老側譯者序:此帖向本部落粉絲介紹一篇由老側犬子雷曼新近(十月十八日)發表於英文佛門網「新蓮花」(New Lotus)一欄的文章。文章題目是:Mindfulness and Love,老側在此硬譯為:《正念與關愛》。此文除了介紹一行禪師今年十一月到港弘法之舉外,也提及老側敬重的天主教教士 Thomas Merton (一般譯作「托馬斯.默頓」)。老側曾在本部落介紹此君一篇題為 Nhat Hanh Is My Brother 的文章,並將之翻譯成中文(見:https://lamtinchi.wordpress.com/2010/07/24/%e7%bf%bb%e8%ad%af%e6%96%87%e7%ab%a0%ef%bc%9a%e3%80%8a%e4%b8%80%e8%a1%8c%e6%98%af%e6%88%91%e7%9a%84%e5%85%84%e5%bc%9f%e3%80%8b%ef%bc%88nhat-hanh-is-my-brother%ef%bc%89/)。

以下是 Mindfulness and Love 譯文,原文附譯文之下,亦見於:http://mingkok.buddhistdoor.com/en/news/d/15031

《正念與關愛》 Mindfulness and Love 譯文:

既是禪師、同時又不囿於一宗的大師釋一行(Thich Nhat Hanh)快將來港。馬丁‧路德金譽為「聖者」的一行禪師,是歐洲最大佛教團體「梅村」的創辦人。在十一月期間,禪師將透過幾個活動,教授「正念」。他這次訪港行程,以.「幸福在此時此地」(Happiness is here and now)為主題。對於既充滿動感又同時亦充滿壓力的城市如香港,「內心的滿足是可以透過對當下的一刻的正念而獲得的」這一信息,是非常恰當的。這裏邀請您和您的摯愛認識這位世界性人物的重要性,也認識他怎樣不理種族、國籍、宗教背景的差異,將那麼多的人聚集在一起。這裏也邀請您與禪師和他的梅村學生一道,共同慶頌無分疆界的慈愛和覺知。

細節及報名

禪師這次行程有兩項尤其重要的活動:一個在基督教青年會烏溪沙中心舉行的為期五天的禪修營,以及一場在灣仔會展中心舉行的公開講座。為期五天的禪修營自十一月四日至八日舉行,而公開講座則於十一月十四日舉行。

正念和關愛

熟悉天主教歷史的人可能認識托馬斯.默頓(Thomas Merton)。他是天主教進步主義的顯赫人物。作為一個苦修士,他在靈性方面對整個西方以至全世界都有令人印象深刻的影響。人們視他為真正的泛基督教主義者和近代天主教的代表。作為一位超凡的作家,他在一些宗教題目如沉思、獨處、冥想及社會意識尤具天份。在臨近其生命結束前的數年,他日益積極參與社會公義、和平運動和宗教對話,特別是與佛教禪宗的對話。他後期的寫作中很多談及的最值得關注的事業,是從神學角度對核子戰爭道德性的重新評估、美國的民權運動、為受壓迫民族恢復公義,以及反越戰運動。由是,他體現了一種對世界的道德立場如何體現於上帝眼中的獨有的關注,並用他的基督教教士誓言來面對這種社會責任。到今天,他還是很多天主教徒和非天主教徒的勵志之源。

基本上,默頓對他的學生和讀者的教誨是:透過祈禱和默想,我們對上帝的存在有更強的正念。正念是令人在生命的每一刻都得以認識上帝的鑰匙。在他的著作 Conjectures of a Guilty Bystander 中他這樣寫:「哲學和詩歌已經消失。日常生活平凡的一舉一動,如吃飯、睡覺、走路等,成為了帶哲學性的動作,它們抓住了生命本身中的而不是抽象存在的生命終極原則。亞洲的思想巨人和基督教聖者的智言雋語,以至禪宗大師的詩篇,都來自這種一體的存在。」 (1966, p. 292). 這種對每一行動的日常正念,與釋一行仍在教導的覺知、關懷、親切是同樣的。正如默頓寫道:

一行是一個自由的人,一個為弟兄而行動的、受宗教慈悲傳統的精神動力驅動的人。如同很多其他的人那樣,他來到了我們中間,一次又一次地見證着禪的精神。……不管一行到了哪裏,他都會以他的精神力量、以一位看透生死的禪師的獨處邁着他的步伐。 Nhat Hanh is my Brother

