Who Am I Really ~ Reflections (English & Chinese).pptx

A PowerPoint Presentation on the Buddhist teaching of Anatta or Non-Self. There is a Buddhist story to help in understanding Anatta. The texts are in English and Chinese.
For the Video with audio narration and explanation in Hokkien, please check out the Link:
https://www.youtube.com/watch?v=Az1cv0ogxGo

1. 1 Who Am I Really? ~ Reflections A Buddhist Story About Non-Self 我到底是谁？ ~ 反思 . 关于无我的佛教故事

2. 2 i i i i Am a Talented young Actor Am a Handsome and Smart Man Am a Beautiful and Clever Lady Am a Very Capable Lady Manager 我是一位有才华的年轻演员 我是一个英俊而聪明的男人 我是一位美丽又聪明的女士 我是一位非常能干的女经理 What is the true nature of “I”, “Me”, “My” and “Mine”? “我”、“我的”、“我的”和“我的” 的本质是什么？

3. 3 The Buddhist Story of King Milinda and Monk Nagasena 弥兰王与龙先僧人的佛教故事

4. 4 One day, the Buddhist Indian monk Nāgasena visited King Milinda , an Indo-Greek king of Sāgala , a city in Northern India, for a conversation. As common courtesy requires, King Milinda asked the monk to introduce himself. The monk answered, “My parents have named me Nāgasena , O King, and that’s how my fellow monks call me. But this name is only a conventional term. There is really no person, no ‘self’ it points to.” 一天，印度佛教僧人龙首拜访了印度北部城市萨嘎拉的印度 - 希腊国王弥兰陀，并与其交谈。出于礼节上的考虑，弥兰陀国王请僧人自我介绍。僧人回答说：“国王啊，我父母给我取名为龙首，我的僧侣们也这样称呼我。但这个名字只是一个约定俗成的称呼。它实际上并不代表任何人，也不代表‘自我’。”

5. 5 Now, the king was a worldly, educated man. He was immediately annoyed by this unnecessarily, mystical answer. So, he decided to strike back. His follow-up question was so brilliant. The king said: “If, most reverend Nāgasena , there are no real persons, pray, who gives to you members of the Order your robes and food and lodging and necessaries for the sick? Who is it who enjoys such things when given? 现在，国王是一个世俗的、受过教育的人。他立刻被这个不必要的、神秘的答案激怒了。所以，他决定反击。他的后续问题非常精彩。国王说：“最尊敬的那先，如果没有真正的人，请问，谁会给你们教团的成员提供你们的长袍、食物、住所和病人的必需品？ 得到这些东西后，谁会享受这些东西？

6. 6 Who is it who lives a life of righteousness? Who is it who devotes himself to meditation? Who is it who attains to the goal of Nirvāṇa ? ‘And who is it who kills living creatures? Who is it who takes what is not his own? Who is it who lives an evil life of worldly desires, who speaks lies, who drinks strong drink? If, most reverend Nāgasena , we are to think that were a man to kill you there would be no murder, then it follows that there are no real masters or teachers in your Order, and that your ordinations are meaningless.” 是谁过着正直的生活？是谁献身于冥想？是谁达到了涅槃的目标？‘是谁杀害生物？是谁夺走不属于自己的东西？是谁过着世俗欲望的邪恶生活，是谁说谎言，是谁喝烈酒？最尊贵的那先，如果我们认为如果有人杀了你，就不会发生谋杀，那么你的教团中就没有真正的大师或老师，你的授戒也是毫无意义的。”

7. 7 King Milinda was not pulling any punches. Not only did he attack the no-self teaching, but he was also suggesting the whole Buddhist teaching is hypocritical. And he was voicing a widespread criticism: that the Buddhist worldview is nihilistic and, ultimately, self-contradictory. To his credit, Nāgasena was not fazed by the king’s question. Rather calmly, he offered to answer by using an everyday example. Now remember, during ancient times the rich didn’t drive around in Maserati’s – but they were no less fond of their chariots. 米林达国王毫不留情。他不仅攻击无我教义，还暗示整个佛教教义都是虚伪的。他发出了普遍的批评：佛教世界观是虚无主义的，最终是自相矛盾的。值得称赞的是，那先国王并没有被国王的问题所困扰。他相当平静地提出用一个日常生活中的例子来回答。请记住，在古代，富人不会开着玛莎拉蒂四处游荡 —— 但他们对战车的喜爱丝毫不减。

8. 8 So, Nāgasena decided to inquire about the king’s chariot, knowing it was probably a favorite subject. He asked, “Is it the pole that is your chariot, your Highness, or is the axle the chariot?” “Neither,” the king said. ‘Is it the wheels, or the framework, or the ropes, or the yoke, or the spokes of the wheels or the goad… are any of these your chariot?’ 于是，那先决定询问国王的战车，因为他知道这可能是他最喜欢的话题。他问道：“殿下，杆子是您的战车，还是车轴是战车？”“都不是，”国王说。“是轮子、框架、绳索、轭、轮辐还是刺棒 …… 这些是您的战车吗？”

