流浪者的迴旋舞 A wanderer's whirling

流浪者的迴旋舞 A wanderer's whirling

少年時期半知半解下，看了蘇非之路，那時蘇非之路不知怎麼的? 成為一種流行的思想。一個陌生的僧侶，一種屬於遙遠又很親切的思考、一種介於解脫與解脫將引向何方的焦慮，透過文字，把人引領著與苦行僧一同站在沙漠，向著陽光，苦苦吶喊，我的路在哪裡???

相隔好久好久，蘇非從記憶中消失，替換的，是自己也在旅途中仰望陽光。

在沒有任何心理準備下，走進真實的伊斯蘭世界，當蘇非的寺廟，殘存的僧侶圖像映入眼簾時，才意識到自己藉由旅行，走到了真實的蘇非世界，而沙漠裡吶喊的苦行僧，不知去了何方，是否已找到屬於他的路?

在上帝與解脫者之間，在苦行的焦慮與自在的從容下，流浪者將奔向何方?.

半寄

A wanderer’s whirling

When I was a teenager, with a superficial knowledge of it, I read The Way of the Sufis. The ideas in this book somehow became quite popular during that period of time. An unfamiliar monk, a distant

but familiar way of thinking, anxiety between relief and where relief may lead were presented through texts. Readers were guided to stand in deserts with the dervish, crying out hard to the sun, ‘Where is my path?’

After long, the Sufis had disappeared from my memory. What came up instead was I also looked up to the sun on my voyage like the Sufis did.

I wasn’t mentally-prepared before I stepped onto the lands of real Islamic countries. Only when Sufi’s temples and remaining images of monks came into my sight did I realize that I had traveled to a real Sufi’s world. Where had the dervish crying painfully in the deserts gone? Did he find his own path?

Where should a wanderer run to in the struggle between God/ liberator and ascetical anxiety / free ease?

    Ban Ji

 Translated by Grace Tsail

 Proofread by Sophiea Kuo

 

 

 

.

 

                                                      

 

 

 

                                             

 

 

 

 

 

                              

 

 

永恆 Eternity

永恆  Eternity

有人問我，屬於家族的家道中落，財產的流失讓她不安，深恐成了家族罪人。

在宗教的世界裡，永恆常被提到，人們對美好的事物都希望得到永恆的存在，永恆是所有宗教信徒的渴望，人活在現實世界裡，有太多不如意，就算自己的身體還算健康，外面一堆人禍像老虎一般看著人們，讓人無從喘氣，選擇或渴求桃花源變成了一種價值，當人們的眼光一直在注視著前方探求時，只能容下桃花源一定是存在的想像，其餘有關桃花源是如何存在的? 都變成禁忌話題。

Eternity

A lady came along for my opinion. She feared that she might become a sinner of her clan for her failing to maintain their wealth and glory.

Eternity is often mentioned in religions. People hope to keep all the decent and good forever. Every religious follower longs for eternity. There are lots of frustrations in reality. Too many personal problems outside, like a tiger eyeing its prey, make people hard to breathe even when they are healthy enough. Therefore, choosing or longing for Xanadu (the ideal world) becomes a kind of values. When people concentrate on searching the front, they persuade themselves that there must be Xanadu somewhere out there. All of the rest, such as how Xanadu forms and exists, become taboos.

 

曾經有的富貴，也像自己擁有過的桃花源，一旦失落，惶惶恐恐的日復一日，就是不曾低下頭來看看腳下的絆腳石?長的是圓的、扁的、不低下頭來看，不知道走不動的原因在哪裡?桃花源就只能用想的，終究無緣再見 !

Once when they lost their old wealth and glory, like Xanudu they have once been to, they merely panic day by day. Few stop and bow their heads to look at what stumbles them. Is the stumbling block round or flat? Not bowing their heads to reason and figure out what hinders them, they can only imagine Xanadu and will never have chance to reach it again.

 

一個家族或一個人的肉體，都是從幼小，成長，茁壯，興起(有力)，衰弱，沒落(死亡)。我們最難接受的都是後半段，曲終人散與人去樓空，一般人碰上這樣的命運，除了憂心與焦慮外，也只能隨著命運轉動，但有信仰的宗教徒都希望透過他們所信仰的宗教去解決這一切，佛學裡面這方面的經典也很多，然而 !  桃花源肯定是無法一下子就擁有的，我的看法傾向於，在自己的信仰裡先撫平焦慮的心，除了努力尋求再次前進外，豁達與接受於人生的衰弱期，是否也是一種解脫?

