「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.
2012年1月31日 星期二
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
上一篇 Previous Part
2012年1月20日 星期五
一即一切 2 One is All 2
三至四年的時間過去， 浸在美的情愫依然 ， 沒感覺有什麼不對 ! 有一首詩描寫的很好 ，驀然回首， 那人卻在燈火闌珊處 ， 我在那段時間後有驀然回首的心驚 ， 我看見自己只擁有文學性質的美 ，而修行真的是站在不見燈火處 ! 這一驚非同小可， 嚇壞了 ! 不是要修行嗎 ? 怎麼變成只是美的情懷，
After 3 or 4 years, still soaked in the enjoyment of beauty, I still did not believe there is anything wrong with it. But then, just like the scene from the poem "suddenly looked back, that person is still by the dim light", I suddenly looked back with a fright. I found that I only have the literary beauty, but my Practice is no where near any light. I was scared! Wasn't my purpose to Practice? Why did it become only about beauty?
這才懂為什麼當年面見印順導師， 向他老人家問華嚴宗的事理無礙 ，
究竟要怎麼修 ? 只見他皺起眉頭笑著說 : 這很難喔 ! 就沒有下文。
That was when I understood Master Yinshun's answer when I asked him about Huayan school's "the realm of non-obstruction between principle and phenomena." I asked him how does one Practices this concept. He only frowned and said, with a smile, "This is very hard!" And no more.
是啊 ! 究竟要怎樣才能事與理無礙 ，在人間 ! 恐怕連佛陀也答不出來，這麼高標的學理在中國產生 ，背景都是以圓融 、圓滿 做思維、做後盾，假如把圓融觀點當成理想世界，可以接受，如果要用在實修 真得重新看待，缺陷與圓融兩者相距太遠 ， 踏在以缺陷為主的觀點去修， 跟踏在以圓融的觀點去修 ， 絕不可能一樣 ， 我知道有人會認為可以殊途同歸 ，透過一即一切的說法 ， 一假如可以代表一切 ，那這個一要用什麼樣的字眼來形容它 ? 這種說法等於承認一是無限大， 而且大到無所不包， 什麼樣的一可以執行這種任務 ! 至今依然想不透?!
He's right. How do you achieve "Non obstruction between principle and phenomena" in life? Buddha probably cannot answer this himself. This kind of high standard in China usually use "harmony", "perfect" and "success" as its support. If we think of "harmonious perfection" as an ideal world, we can accept this as an ideal. But if we need to actualize this, we need to look at it differently, because the differences between defects and "harmonious perfection" are too far apart. Practice based on defects, and Practices based on "harmonious perfection" cannot be the same. I know that people think they all end up the same, through the concept of "One is All". But if "One" can represent "All", then how do we describe "One" with words? This is saying that "One" is limitless so that it can include everything. I still have not figure out what kind of a "One" can fulfill this requirement.
半寄 Master Ban Ji
After 3 or 4 years, still soaked in the enjoyment of beauty, I still did not believe there is anything wrong with it. But then, just like the scene from the poem "suddenly looked back, that person is still by the dim light", I suddenly looked back with a fright. I found that I only have the literary beauty, but my Practice is no where near any light. I was scared! Wasn't my purpose to Practice? Why did it become only about beauty?
這才懂為什麼當年面見印順導師， 向他老人家問華嚴宗的事理無礙 ，
究竟要怎麼修 ? 只見他皺起眉頭笑著說 : 這很難喔 ! 就沒有下文。
That was when I understood Master Yinshun's answer when I asked him about Huayan school's "the realm of non-obstruction between principle and phenomena." I asked him how does one Practices this concept. He only frowned and said, with a smile, "This is very hard!" And no more.
是啊 ! 究竟要怎樣才能事與理無礙 ，在人間 ! 恐怕連佛陀也答不出來，這麼高標的學理在中國產生 ，背景都是以圓融 、圓滿 做思維、做後盾，假如把圓融觀點當成理想世界，可以接受，如果要用在實修 真得重新看待，缺陷與圓融兩者相距太遠 ， 踏在以缺陷為主的觀點去修， 跟踏在以圓融的觀點去修 ， 絕不可能一樣 ， 我知道有人會認為可以殊途同歸 ，透過一即一切的說法 ， 一假如可以代表一切 ，那這個一要用什麼樣的字眼來形容它 ? 這種說法等於承認一是無限大， 而且大到無所不包， 什麼樣的一可以執行這種任務 ! 至今依然想不透?!
