修行經驗(八) - 奴隸 (Practice Experience (8) - The Slave of Clinging)

光看標題可能會誤解

以為筆者要談政治

民主體制或是獨裁政權之類的

沒有喔

這比那些要嚴重多了

舉例來說

新世代的人以環保為己任

不遺餘力地在這方面犧牲奉獻

不斷地付出

有的有償，有的無償

只因為這樣的價值觀對他們來說

是有意義的

又或是

老一輩的

認為傳統的倫理道德最重要

長幼有序、知書達禮、尊師重道

沒有其他的可以相比

再不然

錢權至上者

認為沒有比得上財富跟權力

有錢跟權就有力量

可以掌控他人

有宗教信仰者

我的神，我的信仰，我的方法才是正確的

跟我的神說的不一樣

跟我的信仰說的不一樣

跟我的方法不一樣

就要下地獄

從以上種種案例來看

是不是有著各式各樣的奴隸主

也有著各式各樣的奴隸

看到這裡

心急的讀者先不用急著反擊

筆者沒打算批判什麼

畢竟都是因緣

筆者也有著各式各樣的執著

凡是執著的

不管是什麼

它就是您的主人

有的成為自由的奴隸

有的成為環保的奴隸

有的成為錢權的奴隸

有的成為信仰的奴隸

有的成為XX的奴隸

執著在哪

願就在哪

職責就在哪

苦就在哪

願各位幸福無煩惱

===================

Just by looking at the title, some might misunderstand, thinking that the author is going to talk about politics—democracy, dictatorship, or something like that.

No, not at all.

This is something far more serious.

For example, the new generation takes environmental protection as their mission, dedicating themselves tirelessly to this cause. They keep giving—some with compensation, some without—simply because such a value is meaningful to them.

Or perhaps the older generation holds traditional ethics and morality as the highest priority—respecting hierarchy, being well-mannered, and honoring teachers. Nothing else compares.

Then there are those who regard wealth and power as supreme. With money and power, they believe, comes strength—the ability to control others.

Among religious believers, some think: My God, my faith, my method—only those are correct. Anything different from my God, my faith, or my method will lead to hell.

Looking at these examples, aren't there various kinds of masters? And aren't there various kinds of slaves?

To the impatient readers, don't rush to argue. The author isn't criticizing anything—everything is just paccaya (conditions).

I, too, have various clinging.

Whatever you cling to, that becomes your master.

Some become slaves of freedom.
Some become slaves of environmentalism.
Some become slaves of wealth and power.
Some become slaves of faith.
Some become slaves of XX.

Where there is clinging, there is taṇhā (craving).
Where there is craving, there is duty.
Where there is duty, there is dukkha (suffering).

May everyone be happy and free from suffering.

雜談(四)-自由意志

開始之前

先來談談自由意志

一直以來都有兩派說法


決定論派跟有自由意志派

決定論者認為所有的一切結果都由在之前的因所決定

聽起來似乎和佛家的因果論一模一樣


但是還是有些許的不同


自由意志派則是認為人是有選擇的

並不是什麼都被決定好的


照慣例

筆者不下結論

由讀者自行決定

都是因緣


先拿決定論來說

如果所有結果都是由先前的狀態決定

那假設種的因是互相牴觸的

結果會如何 ??


例如

上一秒發懶決定先看個動畫

下一秒突然罪惡感湧現決定認真向上

最終的結果會是哪個因造成 ??


又或是

雖然不斷地種善因

但是

果報成熟時

阿羅漢甚至是佛也須受報


上面分別舉出了不同的案例

以量子的世界觀來看

所有的一切只是機率的分布


都是不一定

沒有成真前都不一定

也就是果報還沒成熟前

都還未定

是上帝不斷的擲骰子呢 ??

還是自己不斷地疊加後果的機率呢 ??

這也是取決於自己

像佛那樣強大的量子機器人

無量劫才出一個

就算結果已經決定

當下要做什麼

還是只有自己能決定

是吧 ??



願各位幸福無煩惱

略說三毒 (A Brief Discussion on the Three Poisons)

本來標題想寫三毒之愛恨情仇

雖然筆者本來就不是什麼正經的腳色

尤其是看久了更能確信

即使如此

後來想想還是算了

該嚴肅還是必須要嚴肅

什麼是三毒?

