2011年6月27日星期一

第五章 有問題的素食者 6

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 5  The problematic vegetarian

6. But by far the worst thing I saw in Taiwan was the attitude towards pets. The Taiwanese are busy absorbing Western middle-class values and tastes but like all new-comers they still haven't got it quite right. So, for example, everyone wants a fluffy adorable puppy, kitten or bunny but they are not yet schooled in what to do with them once they get them. Three months later or when the animal has grown up and is no longer cute, they lose interest in it. This is particularly true of dogs who are often confined in tiny cages. Some of these caged dogs are put at front gates of peoples’ homes so they will bark when anyone comes. I recall looking down several streets and seeing one of these tiny cages at nearly every gate and hearing their occupants howling with boredom, barking incessantly and whimpering for attention.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第五章  有問題的素食者

6. 但到目前為止,我在台灣看過最惡劣的事情是人們對待寵物的態度。台灣人忙碌吸收西方中產階級的價值觀和品味,然而,正如所有的初學者,他們仍未能正確掌握所學的東西。因此,例如每個人都想擁有一隻毛髮蓬鬆和可愛的小狗、小貓或兔子,但他們未有學習怎樣照顧牠們。三個月後或當寵物長大不再可愛時,他們便會對寵物失去興趣。這情況在狗隻身上尤為常見,牠們常被關入細小的籠中。一些關在籠子的狗隻被放在房屋的前門,當任何人走近牠們便會吠叫。我記起看過幾條街道,幾乎每道大門都放着這些小籠子,籠中的狗隻無聊地咆哮,不停地吠叫和悲嗥,以喚起人們的注意。

* 歡迎轉載,但請註明出處和不改動譯文內容。

2011年6月21日星期二

第五章 有問題的素食者 5

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 5  The problematic vegetarian

One incredibly lavish monastery I visited had five such sets in the visitor’s hall and one in the vestibule of each monk’s room. Another must-have I noticed in many temples is huge, twisted, gnarled tree trunks, sometimes including the roots, with Bodhidhamma, Kuan Yin or lohans carved into them. None of the gung-ho vegetarian monks I met seemed particularly concerned about their role in decimating Taiwan’s ancient forests by having these beautiful but completely unnecessary and destructive luxuries. It seemed to be that eating meat was unforgivable but stripping the forests of their trees and having silk worms boiled alive was okay.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第五章  有問題的素食者

我曾到過一座奢華得令人難以置信的寺院,客廳擺放着五套這種傢具,而各比丘房間的前廳亦各有一套。我在很多寺廟發現另一樣必備的東西,就是雕刻上菩提達摩、觀音或羅漢的巨大扭曲的粗糙樹幹,有時候還包括樹根。這些美麗但完全沒有必要和破壞性的奢侈品,大規模地毀滅台灣的古森林,我從沒有遇上一個熱心的素食者特別關注自己在當中的角色。這似乎是吃肉是不可原諒,但砍伐森林的樹木和活煮蠶蟲卻是可以的。

* 歡迎轉載,但請註明出處和不改動譯文內容。

2011年6月17日星期五

佛教、暴力與民族主義:抗日戰爭時期的中國佛教

Buddhism and Nationalism

近日在書局看到老師學愚教授的著作《佛教、暴力與民族主義:抗日戰爭時期的中國佛教》,這是Buddhism, War, and Nationalism: Chinese Monks in the Struggle against Japanese Aggressions, 1931-1945的中文版,但內容和論述更加詳細。書本探討佛教在中國抗日戰爭中的角色,闡述佛教對暴力和非暴力的態度。

2011年6月16日星期四

嬰兒的重量

昨晚回家途中,在商場內看到一對夫婦和手抱嬰兒的外傭。丈夫拉着妻子的手,而妻子的另一隻手則拿着一樽花生油,女傭小心地抱着初生的嬰兒,跟隨在兩人的後面。這時候我心中出現一些疑團,為甚麼這對夫婦不親手抱着自己的嬰兒,而要假手於女傭呢?與家人說起這事,我想到以下的可能原因:

  1. 夫婦二人不懂怎樣抱嬰兒
  2. 女傭比具有抱嬰兒的經驗和知識
  3. 花生油比嬰兒重要,因此要親手拿着

2011年6月15日星期三

Temple

我們在一些佛教寺院和組織常看到「卍」這個標誌,讀作「萬」。佛教的「卍」源自古印度文化,具有吉祥的意思。

「卍」與納粹黨的標榜「卐」十分相似,但佛教與納粹主義當然是南轅北轍。

2011年6月14日星期二

第五章 有問題的素食者 4

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 5  The problematic vegetarian

4. Another thing I noticed was the furniture. You may know that running down the eastern side of Taiwan is a chain of very high mountains and that these are covered with thick forest made up of the most magnificent ancient trees. What you probably don’t know is that it has become the fashion in Taiwan to have furniture made out of these trees. A table may consist of a huge cross-section of a trunk a foot or more thick and the five or six chairs around it can be made out of cross-sections of smaller trunks or large branches. The attraction of this type of furniture is the often gnarled outer surface of the trunk slabs and the age-rings within them. I hardly need mention that this furniture is extremely expensive but as Taiwanese temples tend to be very, very, opulent, they usually have at least one or two sets of this furniture.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第五章  有問題的素食者

4.  傢具是另一樣我注意到的東西。你可能知道台灣東邊是聳高的山脈,它們被古樹參天的森林覆蓋。但你可能不知道的是,在台灣用這些樹木用來製造傢具已經成為時尚。一張桌子可能由一英尺或更厚的巨大樹幹截面製成,而周圍五六張椅子則以較細的樹幹截面或大樹枝製造。這種傢具的吸引力通常來自樹幹板面外的節瘤,以及當中的年輪。我幾乎不用提這些傢具是非常昂貴的,但由於台灣的寺院大多是極其富裕的,它們通常至少擁有一兩套這樣的傢具。