He's right. How do you achieve "Non obstruction between principle and phenomena" in life? Buddha probably cannot answer this himself. This kind of high standard in China usually use "harmony", "perfect" and "success" as its support. If we think of "harmonious perfection" as an ideal world, we can accept this as an ideal. But if we need to actualize this, we need to look at it differently, because the differences between defects and "harmonious perfection" are too far apart. Practice based on defects, and Practices based on "harmonious perfection" cannot be the same. I know that people think they all end up the same, through the concept of "One is All". But if "One" can represent "All", then how do we describe "One" with words? This is saying that "One" is limitless so that it can include everything. I still have not figure out what kind of a "One" can fulfill this requirement.
半寄 Master Ban Ji
2012年1月19日 星期四
一即一切 1 One is All 1
一即一切這句話的全文是 : [一即一切，一切即一]，出自中國天臺宗，華嚴宗的講學，這兩個宗派跟禪宗一樣，都是在中國形成教派的，而天台、華嚴、是傾向學說講經，他們創立的學說一層一層，嚴謹中見繁瑣，不是一般人可以學習的。
The complete phrase of "One is All" is : "One is All, All are one." This phrase is from the teachings of Chinese Tiantai and Huayan schools of Buddhism. These two schools, like Chinese Zen, are all formed in China. However, Tiantai and Huayan schools tend toward theoretical interpretation of Buddhist Texts. Their doctrines are layers after layers of rigorous but tedious theories, not easy for ordinary people to study.
本來佛法在印度首先提出的是生、老、病、死、的看法，傳到中國以後華人對缺陷，本來接受度就不高，中國喜歡的人事是一種無遺憾的圓滿，老、病、死、人間最不願見到的現象，既然不願看到，在佛法的傳修中，慢慢的演練出另外一套適合華人的佛學來， 【圓融觀】。
Originally in India, Buddhism was all about birth, old age, sickness and death. When it came to China, Chinese people were not keen on defects, and did not accept imperfections easily. What Chinese like are successes with no regrets. Old age, sickness and death are the phenomenons that they do not want to see. Since they did not want to see them, the Buddhism in China evolved to become something that Chinese can accept, and that is the concept of "Harmonious Perfection".
圓融的觀點把佛學推向完美，反而呈現出是一種文學氣息濃厚的學說，也就是華人世界熟悉的: 一沙一世界，一葉一如來，有一段時間我對這樣的世界，產生屬於精神世界的愛執，那是一種美的享受，彷彿浸在裡面就已進入佛的世界，而那裡又如此讓人心曠神怡! 什麼地方可以跟佛的世界比擬?
"Harmonious Perfection" pushed Buddhism toward perfectionism. But because of it, it exhibits an atmosphere of literary beauty; a beauty that is familiar to Chinese: "To see a world in a grain of sand, And Buddha in every leaf." There was a time that I treasured this type of world. It was an enjoyment of beauty, almost like living in the world of Buddha, and I found it even more relax and happy. How could any where compare with Buddha's world?
半寄 Master Ban Ji
The complete phrase of "One is All" is : "One is All, All are one." This phrase is from the teachings of Chinese Tiantai and Huayan schools of Buddhism. These two schools, like Chinese Zen, are all formed in China. However, Tiantai and Huayan schools tend toward theoretical interpretation of Buddhist Texts. Their doctrines are layers after layers of rigorous but tedious theories, not easy for ordinary people to study.
本來佛法在印度首先提出的是生、老、病、死、的看法，傳到中國以後華人對缺陷，本來接受度就不高，中國喜歡的人事是一種無遺憾的圓滿，老、病、死、人間最不願見到的現象，既然不願看到，在佛法的傳修中，慢慢的演練出另外一套適合華人的佛學來， 【圓融觀】。
Originally in India, Buddhism was all about birth, old age, sickness and death. When it came to China, Chinese people were not keen on defects, and did not accept imperfections easily. What Chinese like are successes with no regrets. Old age, sickness and death are the phenomenons that they do not want to see. Since they did not want to see them, the Buddhism in China evolved to become something that Chinese can accept, and that is the concept of "Harmonious Perfection".
圓融的觀點把佛學推向完美，反而呈現出是一種文學氣息濃厚的學說，也就是華人世界熟悉的: 一沙一世界，一葉一如來，有一段時間我對這樣的世界，產生屬於精神世界的愛執，那是一種美的享受，彷彿浸在裡面就已進入佛的世界，而那裡又如此讓人心曠神怡! 什麼地方可以跟佛的世界比擬?