半寄

There are different stages in a clan or a human’s life. It evolves from immature, growing, thriving, weakening to declining stage (death). It is the last half, the end of a happy occasion, and nostalgia for the old good days that are the most difficult to bear. When encountering such destiny, most people do less but to fear, worry or be at the disposal of a destiny. But all religious people hope to solve the dilemma with the help of their religions. Many Buddhist texts talk about this issue, too. However, it is affirmative that we can’t own Xanadu all of a sudden. I prefer to ease my worrying mind with my own belief first and then strive to move forward again. Isn’t it also a kind of liberation to be open-minded and accept the weakening stage of life calmly

  Master  Ban Ji

  Translated by Grace Tsai 

   Proofread by Sophiea Kuo             

 

      

 

踏破千重山 Conquest thousands of mountains

踏破千重山 Conquest thousands of mountains

 

天台宗的祖師智者大師，有一次在深山入定，看見他自己的父母圍繞他的雙腿，還一直哭泣喊叫他救他們，他鐵了心不受干擾，才能專心入定，後來他自己說：「他看到的不是他的父母，是魔幻的力量變化成他父母的形態來干擾他。」

Conquest thousands of mountains

The founder of Tian-tai Sect, the Wise Master, once meditated in the mountains and saw his parents crying for his help near his lap. He steeled himself not to be disrupted and then was able to concentrate on meditation. He himself mentioned later that what he saw wasn’t his parents but some demonic power in the shape of his parents so as to disrupt him.a

 

大乘佛法有一本經-楞嚴經，裡面記載著魔的力量，魔其實就是精魅與鬼怪類，楞嚴經被國際研究佛學者研判是偽造的佛經，但依據我自己的修學經驗，楞嚴經應該是後代修學者共同的實修經驗，佛法的修行是一種人性的萃練，屬於無形的世界，比方說：「我有修行，這個有修行依據什麼立場來講？佛陀在世時建立了從善根到四果的層級，大乘佛法建立了三法印去堅固佛法的中心，但修學過程裡所面臨的障礙愈傳愈少，留下經典，印證體系，卻少了現在的建築法，讓面臨障礙的修學者求助無門，如果有一天在修學者心裡出現五至六個自己父母樣子的人，一直說你(妳)得救他(她)們甚至是哭泣高聲叫喊的，修學者面臨這麼嚴酷的考驗，將如何應對？」

A Mahayana Buddhist Scripture, Shurangama Sutra and Mantra, mentions demon’s power. Demons are actually kinds of elf, evil spirit, ghosts and monsters. Shurangama Sutra and Mantra is considered fake Buddhist Scripture by international Buddhist scholars. But according to my personal practice experience, it should be the common practical experiences of the following practitioners. Buddhist practice is a kind of refinement in human nature and it belongs to invisible worlds. So, what are the criteria for a practitioner’s Practice achievements? Buddha established levels of Practice achievements from virtuous root to Four Stages of Enlightenment when he was alive. Mahayana Buddhism established Three Universal Truths to consolidate Buddhism philosophy. However, less and less description of obstacles during Practice is handed down. Though Buddhist classics and verification system are handed down, the lack of nowadays’ construction approach leaves a practitioner helpless when facing obstacles. If five to six people of his parents’ images appear on a practitioner’s mind and keep crying for his help, how can he copy with this when facing such a harsh test?

 

修行是一種內心成份的提升，看似平靜的現象裡，翻湧著千絲萬縷，修學者必定得有智慧與定力去判別佛與魔，像是說自己的父母總不會不清楚吧？！一個有高級化妝術的人化成自己的父母來糾纏，如果無法辨認，可能的結果是被拖著不要想往前，反之！修學者仗著智慧與定力過關時，則功力大增反而可以報答自己的父母。

Buddhist practice is about elevation in one’s inner quality. There are thousands of elements in a seemingly stilly phenomenon. Practitioners need to have enough wisdom and concentration to distinguish Buddha from devils. Don’t we know our own parents well enough?! When a person with excellent makeup skills disguised as our parents, we may be entrapped and can't keep moving forward if we don't distinguish it right away. On the contrary, when we pass the test with our wisdom and concentration, we will develop greater ability and can repay our parents.

