributions.

新的文章可能只會是讀者回饋或問題。

All of our articles can be categorized into four sections.

我們所有的文章，可以分為四部。

There is "A Guide to Buddhist Thoughts" that can be consider the background text for our Practice.

《佛法的思向》可以說是我們的法門的指南。

Our Method describes our method, and my personal experiences while Practicing the method.

修行法門說明我們的法門，和我個人的經驗。

Investigation into Practice are articles based on my observations of the Practice while on the Path, and Master Ban Ji's discussions on the subject of Practice.

修行探討的文章是我在修行中的觀察和半寄師父對修行的討論。

Finally, Buddhism Notes contains miscellaneous articles on topics that might interest Buddhists and not necessary relate to Practice.

最後! 佛教雜記有一些主題佛教徒可能會有興趣，但不一定跟修行有關。

We will continue to monitor our emails and blogs for any questions and comments.

我們會繼續留意我們的電子郵件和回答問題。

修行方向 An Approach for Practice

修行方法:

A method for Practice:

1. 先了解自己，從日常生活的應對中，觀察自己是用什麼態度及方法在處世，碰到事情是用什麼心情面對與處理的，從中看到自己的優點及缺失，才能知道自己需要什麼樣的修改。(我想不論你修哪一派的法門，不了解自己的人如何去修學與進步?! 我很懷疑。如果把上面的說法轉變成佛陀的說法，就是不知道自己究竟是怎麼造業? 與造福的?)

1. First, you need to understand yourself. You need to observe your attitudes and approaches in your daily encounters. You need to know how you face a situation, and what your feelings are. From these, you need to be able to see your strong and week points, so you know how to improve yourself. (I think regardless of schools or traditions, you will not be able to practice and improve if you don't understand yourself. If Buddha was going to make the same point, he would say that you would not know how you create good and bad karma if you don't understand yourself.)

2. 廣泛的閱讀或旅行是必要的，不讀書無法具備思考能力，不旅行不知人生命的不同，視野無法展開，歷代高僧達練者通常有旅行的經驗，唐朝的代表人物玄奘，到近代的虛雲，提出人間佛教的太虛，更遠及歐洲旅遊，讀書與旅行如無法兼具，又以讀書為第一條件。

2. An extensive reading and travel is necessary. If you don't read, you will not obtain ability to reason. If you don't travel, you will not know the differences in people's lives and you will not be able to expand your mind. Historically, many eminent monks had traveled extensively, from Tang Dynasty's Master Xuanzang to Master Hsu Yun of the 20th century. Even the originator of Humanistic Buddhism, Master Taixu, had traveled as far as Europe. If you cannot do both reading and traveling, reading should be a priority.

3. 建立常態性的思維能力，例如；你已選修因緣法，除看懂相關書籍外，還必須常常思考因緣法在跟自己說什麼? 自己懂得它的思考方向嗎? 努力以赴的奠下基礎後，在日常生活的應用上會漸漸熟悉，進而帶出修學因緣法的樂趣。

3. You need to establish a habit to think and reason constantly. For example, if you have chosen to practice Nidānas, other than studying related materials, you also need to think what Nidānas is saying to you. Do you know how to reason with it? If you make efforts in establishing a foundation, and used it in daily life, you will slowly see the joy of learning and practicing Nidānas.

這是我走過的路跟讀者分享。

These are my personal experience.

半寄 Master Ban Ji

善念 Virtuous Thoughts

"Virtuous Thoughts" [Note] can constantly be found in every Buddhist books and teachings. I like to discuss this a bit.

「善念」這兩個字常常出現在佛教書籍和教誨裡。 我們討論看看。

Every Buddhist schools talk about "thoughts". I think many schools talked about be "mindful" of the rise and fall of your thoughts. Don't they ever wonder where it came from? They talk about letting your mind be empty of thoughts, so that you can experience Śūnyatā. If they don't know where the thoughts came from, how would they know they are completely empty of thoughts. They would only know they are no longer able to observe any thoughts, because they have trained their mind not to see them.

每個佛教宗派都談到「念頭」，大部分都要您去「觀」「念頭」的生滅。 但不知道他們有沒有想過它是從哪裡來的呢？ 他們要您的腦海裡沒有「念頭」，來體會「空」。 但如果不知道「念頭」來自何處，怎麼會知道完全沒有「念頭」。 只能知道觀察不到「念頭」，因為他們訓練頭腦不去看。

However, mindfulness of your thought is a good practice for people, because when a thought is raised and observed, you will get a chance to evaluate it before it becomes real. You are given a chance to accept and reject that thought, before "Yuan" is created.

但是，留心您的思想也不錯。 因為當一個想法發生，您會得到一個機會去評估它。 一個機會在緣起之前去接受或拒絕這個想法。

People came to this world equally, only differ in the accumulated Karma. This difference in Karma is reflected in their birth, their family and their encounters in their lives. But everyone is given a new chance in life to improve themselves and to become a great man.

人是平等的來到這個世間，僅差在各人所累積的因果報應。 這些因果報應可以從一個人的出生，家庭和生活經驗查覺。 但是每個人都有機會在生活中提高自己，成為大人相。

Life, is a test of human nature. People are tested every day with every encounter in their lives. Every choices that they made either increase their "good karma" or "bad karma." The problem is that it is hard to read the results, because some results reflect immediate actions, but others are caused by a long forgotten past. But a person only need to look at their encounters and surroundings, to know where they are on their karmic balance sheet. The acts of the past are only useful as a tool for reflection, for learning. It is the acts of this instant that counts.