"Harmonious Perfection" pushed Buddhism toward perfectionism. But because of it, it exhibits an atmosphere of literary beauty; a beauty that is familiar to Chinese: "To see a world in a grain of sand, And Buddha in every leaf." There was a time that I treasured this type of world. It was an enjoyment of beauty, almost like living in the world of Buddha, and I found it even more relax and happy. How could any where compare with Buddha's world?
半寄 Master Ban Ji
2012年1月18日 星期三
佛法的思向 24 A Guide to Buddhist Thoughts 24
Ordinary people do not have a "Now". As shown (arrow 1) in the above figure. You think that you live in today (Now), because you did not have a standard in the past. Your "Now" is pulled back to the "Past." Because you don't have a "Now", you also don't have a "Future". But you cannot help but think and dream about what you want in the future. So life is mixed with the happiness and sadness of the "Past", but "Future" is a dream that you are not willing to work for right "Now". This kind of life is meaningless to Buddha.
再說聖人修道的過程，抖掉過去，（該說是一種面臨事實真的已過去的心境）等於把過去所有的累積，帶到現在（箭頭２）此一心境，一旦產生，過去在現在的運用結成智慧，使現在完全充滿生命力。（因為願意面對一切）未來又因有了現在而不再是夢幻。
The Buddhas, in their Practice, are able to shake off the past. (It is a state of mind that understand past is already gone.) This is the same as taking all of the experiences from the "Past" to "Now" (Arrow 2). Once you have this state of mind, you can use "Past" right "Now" to create wisdom, so "Now" is full of vitality. (Because you are willing to face anything.) Future is no longer a dream, because "Now" exists.
金剛經裏頭說的「三心了不可得」，依此修，便可得到詮釋
If you Practice like this, you will be able to understand the phrase "Past mind is not attainable, Present mind is not attainable and Future mind is not attainable" in Diamond Sutra.
2012年1月17日 星期二
佛經的人性運用 3 Buddhist Texts' Treatment of Human Nature 3
既然是談修行，就是承認自己需要做某種程度的修正，要修正的自己會好看嗎? 一定不會，好看! 要等到修成時，修正的第一要務，衝破不需要有的臉皮(面子) 問題，是必要的，這樣的自己才能如實、如實的、看見自己，用安於自己的沉澱力量，一條條、一絲絲的拉出自己，絕對不要用醜陋的眼光看待自己，用自己有這麼多弱點，難怪一直不好，現在藉修道的方法讓它呈現，終於有了改變的機會，這樣的去想人性，才會有生機，假使不是這樣想，說要修行卻一直拋不下世俗看法，反而拼命往自己的臉戴面具，到底修行是要給別人交代，還是給自己一個交代，修行者自己得捫心自問!
If we want to talk about Practice, then we need to admit there are parts of us that require fixing. A self that requires fixing is not going to be pretty. If you want to look good, you need to wait until after you have been fixed. Therefore, the first priority in Practice is to remove the issue of "pride". Only then, will you be able to truly look at yourself. You need to use the force within you to drag yourself out one thread at a time. You should never consider yourself to be ugly. You should think that your weaknesses are keeping you in a bad situation. Then, you can use Practice to make them surface so that you have some chances to change these weaknesses. You need to think of human nature this way to have any chance at success. Otherwise, if you cannot remove the common view and keep putting masks on yourself, are you Practicing for other people or for yourself?
一個成功的修行，剛開始觀念就得擺對，不然道都還沒摸著，就又被拖進另一個跟世俗沒兩樣的世界，白忙一場! 一個對的思考方向，像一盞強而有力的燈，照明夜空給柔弱的人性帶來希望!想走得遠，必得面臨弱點的排除，不是醜陋，清理完! 前面的路將再次展開，何樂而不為?
To be successful in your Practice, you need to have the right concept. Otherwise, before you even get on the path, you are already dragged into the secular world. What a waste of time! A correct direction is like a powerful spot light, it lights up the darkness to give the weak human nature a ray of hope. If you want to go far, you need to face the exclusion of weakness, not ugliness. After you are done, the road will open up in front of you, so why would you not do it?
半寄 Master Ban Ji
上一篇 Previous Part
If we want to talk about Practice, then we need to admit there are parts of us that require fixing. A self that requires fixing is not going to be pretty. If you want to look good, you need to wait until after you have been fixed. Therefore, the first priority in Practice is to remove the issue of "pride". Only then, will you be able to truly look at yourself. You need to use the force within you to drag yourself out one thread at a time. You should never consider yourself to be ugly. You should think that your weaknesses are keeping you in a bad situation. Then, you can use Practice to make them surface so that you have some chances to change these weaknesses. You need to think of human nature this way to have any chance at success. Otherwise, if you cannot remove the common view and keep putting masks on yourself, are you Practicing for other people or for yourself?