 

回到前面說的我有修行這件事，有修行最初的條件是自己安定下來，禪宗講的安心，人最麻煩的不就是自己嗎？！有沒有解決掉自己，自己心裡邊一清二楚用不著問別人，如果別人說我有修行，我自己卻不知道，肯定不對。

Let’s talk more about the topic of one’s Buddhist practice achievements. The first requirement for Practice achievements is that a practitioner can make himself calm down, just as the settlement of the mind in Zen Buddhism. Isn’t human’s biggest trouble from himself? One shall know clearly whether he has settled himself or not and he doesn’t have to ask for others’ opinions. Likewise, it is definitely wrong when a practitioner who is considered of great practice achievement isn’t clear of his own (practice achievement).

 

像現實生活一樣，修學必得脫離迷幻藥（精魅），魔術（心理問題），不當的引力(鬼怪)，，，，，擺脫愈多愈上層樓，過一關穩一步，結結實實在心裡，這些才是覺者的過程。

半寄

The same as in a real life, a practitioner must shake off hallucinogen (elf and evil spirit), magic tricks (mental problems), improper dragging forces (ghosts and monsters), and so on. The more he shakes off, the more he progresses. He becomes more confident and stable as he breaks through one barrier after another. All these are steps of becoming an enlightened person.

   Master Ban Ji
   Translated by Grace Tsai
   Proofread by Sophiea Kuo

 

由南禪精舍出版新書已上架，想看書的人請至，瑞成書局台中，高雄門市購買。

修行探討自序

Preface

我在很年輕的時候，就憑著一股對佛法的熱情剃度出家，不料真正踏入佛門後，一直陷入對佛法的焦慮裡，佛學太多太大了，光去讀它就腦力衰竭，更不要說去把它修行實踐出來。

為了明白佛學，我日日夜夜，不是讀書，就是思索，哪怕外面的人事困難重重！都不曾讓我停歇，越困難越激發我想明白佛學的慾望，一晃眼三十年過去，我常想，不知有誰會像我當年困在佛法不明的焦慮裡？於是「修行的探討」出現，希望能給同道人一些幫忙。

這是一本思想性質的佛學，憑藉著思索讓修學者有意識的去思考自身的問題，以期達到啟發的作用，願有心人都能如願的成長！

半寄於南禪精舍

20140806

 

Preface

I took the tonsure with an enthusiasm for Buddhism when I was very young. However, beyond my expectation, I was trapped in anxiety about Buddhism after I actually became a nun. Buddhism is so broad and profound that sheer reading of its texts exhausted me, not to mention carrying it out.

In order to understand Buddhism, I kept either reading or reasoning day and night, despite all the difficulties and troubles in personnel matters. The more difficult it was, the more desire I had for the understanding of Buddhism. Thirty years have passed in a twinkling. I often wonder if there is anyone trapped in the unknowing anxiety as I was before?! Thus, An Investigation into Practice of Buddhism comes out, hoping it may offer some help to my fellow practitioners.

This is a book of Buddhism thinking concepts. It hopes to inspire the practitioners to think consciously about their own problems and then to reach enlightenment. May all the determined practitioners progress as they expect.

                         Ban Ji at Nan Zen Vihara

                                          August 6, 2014

佛學Buddhism

佛學Buddhism

 業障正確說法是 : 我欠別人一百萬元，這債不還債主不讓我往前走，還了債別人也不糾纏自己，但債有過去世留下的，超越現在可以理解的範圍，所以很難界定，然而每一個人的人生經驗，會告訴自己債在哪裡?因為有太多相同的經歷會一直在自己身旁圍繞，命運的擺弄也是一本書，讓每個人細細品嚐自己。

 前面的文章_一線之隔有提過能力問題，自己缺乏某些層面的能力，才讓自己欠下許多，所以整個還債過程也是大翻身的過程，除了是補足自己的欠缺外，還加上讓自己脫胎換骨，佛學有證悟的課題，證悟是一種智慧加非常的努力以赴，去達到自己修持的生命，所以根本沒有宿命說，也沒有消極論，為了適應傳播犧牲了過多佛學，也算悲哉 !

半寄

Buddhism

A correct explanation for negative karma is: Suppose I owe someone a million dollars. Only after paying off this debt will the creditor leave me alone and let me move forward. A debt may be resulted in past lives, which makes it beyond our comprehension and therefore hard to define it. However, everyone’s life experience may reveal what his debts are because too many similar experiences repeat and surround him. Manipulation of one’s destiny is also a book, letting everyone savor it slowly.