生命，是人性的考驗。 每一件事都是一個測試。 在每一個測試，每一個選擇，一個人可以增加自 己的「善業」或「惡業」。 問題是，「果」很難了解。 因為有些「果」馬上發生，而有些是被人遺忘的「業」所造成。 一個人只需要看看自己的遭遇和周圍，就知道自己的「業報」的資產負債表。 忘記的「業」不是很重要，唯一有用的是用過去的行為作為自我反省的工具。 「當下」的行為是最重要的。

On the surface, an act either can be labeled virtuous or not on the surface. But while that act has its own karmic results, it is more important for people to understand the thoughts behind the act. A virtuous act can manifest from an un-virtuous thought, while an un-virtuous act can came from a virtuous thought.

表面上，一個行為可以分為「善行」或「惡行」。 雖然行為有其自身的「果」，更重要的是行為後面的「念頭」。 一件「善行」可以從「惡念」而生，一個「惡行」也可以來自「善念」。

Thoughts came from our human nature. Virtuous thoughts are the result of the matured human emotions, while un-virtuous thoughts are the results of weaknesses. Doing a virtuous act because of an un-virtuous thought will only reinforce the weakness. Why? Because virtuous acts are often applauded by the society, if un-virtuous thoughts are rewarded, would the weakness not be reinforced?

「念頭」來自於「人性」。 「善念」是成熟​​的情緒的果。 「惡念」來自於我們的弱點。 因為「惡念」來做「善行」只會加強的 一個人的弱點。 為什麼呢？ 因為「善行」會受到社會的歡迎。 如果「惡念」有獎勵，弱點不會更弱嗎？

For example, people love to do charity works. Everyone knows that doing charity works can bring them good karma. There is nothing wrong with this, because we all have to work for good karma, just like we all have to go to work to make money. But for some people, there are additional reasons deep within them, maybe its a need for "love and attention", "companionship" or "prestige". On the surface, it doesn't look like such a bad thing, but if this need represents a weakness, usually greed, "for love", "for attention" or "for flattery", than it needs to be discovered and eliminated. It requires self-reflection to do so. People know. They just don't want to see it.

例如，大家都喜歡做慈善工作。 大家都知道，做慈善工作，能夠為他們帶來好人緣跟「福報」。 這樣想沒有錯，因為我們都需要努力來得「福報」，就像我們都為了錢去工作。 但對某些人來說，還有其他原因，深在其中，也許他渴望「愛」，「伴」或「名譽」。 表面上看起來還好，但如果這個渴望是一個弱點，通常是貪，「貪愛」，「貪關注」或「貪奉承」，那這個弱點也需要被發現和消除。 一個 人需要自我反省來發現這種弱點。 大家自己心裡都有數，只不想看。

Here, virtuous and un-virtuous acts are what the recipient of the act or some member of society might think of as virtuous or un-virtuous. For example, when you punished a child for misdeeds, the child might think you have performed an un-virtuous act because the child does not understand why. Some people might think your punishment does not fit the misdeed, therefore un-virtuous. If you don't punish a child for misdeeds, other people might think you are un-virtuous for not educating your child. Another example is that a solider, in order to protect his people, might have do a lot of un-virtuous acts.

這裡，「善行」和「惡行」是某些社會或受者所認定的「善」與「惡」。 例如，懲罰一個小孩，小孩會認為您做了「惡行」，因為他不明白為什麼要被懲罰。　某些人會認為您懲罰不適當，所以也認定您做的是「惡行」。　如果不懲罰，某些人會認為這也是「惡行」，因為他們覺得您沒有在教小孩。　另一個例子， 一個軍人，為了保護家人，也許需要做很多「公認」的「惡行」。

Like school, the tests of life are not consists of just quiz. There are occasional major tests. These tests are easy to detect, because they are dramatic. You will know when they occur because of the emotional highs and lows. The result of this test could be a turning point. The biggest test of your life is when you have a need to perform an un-virtuous act for a virtuous reason. Because this is when all of your human characters are tested it. Can you sacrifice something dear to you (and not just your life) to do the right thing?

就像學校，生命的考驗不只是平常考而已。 有偶爾的重大考驗。 這些重大考驗很容易察覺，因為它們有聲有色。 你會知道它們來了，因為情感會有很大的起伏。 這個考驗可能是一個轉點。 您的人生最大的考驗是，當您需要為了「善念」來做一件「惡行」，因為所有的「人性」都會受到考驗。 能為了「善念」來犧牲自己所渴望的嗎 (不一定是生命。)？

But life is lenient, because even if you get it wrong, you given more chances to get it right. But to have a chance to get it right next time, you need to keep asking yourself "Why?", constantly self-reflect. Otherwise, the next time will be the same as this time, and you will only accumulate further negative karmic debt with no way out.