* 歡迎轉載,但請註明出處和不改動譯文內容。

2011年6月13日星期一

出入息念 III

我們日常生活依賴食物來維生,同樣心靈亦要食物滋養,禪修就有這樣的功能。禪修應每日都進行。禪修能去除煩惱,例如貪欲和我執。

日常的食物稱為「段食」,心的食物有「觸食」、「思食」和「識食」三樣。「觸食」是感官接觸外景而生起的感受。「思食」是思緒活動,很多時候人的感官會不斷向外攀緣,出現各種的思緒,不能集中,例如吃飯的時候不吃飯,睡覺的時候不睡覺。「識食」是潛藏心中深處的意識,它會累積起來。當我們常給心進食大量的食物時,心就不能安靜下來,更會帶來很多煩惱。

第五章 有問題的素食者 3

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 5  The problematic vegetarian

3. While fingers were being wagged in my face I couldn’t help noticing that nearly all my hosts were dressed in silk robes and I happen to know that approximately 50 silk worms have to be boiled alive to make one square inch of silk. I also noticed that all the banners, hangings, etc. in the monasteries’ shrines were likewise of silk. One monk delivered his lecture to me while sitting on what could only be described as a throne, flanked by two of the biggest elephant tusks I have ever seen, each intricately and exquisitely carved with images of Kuan Yin and other bodhisattvas. Both these tusks were still creamy-white indicating that their original owner had only been slaughtered (probably illegally) a few years ago.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第五章  有問題的素食者

3. 當我被迎面指責時,我不禁發現差不多所有的主人家都穿着絲綢袈裟,而我碰巧認識到紡織一平方英寸的絲綢要活煮大約五十隻蠶蟲。我也發現寺院中所有的橫幅和簾子都是如絲般發亮。一位比丘在訓斥我的時候,坐在如王座般的椅上,兩側擺放着我從未看過那麼大的象牙,每條都有複雜及精緻的觀音和其他菩薩的雕刻。這些象牙仍是奶白色的,顯示它們取自數年前被屠宰 (可能是非法的) 的大象 。

* 歡迎轉載,但請註明出處和不改動譯文內容。

2011年6月10日星期五

志蓮夜書院招生

image

志蓮夜書院的課程現正接受報名,課程種類繁多,涵蓋佛學、禪修、中國歷史和中外文化等。詳細的資料可瀏覽書院的網頁。

網址:http://www.chilin.edu.hk/col/index.asp

地址 :九龍鑽石山志蓮道五號志蓮中心四樓

電話 : 2354 1731

第五章 有問題的素食者 2

Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION

Chapter 5  The problematic vegetarian

2. In 1996 when I visited Hong Kong and Taiwan I stayed in many Chinese Mahayana monasteries. I was always welcomed with the greatest courtesy but inevitably the subject of diet would come up. As is fairly typical of vegetarians, many of my hosts were fixated on food and about the only thing they knew about Theravada was that Theravadins will eat meat. When I was asked, and sooner or later I always was, “Are you vegetarian?” I would truthfully reply, “No I am not. But while here (Hong Kong or Taiwan) I am adhering to your discipline.” This answer was often followed by a long, usually polite but sometimes reproachful, lecture about how uncompassionate it is to eat meat.

達爾卡法師 著   伍煥炤 譯 :《吃肉還是不吃肉:佛教的反思》

第五章  有問題的素食者

2.  1996年我在香港和台灣旅行的時候,我入住很多中國人的大乘佛教寺院。我常受到很熱誠的接待,但飲食的問題就無可避免地出現。很多主人家都是相當典型素食者,他們對食物格外注意,而他們對上座部唯一的認識,就是上座部的僧侶會吃肉。當我遲早被問到「你是素食者嗎」時,我會如實地回答:「我不是。但當我在這裏 (香港或台灣),我會跟從你們的戒律。」這個答案往往帶來冗長,通常是禮貌性,但有時帶有責備的教誨,指出吃肉是如何的不慈悲。

* 歡迎轉載,但請註明出處和不改動譯文內容。

2011年6月8日星期三

出入息念 II

人不知道苦的存在,就不能找到解決苦的方法。禪修是心的培育,目的是增長智慧,消除貪和瞋。

瞋恚的力量很大,能對人造成極大的影響。法護法師說了一個故事來指出瞋恚的禍害。

話說有一對主僕趕着一頭牛到市場出售,在過河時牛把僕人撞死,牛的主人只好一人拉着牛。到了市場,他把牛賣給一個人,牛很快又撞死了這名買家。牛的主人唯有把牛屠宰,把牛肉賣給人們。最後,剩下的牛頭也售出了。買家提着牛頭回家,途經一棵大樹,他把牛頭掛在樹幹上,自己睡在樹下休息。突然間,掛着的牛頭跌了下來,牛角把那人插死。

在一日之間,三個人因牛而死,人們都議論紛紛,更把此事告訴佛陀。佛陀知道後說出了與這三人有關的前生故事。牛的前生是一間客棧的女主人。有一晚,三名盜賊到來搶奪財物,女主人發現後便上前追趕,可惜未能追上,返回客棧時不慎被門檻絆倒摔死了。她在死的時候心中充滿瞋恚,結果往生為一頭牛。盜賊則是三名死者的前生。

禪修時身體會出現痛楚,這時候不應停止,因為疼楚痛是會消失的。法師教導了一些瑜伽動作,它們能夠增加坐禪的時間。