 

The issue of abilities is discussed in the earlier article ‘a fine line between’. Our lack of some aspects of abilities results in big debts. The process of paying off the debt is also process of huge bouncing back itself. While making up what we lack to pay off the debt, we also get changed and reborn. Buddhism talks about enlightenment, which is actually wisdom plus strive for self-realization. Thus, Buddhism proposes neither fatalism nor negativism at all. It’s sad that too much of the real Buddhism is misunderstood for the sake of easy spreading.

   Master Ban Ji
   Translated by Grace Tsai
   Proofread by Sophiea Kuo

 

一線之隔 A fine line between

一線之隔 A fine line between

 佛學裡面常會提起業障的看法，有一段很長的日子，自己常在現實與業障之間攪不清楚，很多事特別是不愉快的事，沒有人會認為應該發生在自己的頭上，如果自己是佛教徒，理所當然的業障的看法馬上浮現。

 活過一些歲數的人們，大約都體會過身不由己的滋味，那種感受讓人很容易接受命運的看法，負面的感受多的時候，更會無奈的接受自己上輩子，一定愧對別人很多，才會有這樣的下場，許多時候總是活在_我有些地方不甚如意，是業障讓我過這樣的生活。

A fine line between

Buddhism often talks of negative karma. I myself have been mixed up between reality and negative karma for a long time. People don’t think they deserve so many events happening to them, especially the unpleasant ones. If it happens to a Buddhist, he may naturally think what happens to him is because of negative karma immediately.

People with ages almost have experiences of being involuntary. Feeling involuntary makes them easily accept ideas of fate. Too many negative feelings accumulated force them helplessly to accept that it is their debts in their past lives(their negative karma) that cause them such unpleasant happenings and to lead such kind of life.

 

我在過去寫的文章裡，有提過佛學是探討原因，不是懲罰性質的宗教，業障是一種自己無法抵抗的引力，在每一個人的生命裡，這種引力也是兩面刃，如果我是佛教徒，很輕易就認為引力不能抵抗，所以是業障，如果我不是宗教信徒，不輕易相信引力的力量，想抵抗到底，這兩個想法誰會勝出?! 我想大部份的人一定會認同後者，我個人認為兩者都是錯誤的，原因在於，上面兩種做法都是一廂情願的看法，沒有探究過引力的形成原因?也沒想過自己跟引力之間的對比，也就是引力的力量跟自己的力量，到底哪個力量大？面對大力量又該怎麼辦？！

I have mentioned in my earlier article that Buddhism aims to investigate reasons and is not a punitive religion. Negative karma is a kind of dragging force that can’t be controlled by ourselves. This kind of dragging force may view as a two-side knife in everyone’s life. If a person is a Buddhist, he may easily accept that this dragging force is irresistible and so it is negative karma. While an irreligious man doesn’t believe the power of dragging force and tries to resist it. Which of them will succeed in the end? I think most people will vote the latter. But I personally think both ways are wrong because both are simply out of their own wishful thinking, without investigating the causes of the dragging force. Neither of them takes their own ability into consideration when confronting the dragging force. Which one is powerful, the dragging force or themselves? What should they do if they face dragging force more which is powerful than they are?

 

在過去的日子裡，我發覺大部份人對自己生命的事，都是讓自己處於完全被教，不然就是全力抵制，甚少人願意真正面對引力的問題，去探究清楚，才會讓一些不清不楚的資訊到處充斥。

 每一個人一生所要面對的人事問題，多到數不清，假設我們都想要自己對每件事情達到滿足點，恐怕比登天還難！不能達到生命的滿足點，是否都叫業障 ?  假設清楚自己能力的人，拿自己能力範圍的東西，是否也是真理？而要有能力第一件事便是克服障礙，業障的另一個名字，如果叫做障礙時，人生會因為能克服障礙而讓自己覺得活著的價值。

 半寄                                                                                                           

During the past days, I found most people tended to be either totally guided by or fully resistant to events in their own lives. Few were willing to face and investigate issues of dragging forces, thus resulting in some specious information prevalent in our society.

All people have to face countless troubles of personnel in their life. It should be harder than climbing up high into the sky if they want to have everything come in their own way. Isn’t it also truth for a person to take what he can reach when he knows clearly his ability and limit? The first step of developing ability is to overcome obstacles. Life becomes worthwhile and valuable after overcoming each and every obstacle.