但是生命是寬容的，因為即使您這一次作錯，您還會有其他的機會。 但是，如果您想要在下一次做對的選擇，您需要不斷地問自己「為什麼？」，不斷地在平常考時自我反省。 否則，下一次將會有一樣的錯誤。 這樣下去，您只會一直累積「惡業」而沒有出路。

The simplest way to practice Buddhism is to simply constantly keep virtuous thoughts, constantly reflect on your actions and be the best person that you can be.

所以，最簡單的修行是不斷的保持善念，不斷的反思自己的行為，和好好做人。

[Note] 善念 Virtuous Thoughts are sometimes translated as "Skillful Thoughts" in English. But I think virtuous is better. Sometimes, "Thoughts" are translated as "Intentions."

修行與輪迴 Practice and Samsara

Practice is a very difficult and sometimes very cruel experience.

修行是一個非常困難，有時很殘酷的經驗。

It is about discovering your weaknesses and remove them, one at the time. While doing so, the bad karmic debts that were the result of your weaknesses will demand payment. The karmic debts associated with this particular weakness will come due, because you are attempting to remove the weakness. If you don't make the payment, you will not be able to improve. But the payment is hard, because it requires you to do things contrary to your weaknesses.

修行是發現自己的弱點，並一個個的去刪除它們。 當您發現了一個弱點，這個弱點所造成的「業障」會爆發。 有關這個弱點的「業債」將到期，因為您正在試圖刪除這個弱點。 如果您不還「業債」，您無法進步。 但自動還「業債」是很難的，因為您需要做違背自己的弱點的事。

Words do not convey the difficulties, because people always associate payment with material possessions.

字不能表達這樣的困難，因為大家總是覺得還「業債」跟物質財富有關。

But people forget that payment sometimes must be with emotions. The hardest emotions to repaid is love. The news is full of stories of people cheating on their spouses or women who entice married men to leave their wives. But if you caused another family to disintegrate, you must paid with the disintegration of your family. If you caused the disintegration of a happy family, the karmic debt will wait for you to have a happy family, no matter how many lifetimes.

但是，大家忘記「業債」有時與情緒有關。 最難的是「愛」。 新聞上常常有外遇而導致家庭分裂的故事。 如果您造成一個家庭的分裂，您必須用自己的家庭的分裂來還。 如果這是一個幸福的家庭，「業障」會等您有一個幸福的家庭，不管多少世。

If a person in this situation was not Practicing, the payment comes due naturally, and he will find his family disintegrate in front of him. You can imagine the grief this person will face. This person can do nothing but ask "Why? Why does this happen to me? I am such a good person, never done anything wrong, never hurt anyone." He asked because he does not know the bad karmic deed that he had performed in one of his past life.

如果一個人在這種情況下沒有在修行，到時，他會發現他的家庭突然在他面前瓦解。您應該可以想像，這個人所面臨的悲痛。 他只能問：「為什麼？為什麼會這樣對我，我這麼好的人，從來沒有做錯事，從來沒有傷害任何人，為什麼？」因為他不知道他前世所做的事。

But if this person is a practitioner, he will have some understanding of the bad karmic deed in his previous life. Then, the question becomes if he has the courage to do the right thing. The right thing might be to volunteering leave and dissolve this family and hurt everyone in the process. Because the alternative can be even worse. But the right thing will seem cruel, not only to him, but to everyone in the world. The family friends and relatives will not understand and accept his choice. His family members bear the sorrow of the separation. He must bear not only the sorrow, and the consequence of making the choice and find himself all alone in the world, with everyone accusing him of doing the wrong thing. And he will have no defense, he can only accept the accusation.

但如果這個人有在修，他將對他前世所做的事有些瞭解。 問題就變成，他有沒有勇氣，去做正確的事。 正確的事可能是自願離開和解散這個家庭，也傷害在這個過程中的每一個人。 因為其他的選擇更糟。 但是正確的事會顯得很殘忍。 家庭的朋友和親戚不會理解和接受他的選擇。 他的家人承受「生離」的苦。 他必須承擔「生離」苦，也必須承擔選擇的後果，每個人都會指責他做了錯事，害了人家，但他也無法回應，只能在世界上獨自接受社會的眼光。

This is not to say that his choices are binary: to separate or not to separate. There are other possible decisions that he could make and paths that he can take. The crux for the practitioner is: in this time of ultimate distress, can he keep Buddha's teachings in his heart and mind and to practice Buddha's teachings in real life.

這並不是說，他的選擇只有「生離」或「不生離」。 他還有其他選擇，其他的路。　但重點是，在這個最堅苦的時刻，他能不能心存佛法，也在現實生活中運用佛法。

Life is samsara, because we all hurt each other, emotionally, one time or another. I hurt her, she hurt him, and he hurt me. There is no beginning and the end to this chain of Nidānas , not at this point.

生命是輪迴，因為我們都互相傷害，在情感上。 我傷害了她，她傷害了他，他也傷害了我。 這樣的因缘沒有開始也沒有結束。

Sometimes, the only way out is to do the cruelest thing a person can do to himself. Because it is the best terrible choice that is available. Because if you can advance to the point that other people cannot hurt you emotionally, then you will have no need to hurt other people. This is how to be liberated. You need to be liberated first, before you can save others.