貪、嗔、癡

都是屬於不善心所

忘記有哪些的點這裡複習

要觀察這三者的相互關係

看小孩就行了

或是想想自己小時候

是不是想要玩具時

父母不給買就開始哭鬧

哭鬧久了

還是得不到想要的

是不是又更想要得到了 ??

被哭鬧跟想要輪流操縱而不自知

先前文章提到的種種不善心所

其實有高僧大德們整理

簡化為貪心族群、嗔心族群、癡心族群

而三者間的交互作用如上

因緣成熟的讀者看到這，就會想起來了

想不起來的，沒關係的

先種因吧

只是時間還沒到

會明白的

願各位幸福無煩惱

=====================================

Originally, I wanted to title this article "The Love, Hate, and Conflicts of the Three Poisons" .

Since I’ve never really been a serious person—especially after observing myself for a long time—I can confirm this even more.

However, after some thought, I decided against it. When it comes to serious matters, a serious tone is necessary.

What Are the Three Poisons?

The Three Poisons  refer to lobha ( greed), dosa ( hatred), and moha (delusion). They are all classified as unwholesome mental factors .

For those who need a refresher, you can review the previous articles.

Observing the Three Poisons in Action

To observe the interaction of these three, just look at children—or reflect on your own childhood.

When a child wants a toy but their parents refuse to buy it, they cry and throw a tantrum.

If they keep crying but still don’t get what they want, does their desire for the toy increase even more?

At that moment, they are being controlled by both craving and aversion, without realizing it.

The Three Poisons as Mental Forces

The various unwholesome mental states discussed in previous articles have been categorized by great noble teachers into three major groups:

• The Lobha Group  – Driven by attachment and desire.
• The Dosa Group  – Fueled by anger and aversion.
• The Moha Group  – Rooted in ignorance and delusion.

The interplay of these three forces operates just like the example above.

When the Time is Right

For those whose causes and conditions have matured, upon reading this, you may suddenly recall similar experiences.

For those who can’t recall, don’t worry.

Just keep planting the seeds—the time will come.

May everyone  be happy and free from suffering.

略說我慢 (A Brief Discussion on Mana (Conceit))

我慢在先前文章有提到

是不善心的一種

嚴格來說是不善心所

心跟心所是不一樣的

這裡就不加重各位的負擔了

只要知道都是屬於名法就行了

忘記名法有哪些的可以看先前文章複習

回到主題

我慢是什麼？

可以解釋為驕傲、傲慢

也可以說是比較

我比較差、我比較優秀、我跟他一樣

這都是我慢

有的讀者可能會有疑惑

所謂的優越感就是覺得自己比較優秀

那怎麼比較差或是一樣也是我慢？

這是因為這三者的本質是一樣的

都是拿相對的個體來比較

而忽略了真相是無我

所謂的"我"只是因緣的產物

當在比較的當下

實際上就是執取了"我"是實有的

那就不要去比較，是不是就沒有我慢了

也不對

當刻意去做些什麼的當下就錯了

能做的就只是如實觀

想比較的時候知道

不想比較的時候也知道

看到這邊

大部分的讀者心中應該是OOXX了

想說筆者到底在恭OX

沒關係

很正常

會明白的

種的因還不夠而已

時候未到

先記住我慢是五上分結

要等到證阿羅漢才會放下的

再不然就是大菩薩

知道跟做到是不一樣的

先從粗重的煩惱開始

願各位幸福無煩惱

====================

In a previous article, I mentioned that mana is a type of unwholesome mind , or more precisely, an unwholesome mental factor .

The mind and mental factors are not the same, but I won’t burden you with too many details here. For now, just knowing that they both belong to nāma dhamma is enough.

(If you’ve forgotten what nāma dhamma includes, feel free to review the previous articles.)

What is Mana?

Mana can be translated as pride or conceit—it is essentially comparison.

• I am inferior.
• I am superior.
• I am the same as them.

All of these are mana.

Some readers might wonder:
"Feeling superior is clearly conceit, but how can feeling inferior or equal also be conceit?"

This is because all three share the same nature: they are based on comparison between relative entities while ignoring the reality of anattā ( non-self).