 Master Ban Ji
  Translated by Grace Tsai
  Proofread by Sophiea Kuo

 

南傳佛法與大乘佛法的差距 Differences of Southern Buddhism and Mahayana Buddhism

南傳佛法與大乘佛法的差距 Differences of Southern Buddhism and Mahayana Buddhism

南傳佛法又稱為原始教典，是國際上公認佛陀最初說法的記錄經典，去過南傳佛法國家的人，應該都知道，那邊的佛教徒認為大乘法是魔的說法，不承認大乘法是佛陀的教義。

Differences of Southern Buddhism and Mahayana Buddhism

Southern Buddhism is also called Original Buddhism, the scriptures of which are internationally recognized as original documentation taught by Buddha himself. People who have been to countries of Southern Buddhism know clearly that Buddhists there consider Mahayana Buddhism as devil’s viewpoint and deny it is Buddhist teaching.

 

大乘法的產生在於佛陀涅槃後，無法一時間証悟的弟子，必須正視生活裡的人與人之間，所必定要有的互相依持，流傳開來的大量佛教徒在人世間尋求活下去的資源，原始教典注重厭離，認為人世間太苦，修學者一心一意要尋求出離這個勞苦的世界，在印度人的思想裡，苦是理所當然的普遍認同，隨著佛法的流傳，人們意識到至少還沒解脫前，人都得活於人世間，於是大乘法孕育而生，為生活於人世間的人們提供更寬闊，更深遠的思想。

Mahayana Buddhism appeared after Buddha’s nirvana. Buddha’s disciples who hadn’t got enlightenment immediately had to deal with inevitable interdependent relationships of people. As large amount of Buddhists spread out, they needed to seek help to live in the world. Original Scripts emphasized abhorrence and proposed that it was too painful to live in this world. Practitioners of Original Buddhism tried to leave this laboring world with all their heart. Anguish was unanimously accepted in Indian culture. However, with the spread of Buddhism, Buddhist practitioners got aware that all humans had to live in the world, at least they needed so before they got enlightenment. Mahayana Buddhism rose in response to meet their need for broader and deeper philosophy of living in the world.

 

我個人的修學裡，融合了佛陀前、後期的修法，也就是華人熟悉的大小乘，南傳佛法提供了基礎四果的最基本槪念，四果的修法老早被大乘法的修學者們遺棄，華人總認為不二法門是最高的修法，但我個人認為少了四果的根基，再高明的修學者也超越無門，而少了大乘法的原始教典也苦悶的可以。

When I practice Buddhism, I integrate practice methods of early-stage and late-stage Buddhism, known as Hinayana and Mahayana Buddhism by the Chinese. Southern Buddhism provides me with the fundamental concepts of Four Stages of Enlightenment, the practice method of which has long been abandoned by practitioners of Mahayana Buddhism. The Chinese always think the one undivided truth method is the supreme practice method. But I believe without the foundation of Four Stages of Enlightenment, any clever practitioners are not able to excel and advance. On the other hand, practice methods of Original Buddhism without Mahayana Buddhism are too anguishing.

 

一個真想在佛學有所成就的人，都該認識原始教典與大乘佛學，追隨佛陀的腳步，再注入後人的心血結晶，期盼到達修學者心中的想望，對我個人而言，所謂大小乘是一個脈絡的延伸，不是高與低或大與小的差距。

半寄

A person who determines to have some accomplishments in Buddhism should get acquainted with both Original Buddhism and Mahayana Buddhism. May practitioners get what they expect by following the steps of Buddha and integrating the fruit of the successors’ painstaking efforts. To me, Hinayana and Mahayana Buddhism are extension of sequences of ideas. There’s no difference of high /low or great/petty between them.