有時，唯一的出路是做對自己最殘酷的事情。 因為這是所有可怕的選擇中最好的。 因為如果您能修到不被傷害，您就不需要傷害別人。 這樣才能解脫。 自己要先解脫，才能救別人。

We Practice, so that in the most distressing and confusing times of our lives, we can remember Buddha's teaching and apply Dharma in the most difficult situation.

修行的目的是讓我們在最堅苦、最痛心混亂的時刻，記得跟運用佛法來幫我們面對考驗。

肉體與精神 5 (我為什麼修因緣法) Body and Spirits 5 (Why I Practice Nidānas )

用因緣詮釋一下心經   :  觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空。


I would like to use Nidānas to interpret the Heart Sutra.


When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā.


通過因緣法解釋； 【觀自在菩薩，體悟深沉的因緣法，進入甚深的因緣法，看見五蘊在因緣法下，呈現空寂。】


If I use Nidānas to explain this, it would become:


When Bodhisattva Avalokiteshvara was experiencing deep Nidānas, and penetrating even deeper into Nidānas, he saw that Five Skandhas exhibit Kōngjì[Note].


這是大乘佛學的精義，卻可以從身體觀照起來，進入，回頭看看自己的身體，呈現什麼? 不是當下，不是借給你用的，是因緣所生法，我說即是空 (中觀論)。


This is the essence of Mahayana Buddhism. But it can be illuminated, see, penetrated from the body. When I turned around to see my own body, what did I see? Not "This Instant" and not a loan. It is "The law of creation by nidānas, I said is Śūnyatā" (Mūlamadhyamakakārikā).


半寄 Master Ban Ji


[Note] 空寂: I choose to translate this phonetically because I don't think I can do it correctly in English.


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肉體與精神 4 (我為什麼修因緣法) Body and Spirits 4 (Why I Practice Nidānas )

中國有位趙州禪師(778年至897年) ，【學者問他什麼是禪! 他回答說: 我要去小便】，去小便也是禪嗎? 當然! 若不是!? 哪一件事比這一件事重要? 人真的可以祇要精神，而不顧肉體? 肉體給予自己的真都是髒的，或者真相是精神無肉體支撐，根本無法動彈，而肉體無有精神存在也祇剩下行屍走肉的軀殼。

There is a story about a Chinese Zen Master, Zhàozhōu Cōngshěn (778 AD to 897 AD). A person ask him what is Chan (Zen). He answered: I am going to urinate. Is urinating Zen? Of course! If it is not, what is more important? Can people really only need the "spirit/mind" and ignore the "body?" Is it really true that the body only give you what is dirty? Or is the truth that without the body, the spirit/mind is totally helpless, and body without the spirit is just a walking zombie?

真有形而上跟形而下的差別? 人可能這般的被切割成兩個層面? 還是很多學說自欺也欺人? 人可以站在高峰又低頭對自己說你很髒? 讀通禪宗公案後，會發覺一件事，證悟的禪師們，是歷代(華人)最面對真相世界的修學者，如果中國佛學史少了禪宗，將遜色不少，影響所及恐怕連基本生活，都乏味許多。

Is there really a differences between body and spirit/mind? Can a human being really be split in two like this? Or is it that many theories deceive themselves and others. How can a person stand at the top and then look at yourself, and tell yourself that you are dirty? After reading the koans from Chinese Zen, I found that the enlightened Zen Masters are practitioners that truly faced the world of truth. If Chinese Buddhism did not have Chinese Zen, it would be inferior. Without it, life would probably be a little bit boring.

現在的我可以很輕鬆生活，不見得是物質條件足夠而已! 在穿透因緣法後，不用給自己要求什麼? 也不須要時時刻刻提醒自己，必須記住那個法門，我自己就在因緣裡面生存。

Now I have an easy living. This is not because I have enough things. It is because after penetrating Nidānas, I don't have to ask anything of myself. I also don't have to remind myself all the time to remember this or that practices. I just live and survive in Nidānas.

半寄 Master Ban Ji 

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肉體與精神 3 (我為什麼修因緣法) Body and Spirits 3 (Why I Practice Nidānas )

清楚的接收來自身體的訊息，近距離看見它以後，反倒可以觀想起因緣法來，第一次很親切的知道因緣法才是對的思想，身體因緣(條件)起變化不同了，當然無法再隨心所欲，想做什麼就做什麼!? 這不是心與心所的問題，人自己不能因為學理的灌輸，或宗教的教育，就可以硬扣一頂帽子，要求自己戴著，而完全不管事實呈現是什麼狀態，這好比是求救無援一般，對自己身體的求助視若無睹，有時候救援別人都比救自己積極。

Once I have clearly accepted the information from my body, and looked at it closely, I was able to see Nidānas. That was the first time I know that Nidānas is the right path. The body changed because its Nidānas has changed, so it can no longer do what it wants. This is not about Idealism. People should not put labels on themselves because of a theory or a religion, and ignore the reality. Ignoring the body's plea for help is to be helplessness,. Sometime, people are more eager to help others than to help themselves.

在因緣法的架構下，比較有勇氣跟眼睛，真正面對自己身體的不適，第一次看自己的時候，才驚覺自己像盲人一樣，眼睛是看不見的，甚至是不敢看的，好可怕! 人竟然是這樣在對待自己，假如不是自己回了頭，回應它的求救，我會知道原來所謂要修行的自己，是這麼不堪嗎?