但是,正如我們都知道,即使神的恩典是我們能自然而然地獲得的,正念卻並非如此。當我們變得更具正念時,倘若靈感真的到來時我們就更能敞開心靈,令自己更能接納呼召,投身使充斥着不公義、殘酷和不人道行為的世界變得美好的事業。禪對默頓的吸引之處,正是這種對存在的感受性和純潔性的強調,而他覺得這與其天主教信仰完全沒有衝突。事實上,他之所以能夠更好地闡釋他從基督教傳統中得到的靈性自由,靠的正是對這種已開悟的禪智慧的理解。只有真正生活於自己的信仰、並能真摯而誠實地與他人對話的人,才能作出這種闡述。正如他在其著作 Zen and the Birds of Appetite 中寫道:

換句話說,我們開始領悟到,禪並非僅僅超越佛教的言说,還以某種方式「超越」基督教中上帝的啟示(甚至是這啟示所指向的)。也就是說,當我們打破文化性宗教和結構性宗教──或非宗教──的限制,我們就有可能藉着「在聖靈中出生」或僅藉着知識性覺悟而達致一種純粹的空,其境界是一切都是自由,因為一切都是無行動的行動,也就是中國人説的「無為」、新約聖經所說的「上帝子民的自由」。不是説它們在神學上而言毫無分別,但不管怎樣它們最少有着同樣的無限性、同樣的無拘無束、同樣的心靈創造性的豐滿,標誌着「覺悟的自我」的全面整合的成熟。(Merton, 1968a, p. 8).

可以設想,默頓對禪和它重視每一瞬間的覺知的尊敬,使到他和釋一行的會面成為令人難忘的宗教間對話的歷史分水嶺。默頓稱頌一行,説是他的兄弟,是兩人間的共通之處比他與很多美國基督徒和天主教徒之間的共通之處更多的僧人。在他的文章中,默頓強調讓世界知道釋一行的信息、以及他們如兄弟般共同見證的重要性:

我説過:一行是我的兄弟。這是真的。……我們都是詩人,也都是存在主義者。我和一行之間的共通之處,遠比我和很多美國人的共通之處要多。我是毫不猶豫地這樣説的。承認這些連結是非常重要的。這些連結體現一種新的團結、新的手足情誼。……超越一切政治、宗教、文化的界線,比理想更具體地、比方案更生動地將每個國家年青的男男女女聯合起來。這年青人的聯合,是世界唯一希望之所在。(Nhat Hanh is my Brother).

默頓和一行(據默頓自己所說)以完全相同的方式看事物。他們都寫作,也都自願地走進所屬的與塵世隔離的教堂或寺廟,以求更能明白生命的真正意義和本質。然而,最重要的是,在共同見證了社會上的不公義和苦難後,他們都教誨世人,必需虔誠地在其信仰傳統所許可下,以分毫不少的正直、尊嚴和靈性完善去行動

我們邀請所有對釋一行生平和事功感興趣、好奇或熟悉的人,與梅村這群體一道, 實踐對人類社會的正念及對身邊的人的關愛。

《正念與關愛》 Mindfulness and Love 原文:

Zen Master and ecumenical master Thich Nhat Hanh, praised by Martin Luther King Jr. as “a holy man”, is coming to Hong Kong this year. The founder of Plum Village, Europe’s largest Buddhist community, will be teaching about mindfulness in several events throughout the month of November. His tour is themed “Happiness is here and now”. The message that contentment can be realized in the present moment with mindfulness remains extremely pertinent for a vibrant but stress-filled city like Hong Kong. This is an invitation for you and your loved ones to learn about this global figure’s importance and how he has brought so many people together, regardless of their racial, national, or religious background. It is also an invitation for you to join him and his students of Plum Village in an inclusive celebration of love and awareness with no borders.

Details and registration

Two events on his tour will be particularly important: a five-stay retreat at the YMCA Centre in Wu Kai Sha and a public talk to be held at the Wan Chai Convention Centre. The five-day retreat will be held from November 4 – 8, and his public talk will be held on the 14th.
 