一個成功的修行，剛開始觀念就得擺對，不然道都還沒摸著，就又被拖進另一個跟世俗沒兩樣的世界，白忙一場! 一個對的思考方向，像一盞強而有力的燈，照明夜空給柔弱的人性帶來希望!想走得遠，必得面臨弱點的排除，不是醜陋，清理完! 前面的路將再次展開，何樂而不為?
To be successful in your Practice, you need to have the right concept. Otherwise, before you even get on the path, you are already dragged into the secular world. What a waste of time! A correct direction is like a powerful spot light, it lights up the darkness to give the weak human nature a ray of hope. If you want to go far, you need to face the exclusion of weakness, not ugliness. After you are done, the road will open up in front of you, so why would you not do it?
半寄 Master Ban Ji
上一篇 Previous Part
2012年1月16日 星期一
佛經的人性運用 2 Buddhist Texts' Treatment of Human Nature 2
上面的文用{ 要脅｝，指的是面對外界的指責，尤其是華人社會，最不願去想人性的問題，在一定的社會氛圍裡，縱使自己願意面對，也會覺得無力，所以我用要脅，那是無言的 意識型態逼迫，讓願意面對醜陋的人無法立足，誰都只願看光鮮亮麗的一面，
In the previous article, I used the word "threat" to describe the influence of "thinking ourselves as ugly." The "threat" here is used to denote the accusations of the outside world, especially the Chinese society. Chinese culture does not like to think about the issues of human nature, so in this type of social environment, if you want to stand up and face human nature, you will feel powerless. Therefore, I used the word "threat" to say that this is a voiceless pressures of consciousness that forces a person who's willing to face ugliness to have no place to be. Everyone is only willing to look at the bright side.
舉個例子：台灣前陣子有一位女消防員被撞，人都還在急救，媒體就一直報導她如何又如何勇敢？！是很勇敢要不然不會選擇消防的職業，但她是個人為什麼不先拋開勇敢？去關心她的痛苦，這麼先進的時代還會亂戴人帽子｛勇敢｝，不能想像，我一直極端不能接受被架著走的道德，倘若你是她再下來是要喊痛？還是女英雄當到底？所以我說是一種要脅！
For example, there was a female firefighter that was hit by a car in Taiwan. While she was still in the emergency room, the media were all over the news with her bravery. Of course she was brave, otherwise, she would not choose fire fighting as a profession. But she's still a person. Why can they not ignore "bravery", but to be more concern about her pain? In this civilized age, why are we still putting a label (bravery) on people? I have never been able to accept hijacked morality like this. If you were her, would you want to yell in pain, or do you want to appear as a hero all the way? This is why I said it is a type of "threat."
很多事願意攤開來說，醜陋也可修正到光明，但是還沒通過這個環節之前，都只是戴面具及社會型態要求要看到的! 一個真心誠意要修行的人，要有勇氣過被制定成社會型態的這一關。
Ugliness can be fixed. But until we pass this level of discussion, we are all just wearing masks that are demanded by society. A person who really wants to Practice must be brave enough to pass through this barrier created by society.
半寄 Master Ban Ji
In the previous article, I used the word "threat" to describe the influence of "thinking ourselves as ugly." The "threat" here is used to denote the accusations of the outside world, especially the Chinese society. Chinese culture does not like to think about the issues of human nature, so in this type of social environment, if you want to stand up and face human nature, you will feel powerless. Therefore, I used the word "threat" to say that this is a voiceless pressures of consciousness that forces a person who's willing to face ugliness to have no place to be. Everyone is only willing to look at the bright side.
舉個例子：台灣前陣子有一位女消防員被撞，人都還在急救，媒體就一直報導她如何又如何勇敢？！是很勇敢要不然不會選擇消防的職業，但她是個人為什麼不先拋開勇敢？去關心她的痛苦，這麼先進的時代還會亂戴人帽子｛勇敢｝，不能想像，我一直極端不能接受被架著走的道德，倘若你是她再下來是要喊痛？還是女英雄當到底？所以我說是一種要脅！
For example, there was a female firefighter that was hit by a car in Taiwan. While she was still in the emergency room, the media were all over the news with her bravery. Of course she was brave, otherwise, she would not choose fire fighting as a profession. But she's still a person. Why can they not ignore "bravery", but to be more concern about her pain? In this civilized age, why are we still putting a label (bravery) on people? I have never been able to accept hijacked morality like this. If you were her, would you want to yell in pain, or do you want to appear as a hero all the way? This is why I said it is a type of "threat."