Under the framework of Nidānas, I had the courage and eyes to look at the discomforts of my own body. The first time that I looked at myself, I was surprised that I was blind. My eyes could not see, and I was even afraid to look. I was horrified to know that this is how people treat themselves. If I didn't turn around to answer it's plea, would I know that I was so helpless and useless?

愈面對自己愈清楚因緣組合下的自己，會因為因緣條件的喪失，也跟著沒了! 很真實的思維，路變得豁然開朗。

The more I faced myself, and clearly understand the self that was composed by Nidānas, and I know that this self will disappear with the loss of Nidānas. After I started to reason truthfully and clearly, the path seems brighter and wider.

半寄 Master Ban Ji

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肉體與精神 2 (我為什麼修因緣法) Body and Spirits 2 (Why I Practice Nidānas )

病痛在折磨的時候，形而上學起不了作用，唯心論也不知跑去哪裡? ( 唯心論者的教法是心想事成，一切外面事物的呈現，唯心所現，是心與心所(對待)產生)，努力的自我振作精神，卻怎麼也無法拿學的思想，去擊敗病痛 !  逼得自己回頭正視身體感官的存在，而它確實也真真實實的存在，不是心跟心所而已，也無法是借用的態度帶過，我清楚的知道，它就是自己的自己，不是別人借給你的，更不是唯心所現的，而這些為什麼這麼被佛教界忽視、漠視 !?

When I was been tortured by ailments, metaphysics was useless to me. Philosophical Idealism was no place to be found either. The teaching of Idealism is that an idea can become reality. Everything that we see are all created by the mind, and appeared for the mind. But no matter how I tried, I could not take an idea to defeat pain and illness. So I needed to look at the existences of my body and senses. And it really exists as well. Your body is not created by your mind, and you could not treat it as a borrowed vessel. I clearly know that it is the self of myself, not a loan from other people, and not created by my mind. But why does the Buddhist world ignore this?

現實的感觸像教人打開眼睛一樣，在生病中思索佛法，自己的身體像老師一般帶我去看佛學沒教的東西，我看見身體不是臭皮囊，也不是明代理學家講的有浩然正氣的充滿，就是一個身體，有感情、有感官、會自己觸摸身體的痛、愉快、失落.......，然後回報給自己它的感受，假使你讓它自己自由，不強迫它用學理回答自己，也不灌輸它該怎麼想?! 怎麼感受?! 那它會真實回答你自己，它是什麼感覺。

A touch of reality taught me to open my eyes. While thinking about teaching of Buddha in ailments, I found that my body is like a teacher and taught me what Buddhism did not teach. I found that body is not simply a bag of flesh and skin. It is also not what the philosophers' from the Ming dynasty called "Full of awe-inspiring righteousness." A body is a body, with feelings, with senses. It will tell you how it feels, pain, happiness, confusion... If you let your body be free, and if you don't force it to use theory to answer you, and if you don't tell it what to think. What would happen? It will tell you truthfully how it feels.

半寄 Master Ban Ji

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肉體與精神 1 (我為什麼修因緣法) Body and Spirits 1 (Why I Practice Nidānas )

記得我成長的年代，當時流行的思想是形而上學與形而下學，還引發廣泛的爭論，那時看只當有趣，大概年輕只覺得這種問題也須要爭論的那麼仔細 !? 後來出家，才更知道，這個問題困擾很多人，連自己也被攪得頭暈，原因在於不能確認到底是形而上(聖潔的)的思想對? 或是形而下(屬汙濁方面)也是對的? 尤其是僧團的環境，說形而下也是對的，可能有如登天的困難。

When I was growing up, the fashionable philosophical ideas and debates at the time were metaphysics and materialism[Note]. At the time, I thought it was interesting. Maybe it was because I was young, and felt that this topic needed this kind of detailed attention. After I became a bhikkhuni, I found out that this question cause a lot of people a lot of problems. Even I was confused by it. The reason is that no one can say if the "spirit/mind" (The saintly aspect) is correct. Or the "body" (The dirty aspect) is also correct. Especially in the environment of sangha, to say that the idea of materialism is correct is almost impossible.

其實每一個人的心裡頭，應該都是認為形而上的思想才是對的，包含高貴的情操，潔淨的心靈，哪個人不愛! 假使不是被某些事觸動! 我想我會認同形而上的想法才是對的到底 ，把這些轉成白話來說 : 就變成肉體與精神哪個比較高貴、重要，有修過佛法的行者，多少都曾經在肉體與精神上徘徊過，程度深淺不同而已。

In the heart and mind of every one, we like to think that idea of the "spirit/mind" is correct. Who does not want noble sentiments and clean hearts and minds. If I was not touched by a certain encounter, I would probably agree with the idea of the "spirit/mind" as well. To say this in a different way, the debate about the "spirit/mind" and the "body" is a debate to determine which is more important and more noble. Many practitioners of Buddhism should all have lingered over this issue, only differ by degrees.