 Master Ban Ji
  Translated by Grace Tsai
  Proofread by Sophiea Kuo

 

佛教南禪精舍103年度秋季徵文活動
一、 活動目的：
鼓勵、引導對自我生命價值及意義之思考能力，增進挫折容忍力， 訓練解決問題與面對困境的勇氣，學習更清晰寬廣的人生觀，進而提升生命的質與量。
二、 參加對象：
本活動參賽不分對象，歡迎大家共同參與。⋯⋯
三、 申論題目及期程：
(一) 題目: 「轉念之間的得與失」。
(二) 投稿期間: 自即日起至103年11月30日止。
四、 論述條件與內容要點：
(一) 論述以1000字以上為最低標準，手寫打字格式字體不拘。
(二) 申論內容為：分析對於人生或對事情轉念的得與失後，提出想法及執行方法。不限定從佛學角度來申論，歡迎各種論述觀點。
(三) 參加者的論述模式與論辯邏輯可參考南禪精舍修行的探討網站或上facebook 動力南禪社團。引用與否與評審標準無關。
網址: http://nanzenjingshe.blogspot.tw/
五、 投稿方式 :
(1) 請上傳南禪精舍投稿電子信箱: masterjg05@yahoo.com.tw
(2) 請留下您的姓名與連絡電話.
六、 評審標準：
（一） 邏輯論述清晰50％
（二） 觀點具創意性25％
（三） 執行方法明確可行25％
七、 獎勵類別：
南禪獎1名，頒發獎助學金新臺幣10,000元
特優3名 ，每位各頒發獎助學金新臺幣5,000元
優等5名 ，每位各頒發獎助學金新臺幣3,000元
甲等5名 ，每位各頒發獎助學金新臺幣1,500元
佳作10名 ，每位各頒發獎助學金新臺幣500元。
作品如均未達水準，得由決選評審委員決定從缺，或不足額入選。
得獎名單於103年12月31日前公布於facebook動力南禪社團。南禪獎，特優與優等得獎者將受邀至南禪精舍領獎，精舍將補助自強號火車來回票費用，獎金當面頒發(如有不克前來者，請以電話告知)。不克前來者與甲等、佳作得獎者獎金將於104年1月31日前統一由佛教南禪精舍匯款至得獎者指定帳號。
八、 推廣運用與評審：
(一) 得獎作品之作者享有著作人格權及著作財產權，並授權佛教南禪精舍
於該著作之著作存續期間，有在任何地方、任何時間以任何方式利用、轉
授權他人利用該著作之權利。著作人不得撤銷此項授權，且佛教南禪精舍
不需因此支付任何費用。
(二) 未獲獎者, 來稿電子檔由佛教南禪精舍逕行刪除, 不另外通知。
(三) 所有審核標準由佛教南禪精舍成立評審委員會評審之。得獎結果由佛
教南禪精舍統一公佈, 參賽者不得異議。
九、 聯絡方式：
佛教南禪精舍103年度秋季徵文活動 承辦人 蔡瑞欣。
聯絡電話：08-786-1856, 0921-190-962
每日上午08:00 至 12:00 下午 02:00 至 05:00
電子信箱: masterjg05@yahoo.com.tw
注意事項:
1. facebook動力南禪社團將公佈得獎者名單, 請您註明您願意公佈姓名的
方式. 全名(例:王大明),或非全名(例:王o明) 。
2. 若您已詳讀本徵文活動辦法, 並願意遵守以上本文內所有的規則,在您以
電子檔傳送參賽文章後, 視同完全同意。本辦法如有未盡事宜，主辦
單位得隨時修訂公布。

南禪精舍修行的探討
NANZENJINGSHE.BLOGSPOT.COM

更多

喜悅G ratification

喜悅Gratification

感覺中修行是個嚴肅的問題，不過也是有愉快的一面，從剛開始入門的莽莽撞撞，到搞得清楚東西南北在哪裡的時候 ? 很快樂，東西南北再畫出方向感時，也很安慰，我想人對有興趣的事物，做出令自己滿意的成績時，都會很興奮，修行也不例外。

在臉書放上幾篇文章後，對我陌生的讀者，應該有一點清楚，我談現實面的程度比較多，在佛學這條路上，我比較要求想要學佛的人，必須要有自己的看法，因為佛學講究智慧，沒自己的看法要怎樣走路？

Gratification

It always seems as if Practice is a serious question, yet there is also a pleasant side. From the beginning, everything seems unclear and confusing. I am delighted when things get clarified. It is also comforting when you gain the sense of direction. I believe people always get excited when feeling satisfied about accomplishments in interested things. There is no exception for Practice as well.

After posting few articles on Facebook, for those unfamiliar readers should get to know me better as I focus more on the reality side. On the path of Buddhism learning, I propose that Buddhist practitioners should have their own viewpoints as Buddhism learning particularly focuses on about wisdom. How can one proceed (with the pursuit of wisdom) without his own viewpoint?