很多事願意攤開來說，醜陋也可修正到光明，但是還沒通過這個環節之前，都只是戴面具及社會型態要求要看到的! 一個真心誠意要修行的人，要有勇氣過被制定成社會型態的這一關。
Ugliness can be fixed. But until we pass this level of discussion, we are all just wearing masks that are demanded by society. A person who really wants to Practice must be brave enough to pass through this barrier created by society.
半寄 Master Ban Ji
2012年1月15日 星期日
佛經的人性運用 1 Buddhist Texts' Treatment of Human Nature 1
宗教常常會見到的問題，戒律(條)的規定，原本一個團體要運作秩序，制定一些規範這沒什麼不對，但戒條的遵守問題容易引申『罪』的成立，有罪會形成醜陋的感覺，進而讓人感覺自己是骯髒的，本來想修道是好事，變成這樣的結果只有更不幸。
Establishment of percepts and commandments is an issue that all religions need to face. There is nothing wrong with rules of conducts in an organization, because an organization requires rules to operate. But the problem is that disobedience to these percepts and rules can often be extended to "Sin." "Sin" leads to the feeling of ugliness, and ugliness led people to feel dirty. The desire to Practice was originally a good thing, and it is unfortunately that it leads one to feel dirty.
人一定是有弱點，假使弱點是人性無可避免的，該換個想法讓自己面對，把醜陋看成是自己的絆腳石，絆腳石不設法挪開，修行再努力仍然無法進展，想通了這一點，反而願意讓自己去面對自己的人性醜陋，我在前面的文章一直有提到，個人不願意用極端的想法去說人性，因為那樣不 僅沒有用，而且會製造一個效果，讓每個人都戴上面具，誰會喜歡讓自己的醜陋曝光，一直激烈撻伐人性後，面具愈戴愈深，修行愈來愈遠。
Human beings have weaknesses. Since weaknesses are unavoidable, we should find ways to face them. If we treat ugliness as our blocking stone, we will not get anywhere in our Practice if we don't remove the stone. If you can understand this point, you will be more willing to face the ugliness of your own human nature. As I have mentioned in previous articles, I don't like to think about human nature in extremes. Not only is it useless to do so, it will also cause everyone to put on a mask. Who would want to show his own ugliness to the world? So the more we attack human nature, the further we will retreat behind our masks, and further away from Practice.
把人性的醜陋想成是自己透過修道才明白的自己，這個觀點一旦建設起來，修行大大不同，試問這世間有幾個人? 一出生就是天生麗質，既然人是要被教導，甚至是用修行才能改變的人生，為什麼不願意用健康的觀點來看待人性? 假如修道是件費盡心力的事，更該讓自己早點認識自己的人性，趁著有體力、有腦力時、對自己下手，扭轉不聽指揮的自己，人會有很多醜陋大部份是順從自己的結果，很多的順勢造就漏洞百出的自己，同樣很多的自我要求，造就成功的自己，這其中的關鍵在於自己對人性的看法，是否有能力擺脫醜陋想法的要脅?
If we consider the ugliness of our nature as the self that we will only understand through Practice, our Practice will be completely different. How many people are born a natural beauty? If people need to be educated, or using Practice to change ourselves, why can't we apply a healthier point of view to consider human nature? If Practice requires the devotion of heart and mind, shouldn't we try to understand our human nature first? And do this while we are still strong and healthy? Shouldn't we do this while our mind is still clear, so that we can change ourselves? Many of our ugliness is the result of submission to ourselves. These submissions created many weaknesses. Similarly, we can require a lot of ourselves to create a successful "I." The key is how we look at human nature, and the ability to remove the threat of the thinking that we are "ugly."
半寄 Master Ban Ji
Establishment of percepts and commandments is an issue that all religions need to face. There is nothing wrong with rules of conducts in an organization, because an organization requires rules to operate. But the problem is that disobedience to these percepts and rules can often be extended to "Sin." "Sin" leads to the feeling of ugliness, and ugliness led people to feel dirty. The desire to Practice was originally a good thing, and it is unfortunately that it leads one to feel dirty.