佛教本身很多教育，傾向身體是暫時借用，所以不能太執著，無庸置疑佛教一定是以精神為上的，肉體能不管它就不要管，原本這樣的說法，不太有問題的，也或許是自己的阻礙較深，那時年輕的自己經常有病痛，病久了! 發覺肉體的影響力很強，人在生病時好的想法會不見了，取而代之的是灰色，消極的世界。

There are many teachings in Buddhism that view the body as a temporary accommodation, and that we should not be too attach to it. The implication of this is that Buddhism is more focused on the spirit/mind, and if we can ignore the body, we should. Originally, I thought this line of reasoning is fine. But perhaps it is because I have more obstacles, I often have many ailments in my youth. After a while, these ailments let me know the influences and effects of a human body. When a person is sick, many positive thoughts will disappear, only to be replaced by a grey and negative world.

半寄 Master Ban Ji

[Note] 形而上學,形而下學: 形而上學's standard translation is metaphysics and there does not seem to be a standard translation for 形而下. These two terms came from I-Ching. 形而上 in this context is referring to the mind or the spirit. 形而下 is referring to the body, and I have translated it as materialism here.

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印度人的苦文化 4 Indian's Culture of Dukkha 4

苦是人世間的存在事實，去說明它是有必要的，但這也無法否認，印度人講苦的確講到了極端，不但把它變成一種普遍的消極，還相當的給予合理化，前面說過地理孕育人文，也許這也是原因之一，苦的導向結果就是他們自己的國家，至今仍然窮困，也間接促使佛學起了重大變化，還原歷史的腳步，去看它演化的過程，讓讀者自己明白，在原始教典與大乘佛學間，不需要舉棋不定，不知該選擇那一個才好，我很了解許多的修學者，面對龐大的佛學，經常是徬徨無助的，然而每一個思想從生起到成熟，中間的演變，不可能不起變化，會流傳下來的學問，在歷經時代的考驗後，會顯現屬於它自己的光澤。

Suffering is part of life, and it is necessary to explain it. But it is also true that Indians had discussed suffering to the extreme. Not only did they made concept of suffering a common passivity and negativity, they also made it reasonable and legitimate. I have previously said that geography breeds humanity and culture. Maybe this is part of the reason that the focus of suffering make their country the way it is today, still full of poverty. But it also became a catalyst for Buddhism to change. If we go back in time and follow the footsteps of history, we can see the evolution of Buddhism, and the readers will be able to understand how to choose between Early Buddhism and Mahayana Buddhism. I understand that many practitioners, when faced with the tremendous volumes of Buddhist Texts, often felt helpless. But every idea, from birth to maturity, must undergo changes. Whatever remains are tested by time and will show its own brightness.

而後來的修學者，更應有能力去吸收它的精華，至少演變大致已告一個段落、過程也清晰的反應出來，剩下的是吸取，或者純粹欣賞光芒而已!

The practitioners that came after the maturity of an idea should have more ability to absorb the essence of these teachings. Because the evolution of the idea has come to a stopping point and all that remain is to absorb or simply enjoying the light.

明白苦的歷史，讓修學者可以更坦然去修四聖諦，苦、集、滅、道，從容的從苦諦 (道)邁開步伐，往前方走去。

Once you have understand the history of dukkha, you will be able to practice the 4 Noble Truths undisturbed, and leisurely use dukkha as a starting point and walk forward.

註一 : 佛陀最初說的法
苦諦（迷的果．即苦果）
集諦（迷的因．即苦因）
滅諦（悟的果．即樂果）
道諦（悟的因．即樂因）

Note 1: Buddha's original teaching:
Suffering, dukkha (Result of confusion, also result of suffering.)
Origin of Suffering, Dukkha Samudaya (Cause of confusion, also cause of suffering.)
Cessation of Suffering, Dukkha Nirodha (Result of awakening, also result of happiness.)
The Path Leading to the Cessation of Suffering, Dukkha Nirodha Gamini Patipada Magga (Cause of awakening, also cause of happiness.)

半寄 Master Ban Ji

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印度人的苦文化 3 Indian's Culture of Dukkha 3

在阿含經的內容記載裡，可以看到佛陀的教學方法 (雖然很苦悶)，日常生活、及與弟子間的互動情形，真實的感受佛陀血肉之驅的存在，

We can see Buddha's teaching (although gloomy), daily lives, and the interaction between his followers in the Agama. But we can also feel the existence of Buddha's physical body.

在後來衍生的大乘經典裡，思想的內容，及思考方向，已全然朝不同的層次在演進，佛陀已遠，佛教正式進入論師與論典的時代，那蘭陀大學的興建 ，除了是世界上第一間大學外， 那蘭陀大學蘊育無數的人才，其中也包括中國著名的玄奘法師，如同現今的綜合大學研究所，教師與學生，不斷演進著印度本身及佛陀留下的思想，還學習醫藥，語言。

In the development of later Mahayana Buddhist Texts, the contents, ideas and the directions were all evolving toward a different level. Time of Buddha had long passed, and Buddhism is entering into an era of theoreticians and theories. The establishment of Nalanda college, other than the fact that it was the world's first college, developed many talents, one of which is the famous Dharma Master Xuanzang. Like today's research labs in a university, teachers and students are continuing improve Indians' and Buddha's ideas, but they also learned medicines and language.