9. 9 Again, King Milinda answered in the negative. “But if we take all these separate parts and pile them up, would this be the chariot,’ Nāgasena asked. “No,” the king said. “But is there anything outside of these parts that is your chariot?” “Of course not,” said King Milinda . “What is your point?” “Well,” Nāgasena said, ‘it appears the chariot is nowhere to be found. Are we to conclude that King Milinda lies about owning a chariot”? 弥兰陀王再次给出了否定的回答。“但如果我们把这些零件都拆下来堆起来，这就是战车吗？”那先问道。“不，”国王说。“但是除了这些零件之外，还有什么是你的战车吗？”“当然没有，”弥兰陀王说。“你到底想说什么？”“好吧，”那先说，“看来战车无处可寻。我们是不是可以断定弥兰陀王谎称自己有战车？”

10. 10 At this point you can imagine the king’s entourage were offended and outraged. A mere monk had the nerve to suggest the king lies about his property… and to his face! But King Milinda , being a cultivated man, was not offended, but actually entertained! Calmly, he answered: ‘I have spoken no lie, reverend Nāgasena . It is on account of its having these things—pole, axle, wheels, framework, ropes, yoke, spokes, and goad — that we use the conventional term ‘chariot’.’ 此时，你可以想象国王的随从们被冒犯和激怒了。一个小小的僧人竟敢当着他的面，暗示国王在财产问题上撒谎！但米林达国王是一位有教养的人，他并没有生气，反而觉得很有趣！他平静地回答道：“我没有撒谎，龙先尊者。正是因为它有这些东西 —— 杆、轴、轮、框架、绳索、轭、辐条和刺棒 —— 我们才使用传统术语‘战车’。”

11. 11 Now Nāgasena had the king right where he wanted him. The monk said: “Excellent, your Highness, truly you are a wise king. And now you can see how, in the same way, a ‘self’ is only a conventional term. On account of the many body parts, of feelings, perception, mental activity, and consciousness, on account of all these coming together in a specific way, that we say there is a ‘self’. But really, there is no independent, persisting self, outside these components, or inside any of them.” Upon hearing these words, the king bowed to the monk in front of the whole court. 现在那先已经把国王带到了他想要他去的地方。僧人说道：“太好了，殿下，您真是一个明智的国王。现在您可以看到，同样地，‘自我’只是一个传统术语。由于身体部位众多，感觉、知觉、心理活动和意识，由于所有这些都以特定的方式结合在一起，我们才说有一个‘自我’。但实际上，在这些组成部分之外或其中任何一个之内，都没有独立、持久的自我。”听到这些话，国王当着众人的面向那位僧人鞠躬。 Credits: English texts of story and some images edited /adapted from the site ‘Seeker to Seeker’.

12. 无我 * 称为 Anatta （巴利语）或 Anatman （梵语） * 没有永恒、不变、独立的“自我” * 然而，人类倾向于绝对事物，并希望相信事物是永恒和独立的，即使事实并非如此 * 这种对永恒和不变“自我”的信仰会导致苦（痛苦、不满意等） Dhamma Teachings to Learn 学习佛法 1 12

13. Dhamma Teachings to Learn 佛教修行 * 放弃对永恒不变和独立“自我”的信仰 * 当对“自我”的信仰消失时，人就会摆脱不善行 * 能够如实地看到一切现象 学习佛法 2 13

14. Dhamma Teachings to Learn 五蕴 * 佛陀教导说，一切现象（例如人类）都是有条件的、无常的。 * “我们”由五个有条件的、无常的“群体”组成，称为五蕴或聚合。 * 不存在占据五蕴的永恒而独立的“自我”。 * 五蕴是苦。“凡无常的都是苦”（“ Yadaniccam tam dukkham ” ）。 Form (Rupa) - 形 ( Xíng ) Sensation or Feeling ( Vedana ) - 受 ( Shòu ) Perception ( Sanna ) - 想 ( Xiǎng ) Mental Formations ( Sankhara ) - 行 ( Xíng ) Consciousness ( Vijnana ) - 識 ( Shí ) 3 14

15. Dhamma Teachings to Learn 相信自我 * 你现在确实存在（自我） * 但这个“自我”是无常的、变化的，因因缘而生灭* 我们执着和渴求事物，特别是五蕴，这加剧了妄想和苦 * 当我们将“自我”视为无常、变化、依赖和相互联系时，我们最终可以揭示我们的本性：涅槃 4 15

16. Dhamma Teachings to Learn 重生 * 我们当前的化身（“自我”）不是永恒的 * 只有我们行为的结果（业力）的痕迹以及它们的未来潜力，才会在未来的存在中继续存在 * 无常的“自我”不会继续存在，因为它只是由于原因和条件而暂时聚集在一起的事物（五蕴） Kamma-Vipaka ( kamma & ripening effects) 因果 - 結果 5 16

17. Meditate ardently to SEE Anicca , Dukkha and Anatta. Before long, you will be able to attain the Goal of Nibbana. ( Anicca ~ Impermanence; Dukkha ~ Suffering; Anatta ~ Non-Self) 热忱地冥想以了解无常、苦和无我。 不久之后，你将能够达到涅槃的目标。 With Metta, Bro. Oh Teik Bin The End 结束 17