人一定是有弱點，假使弱點是人性無可避免的，該換個想法讓自己面對，把醜陋看成是自己的絆腳石，絆腳石不設法挪開，修行再努力仍然無法進展，想通了這一點，反而願意讓自己去面對自己的人性醜陋，我在前面的文章一直有提到，個人不願意用極端的想法去說人性，因為那樣不 僅沒有用，而且會製造一個效果，讓每個人都戴上面具，誰會喜歡讓自己的醜陋曝光，一直激烈撻伐人性後，面具愈戴愈深，修行愈來愈遠。
Human beings have weaknesses. Since weaknesses are unavoidable, we should find ways to face them. If we treat ugliness as our blocking stone, we will not get anywhere in our Practice if we don't remove the stone. If you can understand this point, you will be more willing to face the ugliness of your own human nature. As I have mentioned in previous articles, I don't like to think about human nature in extremes. Not only is it useless to do so, it will also cause everyone to put on a mask. Who would want to show his own ugliness to the world? So the more we attack human nature, the further we will retreat behind our masks, and further away from Practice.
把人性的醜陋想成是自己透過修道才明白的自己，這個觀點一旦建設起來，修行大大不同，試問這世間有幾個人? 一出生就是天生麗質，既然人是要被教導，甚至是用修行才能改變的人生，為什麼不願意用健康的觀點來看待人性? 假如修道是件費盡心力的事，更該讓自己早點認識自己的人性，趁著有體力、有腦力時、對自己下手，扭轉不聽指揮的自己，人會有很多醜陋大部份是順從自己的結果，很多的順勢造就漏洞百出的自己，同樣很多的自我要求，造就成功的自己，這其中的關鍵在於自己對人性的看法，是否有能力擺脫醜陋想法的要脅?
If we consider the ugliness of our nature as the self that we will only understand through Practice, our Practice will be completely different. How many people are born a natural beauty? If people need to be educated, or using Practice to change ourselves, why can't we apply a healthier point of view to consider human nature? If Practice requires the devotion of heart and mind, shouldn't we try to understand our human nature first? And do this while we are still strong and healthy? Shouldn't we do this while our mind is still clear, so that we can change ourselves? Many of our ugliness is the result of submission to ourselves. These submissions created many weaknesses. Similarly, we can require a lot of ourselves to create a successful "I." The key is how we look at human nature, and the ability to remove the threat of the thinking that we are "ugly."
半寄 Master Ban Ji
2012年1月14日 星期六
佛法的思向 23 A Guide to Buddhist Thoughts 23
佛家五戒的善，是針對自己的德性修養，外界的善，可能會牽扯到人際所謂善惡的對立，或者嫉惡如仇，這種善可能會莫名其妙到處亂造業，理由在於這種善可以被社會形態及政治立場上被灌輸，佛教的善，是在自己的修養上下功夫。人也因為有涵養構成人生進步的要素。
The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
上一篇 Previous Part Next Part 下一篇
The virtue specified in Buddhist's five percepts is about your own cultivation. External virtues might involve the duality of good and evil, or righteousness. This type of virtues might cause you to create inexplicable deeds. This is because these virtues could be indoctrinated by social and political forces. The virtue of Buddhism is to work on your own self-cultivation, because it is necessary for your own progress.
命相學所提供的算命原理正確的使用，應該是它告訴你，你前生存了多少錢過來你要不要再賺或守成，或是全部花光，決定權，還是在你。 不是算了以後，依舊是前途茫茫。 這種心態下算命學，就沒有多大的價值可言。
The result of fortune telling is to tell you how much you have saved during your previous life. Whether you want to make more, keep what you have or to spend it all, the decision rests on you. If you learned fortune telling and know the results, but still doesn't know what to do, what's the use?
臭水溝的水愈攪愈臭，若不奮力衝出，惹得一身更臭、更爛，境界上，若多作停留，只會帶來更深的痛苦。
The more you mix the water in the drainage ditch, the more pungent it get. If you don't do your best to escape, you will only get more foul. In this state of mind, if you stop more than a short stay, will only bring you more pain.
修行人，要見得生，見得死，對自己。
A practitioner need to see birth, see death and face himself.
身體若是像侏儒（即執行力薄弱）理念便永遠釐不清，凡事肯去做，思路自然明朗，生命的出路，自將湧現在前。
If your body is like a midget (implies weak execution ability) then you will never be clear about ideas. If you are willing to do everything, thinking will naturally clear, and the way of life will emerge in front of you.
活著須隨時提高警覺，即使修道亦須有危機感。這也是督促自己進步的方法。
You need to stay alert at any time. You must have a sense of crisis even in Practice. This is also a method of making sure you keep advancing.