婆羅門教加佛教，再加民間信仰的需求 ( 含醫藥、消災解厄，當時修道者知識份子居多，也就兼負醫療責任)，大乘佛教以全新的面貌，展現在世人眼前，不僅苦的論述減低，新的論文內容不斷出爐，除思想、修法外、也有像小說情節的內容加入，極俱幻想性，華嚴經這部大經典更是為個中翹楚 ! 可以想見在這麼豐富的文化、思想交集下。於是乎 ! 大乘佛學如萬馬奔騰般，全力往中國、西藏、日本，韓國傳開，跟苦悶的原始教典比較，它不僅開花結果，還成了當地主要的信仰。

Combined Brahaminism, Buddhism and the beliefs and needs of the populace (Including medicine, exorcism, many practitioners at the time are intellectuals, so they also took on the responsibilities of medicine.), Mahayana were presented to the world with a whole new face. Not only were there less discussion of suffering, new contents also appeared constantly. Other than theories, ideas and practices, they also included contents that are like fictional novels, full of imagination. Avataṃsaka Sūtra was the pinnacle. It is easy to see why Mahayana was able to spread to China, Tibet, Japan and Korea. Compare to the gloomy Agama, not only was it able to spread, it also became the main religion of those countries.

半寄 Master Ban Ji

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印度人的苦文化 2 Indian's Culture of Dukkha 2

拿中國人跟印度人的戰爭比較一下，會出現天壤之別，印度人軍隊戰爭時，老百姓是可以在旁邊圍觀的，依據大藏經文獻的記載會看到一個有趣畫面，兩軍在交戰時，不打戰的人們，竟然可以站在旁邊指指點點，比手畫腳評論一番，不知道這世上除了印度人的戰爭外，還有哪個國家是這樣 打戰的?

If we compare the wars of Chinese and Indians, we will see a huge differences. When Indians' armies were fighting, civilians could stand on the side and watch. Historical texts from Dàzàngjīng (Great Treasury of Sūtras) recorded an interesting scene. When two armies were fighting, the people who were not fighting stood at the side and opinionated about the battle to each other. Is there any other country fight wars this way?

反觀中國人的戰爭，在春秋戰國時代，為了國家生存、個人的功名(相當於近代的軍事學者)所催化出來的戰爭手段，其殘酷、冷血、至今依然令人髮指，在大環境相同的戰亂裡，竟有著這麼多不同的手法，似乎說明了為什麼對苦的詮釋，兩個國家接受程度有這麼大的不同。

On the other hand, if we look at the wars in China, in the Spring-Autumn period, many cruel and cold blooded tactics, strategies and methods were conducted in the name of the survival of the country and fame and fortune of the military advisers. The drastic differences in the wars and battles conducted under the similar context, seem to explain why these two cultures have different acceptance of the interpretation of suffering.

阿含經(原始教典) 在整個華人區域幾乎是消失的，一直到最近幾年，國際間掀起原始教典熱烈的討論，才又讓華人區域重新去看到它的價值，然而除了修學者會迫切想知道不同的修法外，一般信眾的焦點、目光還是不太可能放在阿含經身上，這是文化的距離造成的，也沒有所謂對與錯的問題。

Agama (Early Buddhist Texts) also disappear from Chinese Buddhism. It is not until recently that it received any attention. But this is due to the enthusiastic discussion of Agamas internationally. But other than practitioners who are interested in knowing about different Practices, most Chinese Buddhists' focus are not on Agama. This is due to cultural differences, and not a question of right and wrong.

半寄 Master Ban Ji

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印度人的苦文化 1 Indian's Culture of Dukkha 1

看過幾本佛經(尤其是原始教典阿含經)的讀者，印象最深的應該是[苦]這個字，苦這個名詞在佛經，處處可見，人生一定是有痛苦，可是印度人講的特別多，隨便翻開一本印度人的書籍，都可以看到苦的身影，或許你會說那是因為大部份印度人，生活現在過的還不怎樣，當然特別講苦，那如果說苦是每個國家都有，而它卻是印度人的講學文化之一，會不會有點驚訝!

Most readers, having read a few Buddhist Texts (Especially the Early Buddhist Texts Agama), should have dukkha this word burned into their mind. "Dukkha" is prevalent in Buddhist Texts. Of course there are pain and suffering in life, but Indians discussed it more than anyone else. If you open any Indian books, you would see the shadow of dukkha everywhere. You might think that it is because the quality of life is not great for most Indians today, of course they are going to talk about dukkha. But if every country has suffering, would you be surprised that it is one of cultural lecture theme for Indians?

把苦當作是一種文化，並且視它為理所當然，怎不會是匪夷所思!? 沒錯! 很多思想的促成都跟當地文化的走向，認同有著絕大關連，個人就一向認同地理孕育人文的觀點，既然地理的特質對文化的產生有這麼大的緊密互動，看一個思想時，去了解它背後的孕育過程，應該是不錯的。
 
It is incredible that a culture would treat suffering as a cultural theme, and consider it to be the norm. But the catalyst of many ideas and concepts are related to the local culture. I have always thought that geography breed humanity. So the characteristic of the geography would be closely tied to the birth of a culture. When you look at an idea, you need to understand how it was developed.

