2010年4月22日

(舊文章) Tomorrow and afterlife, which one will come first?

這是我四年前的舊文章 ......

In our last class, you asked us “would you be surprised if I die this afternoon?” I didn’t answer your question because I was not ready for it, even though I know everyone is mortal. Thus, this issue causes me to think about “Am I ready for death?”

Tomorrow and afterlife, which one will come first?

We would never know that.

(A Tibetan saying)

This saying shows that life is impermanent. We could encounter death every next moment, but we ignore it intentionally. As you said, only we ourselves would be surprised at that moment of our death because we are supposed by ourselves to live forever and unchangeable. Covering that fact with ignorance is not a good idea because we might learn a lot from it.

There is a good example of learning from death. I once read a book, “Tuesdays with Morrie”. Morrie was an old Social Psychology professor in his seventies who had amyotrophic lateral sclerosis (ALS), a fatal illness. As soon as he received his sentence of death, he asked himself “do I wither up and disappear, or do I make the best of my time left?”

He decided to make death his final project. Since everyone was going to die, he could be of great value, a human textbook. “Study me in my slow and patient demise. Watch what happens to me. Learn with me.”

(Tuesdays with Morrie, Mitch Albom)

Morrie offered his experience of his journey toward death as a textbook of life. He was really brave and generous. He showed that we will see things very differently when we recognize death is close to us, and it could be good most of the time. With teachers like Morrie, we don’t necessarily realize this just when our death is foretold. If we took this to mind, the quality of our life would be improved tremendously.

I remember he said, “Perhaps we should take the idea of Buddhists. They ask themselves everyday ‘Is it today? (of dying)’ and ‘Am I ready? (for death)’” (I don’t exactly remember all his words.) Morrie thought doing this would be good in our daily lives because we would seriously consider what is significant to us, and we would not like to hurt others because we only want love in the rest of our lives.

If we realize that we could die at any moment, we would not want to waste our time on hurting others and pursuing things which we will not possess after death.

In some perspectives, death is good. Since we all know it would happen to us sooner or later, visualizing death reminds us that life is impermanent and we have very limited time in the perceivable dimension. This could entail insight.

Being a Buddhist, what is beneficial to our long-term continuum is significant and worth to pursuing. On the other hand, what is harmful should be abandoned as soon as possible.

It is hard to practice being ready for death, especially the death of our loved ones. I used to think that I should practice for my parents’ death first because that might happen in 20 year or less. I am not sure if I will be ready then. If that is the case, I must be shocked.

(舊文章) Who are you?

這是我四年前的舊文章了.....

Sometimes my friends talk about their afflictions with me and how they are tormented by them. Once I said, “The disposition masters the habit, and the habit masters the fortune. Therefore, we can make our fortune different by changing our habit, and we can make our habit different by changing our disposition. Thus, life could be made tremendously good by just ourselves.” My friends responded “Perhaps you are right. But if I change, that would be not me.” When I heard that, I would like to ask “Who are you?” Yes, who are you.

If I were asked this question, with consideration, I have no answer of certainty except a name. But even the name, I could be Lin Yu Chun, Cynthia, Fish and so forth. Hence, what should I hold of solidity?

In the Buddhist point of view, people are afraid to change because of not realizing the nature of being. It is ignorance to obscure our mind and we are even blind to the nature of suffering. On the other hand, I would also say that people are afraid to change because if they try to make themselves different from what they have been, it seems to mean that they lived and thought wrongly before. The denial would be harsh for people. Therefore, they superficially rationalize their behavior and thoughts rather than change them and are stuck in difficult lives.

People hold an idea of a solid “I” without thinking what it stands for, and are busy chasing what is futile to the “I”. If the self is solid and could not be changed, it is a tragedy that we do not have any even tiny hope to make our life better. Conversely, if we can be changed and are good enough without the necessity to change, we would not be tormented by affliction and would even be liberated from cyclic existence. Both of these two ideas are the obstacles of getting rid of suffering and acquiring happiness for ordinary people.

Therefore, what is the point that we do not want to change when we are exactly suffering? If we are mastered by ignorance and drowned in the difficult stream of consciousness, that would be the real tragedy.

2010年4月21日

胡言亂語之語彙及語感


在夏丏尊與葉聖陶所著的"文心"一書中, 看到一個篇章"語彙與語感". 其中寫到王仰之先生在授課時提及, 語彙的豐富程度與作文密切相關, 語彙因地方及階級而有不同, 某地方人有某地方的語彙, 某種階級的人有某種階級的語彙, 使用時要各得其所, 才親切有味...... 他說 : "我有一位朋友, 他選擇配偶, 第一個條件是要同鄉女子. 別人問他為什麼, 他說如果不是同鄉人, 彼此之間談話起來趣味很少. 這話很妙...... 此外, 還有一種功夫應該做, 就是對於詞類的感覺力的磨練...... 兩個詞的意義即使相同, 情味常有區別."