「隨緣消舊業」修道要能殺能死，在現實過關，累積資糧爬上去，臨關頭豁出去。
"Remove old karma as it occurs." In Practice, you must be able to kill and to die. You need to overcome the crux in the reality, and accumulate energy to continue climbing, and be ready to risk everything.
很多路堅持不見得對，還須修正內涵，培養知識，從中反省，行動亦須跟進。
Many methods want you to persist on what you think is incorrect. So, you also need to cultivate yourself, gain knowledge, self-reflect and follow up by actions.
上一篇 Previous Part Next Part 下一篇
2012年1月13日 星期五
公案 Koan
The koan from the last article made me look up a few more, and I thought I share my reactions to some of them. You might get some laughs out of them.
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
──────────
『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
──────────
『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
上一篇文章寫的公案，讓我去找一些來讀，也分享一些反應，讓大家笑一笑。
──────────
『香嚴和尚云、如人上樹、口啣樹枝、手不攀枝、脚不踏樹。
"Kyõgen Oshõ said, "It is like a man up in a tree hanging from a branch with his mouth; his hands grasp no bough, his feet rest on no limb.
樹下有人問西來意、不對即違他所問、若對又喪身失命。
Someone appears under the tree and asks him, 'What is the meaning of Bodhidharma's coming from the West?' If he does not answer, he fails to respond to the question. If he does answer, he will lose his life.
正恁麼時、作麼生對。』
What would you do in such a situation?" (Translation from http://www.sacred-texts.com/bud/zen/mumonkan.htm)
比手畫腳、心心相映
Wave hands and feet, mind to mind.
──────────
『有一天，佛印禪師登壇說法，蘇東坡聞說趕來參加，座中已經坐滿人眾，沒有空位了。
禪師看到蘇東坡時說：「人都坐滿了，此間已無學士坐處。」
"One day, Zen Master Fo Yin was going to speak about Dharma. Su Dongpo heard about it and rushed to attend the speech. When he arrived, it was standing room only. Master Fo Yin saw Su Dongpo and said 'It is all full. There is no room for scholar.'
蘇東坡一向好禪，馬上機鋒相對回答禪師說：「既然此間無坐處，我就以禪師四大五蘊之身為座。」
Su Dongpo immediately answered: 'So there is no place to sit here, I will just have to use Master's Four Elements and Five Skandhas as my seat.'
禪師看到蘇東坡與他論禪，於是說：「學士！我有一個問題問你，如果你回答得出來，那麼我老和尚的身體就當你的座位，如果你回答不出來，那麼你身上的玉帶就要留下本寺，做為紀念。」
Master Fo Yin answered: 'Scholar! I have a question for you. If you can answer it, then my body will become your seat. If not, then you will leave your jade belt here as a souvenir for this temple.'
蘇東坡一向自命不凡，以為準勝無疑，便答應了。佛印禪師就說：「四大本空，五蘊非有，請問學士要坐那裏呢？」 』
Su Dongpo agreed, and Master Fo Yin asked: 'Four elements are already Śūnyatā(Empty), Five Skandhas do not exist, so where is the scholar going to sit?'"
我說「你躺下來我坐給你看。」
I said, "Lay down and I'll show you where I will sit."
2012年1月12日 星期四
「空」和「放下 」 Śūnyatā and Detachment
Recently, a friend told me that when the first time she read one of my articles, she was so angry with me that she almost picked up the phone and yell at me. She thought I was heartless to be able to write articles that are so full of idealism, rationality and totally void of any emotions and very cruel. The only reason that she did not do so was because she was so tired from a day of work, that she decided to take a shower first. While in the shower, she wondered why she was so emotional about an article. She thought about why she was so angry and was able to realize that it was due to some past emotional trauma. My article simply touched a nerve. After she was able to resolve her emotion, she was able to read the same article without any emotional outburst.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
最近，一個朋友告訴我，她第一次讀我的文章後，非常的生氣，幾乎想打電話罵我。 因為她覺得我的文章充滿理想和理性，但很無情殘酷。她並沒有馬上這樣做，因為當時她超累，決定先洗澡再說。 洗澡時，她很納悶為什麼會對一篇文章有如此大的情緒起伏。 想一想之後，明白是由於過去的一些情感傷害。 我的文章只是觸動了隱藏很深的舊傷，於是，在洗澡的過程，她處理掉這些舊傷，出來之後，再讀同一篇文章，就沒有類似的情緒爆發了。
This conversation made me think about Śūnyatā and detachment, and I thought of another way to think about the traditional interpretation of these two words.