Mindfulness and Love
 
Those who are familiar with the history of Catholicism may know of Thomas Merton, a leading figure of Catholic progressivism. He was a Trappist monk who has exerted an impressive spiritual influence across the West and internationally. He is seen as a true ecumenist and representative of modern Catholicism. An incredible writer, he was particularly talented at religious topics such as contemplation, solitude, meditation, and social awareness. Towards the later period of his life, he became increasingly involved in social justice, the peace movement, and religious dialogue, particularly with Zen Buddhism. The most notable causes to which he devoted much of his later writing to were the theological re-evaluation of the morality of nuclear war, the civil rights movement in the United States, the restoration of justice for oppressed peoples, and the anti-Vietnam War movement. As such, he embodied a unique concern for the world’s moral standing in the eyes of God, harmonizing this social calling with his vows as a Christian monk. He remains a source of inspiration to many Catholics and non-Catholics alike.
 
Essentially, Merton taught his novices and readers: we are called to greater mindfulness of the Presence through prayer and contemplation. Mindfulness is the key to knowing him in every moment of life. As he once wrote in his book Conjectures of a Guilty Bystander: “Philosophy and poetry have disappeared. The ordinary acts of everyday life – eating, sleeping, walking, etc., become philosophical acts which grasp the ultimate principles of life in life itself and not in abstraction. From such unified existence come the aphorisms of the great Asian contemplatives or Christian saints – and the poems of Zen masters” (1966, p. 292). This everyday mindfulness in every action was the same kind of awareness, care, and tenderness that Thich Nhat Hanh still teaches. As Merton writes:
 
Nhat Hanh is a free man who as acted as a free man in favor of his brothers and moved by the spiritual dynamic of a tradition of religious compassion. He has come among us as many others have, from time to time, bearing witness to the spirit of Zen… Wherever he does he will walk in the strength of his spirit and in the solitude of the Zen monk who sees beyond life and death (Nhat Hanh is my Brother).
But mindfulness, as we all know, does not come naturally to us, even if the grace of God does. By becoming more mindful, we will be more open to when inspiration does come, making us more receptive to the calling to heal a world afflicted by injustice, cruelty, and inhumanity. It was this emphasis on receptiveness and purity of being that drew Merton to Zen, which he found no conflict at all with his Catholic faith. In fact, it was by understanding the enlightened freedom of Zen that he could articulate better his spiritual freedom in the Christian tradition. This articulation could only by someone truly comfortable in his faith and truly genuine and honest in his dialogue with others. As he wrote in his book Zen and the Birds of Appetite:
 
In other words, we begin to divine that Zen is not only beyond the formulations of Buddhism but it is also in a certain way “beyond” (and even pointed to by) the revealed message of Christianity. That is to say that when one breaks through the limits of cultural and structural religion – or irreligion – one is liable to end up, by “birth in the Spirit,” or just by intellectual awakening, in a simple void where all is liberty because all is the actionless action, called by the Chinese Wu-wei and by the New Testament the “freedom of the Sons of God.” Not that they are theologically one and the same, but they have at any rate the same kind of limitlessness, the same lack of inhibition, the same psychic fullness of creativity, which mark the fully integrated maturity of the ‘enlightened self’ (Merton, 1968a, p. 8).
In all likelihood, Merton’s respect for Zen and its emphasis on moment-to-moment awareness was what made his meeting with Thich Nhat Hanh memorable as a watershed in the history of interfaith dialogue. Merton hailed Nhat Hanh as a brother, a monk who he shared more in common with than many American Christians and Catholics. In his essay, Merton emphasized the importance of letting the world know of Thich Nhat Hanh’s message and their witness together as brothers:
 
I have said Nhat Hanh is my brother, and it is true… We are both poets, both existentialists. I have far more in common with Nhat Hanh than I have with many Americans, and I do not hesitate to say it. It is vitally important that such bonds be admitted. They are the bonds of a new solidarity and a new brotherhood… which cuts across all political, religious and cultural lines to unite young men and women in every country in something that is more concrete than an ideal and more alive than a program. This unity of the young is the only hope of the world (Nhat Hanh is my Brother).
Merton and Nhat Hanh (according to Merton himself) saw things in exactly the same way. They were both writers. They had voluntarily entered the cloistered walls of their monasteries to understand the true meaning and nature of life better. But most importantly, their shared witness to the injustice and suffering of societies prompted them to teach that the devout need to act with the full integrity, dignity, and spiritual maturity that their faith tradition can afford.
We invite all who are interested in, curious about, or familiar with the life and work of Thich Nhat Hanh to join with the Plum Village community in mindfulness of the human community and of our love for our neighbour.