The so-called "self" is merely a product of causes and conditions .

At the moment of comparison, there is attachment to the self as real.

So, if we stop comparing, does that mean mana is gone?

Not necessarily.

If you intentionally try to avoid comparing, you are still acting from a sense of self.

The correct approach is simply to observe as it is:

• When the mind wants to compare, know it.
• When the mind does not want to compare, know it as well.

At this point, most readers are probably thinking:

"What on earth is the author talking about?"

That’s completely normal.

Understanding takes time.

If it doesn’t make sense yet, it just means the causes you’ve planted aren’t enough—the time hasn’t come.

For now, just remember:

Mana is one of the five higher fetters (pañca uddhambhāgiya-saṁyojana).

It is only fully abandoned at arahantship, or in the case of great bodhisattas .

Knowing and realizing are two different things.

For now, we start by dealing with the coarser defilements first.

May everyone be happy and free from suffering.

修行經驗(七) - 慣性 (Practice Experience (7) - The Inertia of Habit)

有的讀者看到標題可能以為筆者要講物理

不是的

只是用物理上的名詞來譬喻而已

原先在用的名詞叫"習氣業力"

那幹嘛要標新立異，舊的不好嗎？

沒有不好

只是舊的名詞早已被落伍迷信給畫上等號

重新跟現代科學做連結而已

為什麼說慣性？？

請各位回想一下自己的習慣如何養成的

每天固定會做的

刷牙、洗臉、洗澡、運動、閱讀、娛樂，等等等

每天自己在做的事大概８０％是重複的

再想想自己遇到突發事件時

第一時間的反應是？

筆者從小到大就是急性子

即使意識到後去修正

但第一時間的反應幾乎沒有改過

這就是慣性

練習了奢摩他（止）跟毗婆奢那（觀）

用這兩個力量去將原先的慣性破壞

原先只要不小心摔壞、摔破東西

就開始懊惱＂要是剛剛ＸＸＸ的話，就不會ＯＯＯ＂

生起了許多的不善心

自找苦吃

沒意識到＂我＂在作怪

認為會是恆常的

現在則是同樣的事發生後

＂東西本來就會壞的，沒受傷就好了＂

雖然第一時間不善心還是生起

但意識到後

也就只有那個瞬間而已

就過去了

不再自找苦吃

轉頭就去做自己當下該做的事

而不是浪費時間懊悔

也因為這樣

跟家人的糾紛變少了

更多的是感謝的心

跟珍惜當下

雖然過往的慣性強大

但已減弱

只要有自覺

終究有止息的一天

願各位幸福無煩惱

=================================

Some readers might see the title and think I’m going to talk about physics. But no, I’m just using a physics term as a metaphor.

The original term I used was "habitual karma" . So why change it? Was the old term not good enough?
It wasn’t bad. However, the old term has long been associated with outdated superstitions, so I’m simply reinterpreting it in connection with modern science.

Why call it inertia?

Think about how habits are formed.
The things we do daily—brushing our teeth, washing our face, taking a shower, exercising, reading, entertainment, and so on—make up about 80% of our daily activities.

Now, consider how you instinctively react to unexpected situations.

I’ve been an impatient person since childhood. Even after becoming aware of it and trying to correct it, my first reaction has hardly changed.

That’s inertia.

Through the practice of samatha  and vipassanā , I’ve been using these two strengths to break my old inertia.

For example, in the past, if I accidentally broke something, my immediate reaction would be regret:
"If only I had done XX, then OO wouldn’t have happened!"
This would give rise to many unwholesome  mental states, causing unnecessary suffering.
I failed to realize that "I" was at play, mistaking things as permanent.

Now, if the same thing happens, my response has changed:
"Things naturally break. As long as I didn’t get hurt, it’s fine."

Although unwholesome  mental states still arise in that first moment, I quickly become aware of them.
Then, they pass—no longer do I dwell in suffering of my own making.

Instead of wasting time regretting, I simply turn back to what I should be doing in the present.

Because of this shift, conflicts with family members have also decreased.
There is now more gratitude and a greater appreciation for the present moment.

Although past inertia is strong, it is weakening.
As long as there is self-awareness, it will eventually come to an end.

May everyone be happy and free from suffering.