原始教典處處可以看到苦，苦講到極點時，連修行的比丘也受不了，進而產生自殺行為，讓佛陀自己傷感之餘，立下不能自殺的戒律，這也是大乘佛學興起的主因，苦的思想流傳到中國以後，幾乎無立足之地，華人自己幾經戰亂的摧殘，已不堪再負荷苦的傳播，阿含經在華人世界的傳遞，只停留在翻譯出來的階段而已。

Dukkha is everything in the Early Buddhist Texts. When it was discussed to the extreme, even the bikkunis cannot the thought of suffering and choose to suicide. Not only was Buddha sadden, he also declared the precept against suicide. This is another reason for the rise of Mahayana Buddhism. The concept of dukkha was not well accepted in China. Chinese people were no longer able to stand the broadcast of suffering, because they had experience the savages and suffering of wars many many times in their history. The spread of Agama in China only went as far as getting translated.

半寄 Master Ban Ji

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佛陀是人 3 Buddha is Human 3

中國禪宗第二代祖師慧可，問他師父達摩一個問題，很有名! 問題是我心不安!?  沒錯! 【我心不安】，所以我來找尋安心良方，有什麼問題比這個問題更急迫? 是人，才會不安不是嗎? 理所當然修道要解決的是人性的困難點，唯有修過這一切或通過這些人性考驗的修行者，才能教導別人該如何通過! 甚至是取得戰勝人性病態的勝利!

The second patriarch of Chinese Zen Huike asked his teacher, Bodhidharma, a famous question. The question is: My mind/heart is troubled. That's right, my heart/mind is troubled, so I come to find a cure for it. Is there a question more urgent than this? Only people can be troubled, so it is obvious that the whole point of Practice is to take care of the difficulties of human nature. Only practitioners who have conquer all the challenges of human natures can teach other people how to get through it. Even to claim victory in the war again the human sickness.

人因脆弱的性格無法克服，會期待救世主的降臨，但是人們忽略了一點，重重黑暗的人性加在一起祈求，其結果會呈現什麼狀態? 假如把這些祈求，轉變成實際上的行為努力，佛、菩薩、想拉群眾往前走，也會變得輕鬆許多。

People are hoping for a savior to arrive because they cannot conquer their human weakness. But people forget one thing. When you have a group of people praying, what kind of situation would their collective dark side create? If we took these prayers, and turn them into actual efforts to change our behaviors, Buddha and Bodhisattva will have an easier time pushing everyone forward.

站在神與人之間讓我選擇，個人寧願追隨一個真正有著肉體的修行者，去領略什麼叫做人走出來的路!? 我從來清楚人性的光明面，要顯現出來有多麼的困難，悉達多的偉大在於他是人，試著對付自己的人性看看，爾後你會知道那個高峰長相怎樣!? 攀越上去的修行者，值不值得頂禮。

Standing between God and Human, I rather follow a practitioners who has a real physical body, and to understand the path walked by a human being. I have always know how difficult it is to show the brightness of human nature. Siddhartha is great because he was human. If you try to take care of your human nature, you will know what the summit looks like when you get there, and you will know whether you should to respect the practitioners who can climbed to the top.

半寄 Master Ban Ji

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佛陀是人 2 Buddha is Human 2

第一次我對修行燃起了絕大的信心，在一個封閉的教育體制下，個人一直不知道該如何看待自己? 自己這個凡人身軀，有著七情六慾，卻想修行，那神聖的殿堂裡怎容得下我? 我只能服侍佛 (神)嗎? 可我是佛教徒，是修行者，不是服侍者，這些存在個人心中激盪的想法，被木村泰賢教授給解救出來!

That was the first time I gain tremendous confidence about Practice of Buddhism. In a closed educational system, I never knew how to view myself. I am an ordinary human, full of emotions, but intended to Practice. How can a saintly palace allow me to stay? I can only be in servitude to Buddha (God)? But I am a Buddhist, a practitioner, not a servant. These conflicting thoughts were answered by professor Kimura Taiken.

往後的歲月裡，個人致力一件事，很會修理自己，懦弱的、虛偽的、各種人性的病態，都在承受的起的範圍盡量去試鍊 自己，慢慢的，隨著時間的過去，驚訝的發現，人性的病態有轉移，昇華的跡象出現，雖然不多! 但已足夠支撐自己在人世間，活的從容，過得像人。

For the years that followed, I worked on one thing, and that is to fix myself. All the sicknesses of human nature, the weak and the fake, I tried to overcome. Slowly, with the passage of time, I was surprised to find that my sicknesses had changed, and had a sense of becoming sublime. Not a lot, but enough to support myself, enough for me to live leisurely, like a human being.

就因為個人很努力在修理自己，才發覺這件事好難 !  好難 !

It is because I am trying to fix myself, that I found that this is very hard.

佛陀是人! 這個論點有這麼可怕嗎? 他是人卻可以克服那麼多人性的通病，去達到一種理想的人格，就是這樣的人格值得頂禮! 足以供奉在廟堂裡膜拜，佛陀是人! 並無損於他的光華，假使他從頭開始就是神的存在，不僅佛學觀點有問題? 更教千千萬萬的追隨者，何去何從 ?

Buddha is human. Is this idea so horrifying? He was a human being, but he was able to conquer many weakness of human nature, to achieve an ideal. This is what deserve our respect. This is why we pay respect to him in the temples, because he is human. This does not reduce his accomplishments and glory. If he was a god from the beginning, then not only does Buddhism become problematic. The millions of followers, what happens to them? Where would they go?

半寄 Master Ban Ji

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