這段故事讓我想到「空」和「放下」，讓我想用另一種角度來說明這兩個詞的傳統解釋。
Traditionally, Śūnyatā is interpreted as "emptiness." I mentioned that on some level, this is not totally incorrect. It is the attitude that one takes after realizing everything is "emptiness" [Note] that matters. Using this story as an example, my article is about as "empty" as "empty" can be. It is nothing more than words. Most people, when they disagree with an article, would simply disagree and move on. But, to be angry because of an article, and to point the anger at the person who wrote the article, it means there is something going on. Is there a need to be angry at "emptiness"? Of course not. The fact that not everyone become angry at the article, means that article itself is not the cause of anger. It is something else, and that is the reader.
Śūnyatā 這個概念被翻譯成「空」，不是完全不正確，問題是大家對待「空」的態度。 用上面這個故事作為一個例子，我的文章是「空」沒錯！ 只是字而已。 大多數人，如果不同意文章的內容，只會不同意，然後跳過。 會對文章生氣、而且對作者生氣，不應該是文章的問題吧！ 有必要對「空」生氣嗎？ 不是每個人都會對文章生氣，所以文章本身不是憤怒的原因，真正的原因是讀者自己。
Śūnyatā as "emptiness" is simply to force a practitioners to ask themselves why they have emotional fluctuations regarding "emptiness." It is not asking you to suppress emotions. It is not asking you to not have emotions. It is not telling you to believe that nothing exists. Everything exists, it just doesn't want you to use everything as the reason for your emotions. "Emptiness" cannot be an excuse. "Emptiness" wants you to know that all emotions emanate from you. It simply tells you to think about the reason that you reacted to "emptiness," and to deal with the reason.
Śūnyatā 被翻譯成「空」 是想要修行者問自己：為什麼要對「空」有情緒的起伏？ 「空」不是要您去抑制情緒、不要求您不要有情緒、不是告訴您一切都是虛空妄想。 一切都存在，它只是不希望您用一切做為情緒的原因。 「空」不能做為藉口，「空」想讓您知道：所有的情緒是從自己發出。 「空」是要簡單的告訴您：去思考您對「空」所有反應的原因，以及去處理這些原因。
How do you deal with the reason of your reactions? By letting it go. Letting what go? Letting the emotional baggage that you have been carrying. The way you do this is to face the experiences and emotions once again, and resolve them in your mind. The contents of emotional baggage cannot be avoided, and you cannot simply take them out and put them on the ground and walk away. You have to take them out, one at a time, look into them and to resolve them. Only then, will these past experiences vanish into think air. Only then, will you be able to improve and keep moving forward.
您要如何處理這些原因呢？ 放下。 放下什麼呢？ 放下情緒的包袱。 您需要面對跟處理這些舊傷和情緒，情緒包袱的內容是無法避免的，您不能簡單的只是把它們放在地上，然後離開。 您需要一個一個的把它們拿出來解決。 惟有這樣，這些過去的經驗才會從情緒包袱消失。 只有那時，您才能有所改變，繼續向前走。
This is what my friend did to resolve her old trauma, and she thinks she's happier for it. Right now, she said that when she felt unjustly hurt, she would read some articles to settle down. But I would like to challenge her to think about why she needs "emptiness" to calm her emotions.
我的朋友就這樣解決了一個舊傷，她覺得現在好多了。 她說，現在，若覺得受到一些不公平的傷害，她會上網讀一些文章來安慰自己。 但我想挑戰她去想一想：為什麼需要「空」來安慰？
As an epilogue, she said that my articles have improved a lot. They are no longer heartless and rational. But I wonder, is it because I changed, or is it because she changed?
後記：她說，現在，我的文章不再是無情和理性。但這是因為我改變了，還是她改變了？
This last sentence brings to mind a famous koan regarding sixth patriarch of Chinese Zen Buddhism Huineng.
這最後一句，讓我想起六祖慧能一個著名的公案。
In the koan , there was a flag moving in the wind. One monk said "Wind moved." Another one said "Flag moved." Huineng said "Not wind, not flag, your mind moved."
But I think "Everything changed."
公案寫，「時有風吹幡動，一僧曰『風動』，一僧曰『幡動』，議論不已。 慧能進曰：『不是風動，不是幡動，仁者心動。』」
但我認為「一切都變了。」
[Note] I am using emptiness here because I am talking about Śūnyatā as emptiness in this discussion.
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