我想, 屬於同一地方與階級的人因為對於相同的語彙及語感認同程度較高, 語言使用的交集多, 交流之中的語彙自然比較豐富. 反之, 使用同一種語言的人, 若是身處不同的次文化圈之中, 語彙的使用及語言的感受便有所差異. 像是台灣人與大陸人, 男人與女人, 出家人與在家人, X世代與Y世代, 大人與小孩...... 大家應該都有一種經驗, 當我們在跟有默契的朋友說話時, 旁人對於我們說話的內容可能有一點摸不著邊. 需要經過一番解釋(翻譯)才能搞懂. 如果說連使用同一種語言都會產生理解上的隔閡, 那麼更不用說不同的語言. 難怪有人在討論"翻譯之不可能性", 他們認為語言底層的情意是不可能經過翻譯的過程完全地被轉化成另外一種語言的.

如果語言只是一種指涉的符號, 那麼使用同一種語言的人應該都能夠了解彼此所表達的, 但顯然不是這樣. 處於不同文化或是次文化中的人對於彼此的語言會有不同的理解, 那就表示語言不僅是指涉的符號, 也是文化的載體, 是活的,彈性的工具. 這也是語言複雜與難的地方. 語彙是符號, 語彙及語感是文化了... 對我來說, 這也是語言吸引人的地方.

我也想瞭解, 為什麼我們與某些人在語彙及語感方面就是如此地重疊, 除了我們的背景與環境之外, 應該還有一些形而上的原因吧......   我這麼愛胡言亂語, 我親愛且有默契的朋友們應該也與我同屬吧,   哈哈...... 羊羊你跑不掉啦.........

2010年4月20日

胡言亂語之解構與重建



人類的觀察與思考, 都依循著一種解構與重建的模式?

從設計的角度看環境, 把環境拆解成動線,節點,地標等. 從學習的角度看語言, 把語言拆解成字詞,文法,詞意等. 從佛法的角度看存有, 把存有拆解成過去有現在有未來有本有假有等.

當觀察與思考的對象被拆解成一個個有意義單元之後, 我們再將這些有意義的單元重新建構起來. 從設計的角度來看就是一套新的設計, 從語言的角度來看就是一份新的創作, 從佛法的角度來看就是一種對生命新的看法.

所以也可以說 設計是揮灑環境語彙的創作與呈現; 語言是觀看,探索與表達生命的符號與指向; 佛法則是以生命為對象設計出一套全新的態度及視野.

至於我的胡言亂語, 就是把我腦子裡面不成熟的殘片斷卷重新建構成一句句叛逆反骨的詞句. 沒什麼意義要.

兔子教我的事

那晚, 帶著我的寵兔薩豆去看他的皮膚病. 進了醫院, 看見兩歲得了歪頭症的芝麻, 這毛茸茸的兔娃娃就像是脖子上的某個螺絲鬆脫了一樣, 頭朝著一邊垂下, 但是除了頭部, 完全看不出來他與其他的兔子有什麼不同. 一樣對外界充滿好奇, 一樣好動地在媽媽身上爬來爬去. 芝麻的媽媽不時逗弄著他, 談著他的調皮......

醫院等候室的另外一個角落, 躺著一隻虛弱的兔子. 原來他剛動過乳癌的手術, 對後腿多少有些影響, 加上後腿長有骨刺, 因此無法動彈. 他媽媽充滿笑意地說"自從他生病之後, 就成為了家裡的大王, 飼料是直接捧到他面前請他吃." 她用溫柔的手將兔子捧起, 讓他舔舔自己的手, 開心地讓大家看他是如何對自己撒嬌的.

這是我第一次看見這些"病兔"--也許他們的"媽媽"不會喜歡我用這樣的用詞, 心裡受到很大的震撼. 我一直覺得擁有一隻健健康康活蹦亂跳的寵兔是理所當然的, 因為寵物是要來陪伴我們的, 就像個洋娃娃一樣不會病不會離開. 現在, 我感謝我的薩豆以七歲的年長之姿還能夠對我鬧脾氣, 感謝他能夠在我抱他的時候用盡全力掙脫, 感謝他能夠在生氣的時候用強壯的後腳跺地板表示抗議, 感謝他能夠在我喊他名字的時候搖頭晃耳地朝我快速衝刺--有時候嘴裡還叼著吃到一半的乾草.

我真是幸運...

我也尊敬那些善待寵物, 在病褟旁對他們不離不棄的主人. 用充滿愛與關懷的照顧和寵物們相互陪伴與學習.