而看法程度的培養是各人加入了多少養份的問題，再來就是比較去說明人範圍能修學的內容，我自己修學方面很在意我自己站立的如何？！也就是禪宗講的安心，心不安(代表自己很虛)，何事可以成功？⋯⋯

心不安，如何從容面對生活？我很注重自己學了很多以後，究竟對自己的生活起了什麼作用，以後去哪裡投胎，會生到哪裡去？對我而言不是很重要，我學佛為了解決生命裡屬於哲理這一塊，活得清不清楚，能不能創造屬於我要的自己，反而是我的歸依點，跟大多數佛門子弟是不一樣的。

To what extent your viewpoint may be developed depends on how much effort you put in. Following is to focus more on explaining the content which can be practiced within human’s ability. I often concern about how I stand on and my viewpoint from my own practice perspective. This can be referred to spiritual peace as proposed in Zen Buddhism. If your mind and spirit is not peaceful, that means you are feeble. How can anything be succeeding under such circumstance? How can you confront daily life calmly without spiritual peace?  I also pay attention to how Practice may affect my life. What’s the reincarnation in my next life is not my concern.  I practice Buddhism in order to solve the philosophic problem of life. Unlike most of the Buddhist practitioners, I practice Buddhism to make certain my existence is meaningful and to cultivate myself into a better person I request.  

 

 

一路以來我始終清楚我要修學什麼內容，從到底能不能走下去？！到如沐春風，始終都是修學帶給我的力量，到目前為止，我一直堅持一個觀念，生命裡面誰都需要修道 ! 不一定得為了解脫什麼束縛? 就為了能夠安身立命，安身立命有人會馬上連想到是儒家用語，儒家把人的一生寄託於國家，社會，就是少了個人，彷彿個人的情感完全不重要(至少這是我個人的見解)，但佛學提供了個人情感的看法，給予生命另一種出路，人生命裡大都數時間糊里糊塗，不依持修道力量，怎能讓腦袋清晰一下，我們學了很多都是如何對待別人，如果把對待別人，轉變成對待自己，相信很多人會束手無策，真正是忘了我是誰?!

在動力南禪隨意寫一些觀念性的內容，或許給偶然翻見的朋友，些許泥爪。

半寄

I am always clear about my desired practice content all along. From the beginning concern of whether I can make it through till the end feeling as if enfolded in the spring breeze, all should be attributed to the power given by Practice. I continuously insist on the concept that everyone needs Practice in life until now. We practice not necessary for the sake of free from constraints, but to settle down and live peacefully. When mention settling down and live peacefully, people might think of it’s the wording of Confucianism. Confucianism advocates the thought that one’s life should commit to the country and society, not to the individual. It seems that individuals’ emotions are not important at all (at least in my personal opinion). But Buddhism provides ways of dealing with personal emotions and thus offers alternative solution for life. Humans are confused most of the time in their lives. How can we have clear minds if not rely on the strength of Practice? We have learned much about how to treat others. However, when transferring the ways of treating others to treat ourselves, I believe many people will feel helpless and forget who we really are.

I wrote some conceptual content freely on the blog, perhaps this can help readers who occasionally come across Zen Buddhism.
                                                             

    Master Ban Ji
    Tanslated by Grace Tsai   

     Proofread by Sophiea Kuo      

  

                                              

 

                          

                                                               

記憶中的自己Memories of myself

記憶中的自己Memories of myself

 

在修學的過程中，最困難的一個環節，應該是揮之不去的往事，盤踞腦海。

The most difficult part in my Practice would be getting rid of those memories of past events forcibly occupied in my mind.

 

中觀論的論述中有一個時間的慨念，論述說明時間在過去，現在，未來流動，不可駐留。

Mūlamadhyamakakārikā(Knowledge of the Middle Way) discusses the concept of time.It proposes that the time run in between the past, present and future and doesn’t reside at any point.

 

時間點的流逝，不會引起異論，但普羅大眾一定會想，時間跟修學有什麼關係?! 從記憶的方向來探討一下。

The passage of time won’t arouse debates, however the general public may wonder what’s the relationship between the time and Buddhism Practice? Let’s explore the question from the direction of memory. 

 

以往的記憶算不算是時間的影子?如果算，那這個影子大到足以嚇人的地步! 層層疊疊的影子，塵封的塵封，留戀的留戀.........一層層的影子，日日夜夜伴著自己，不管自己願不願意?它始終沉沉默默的相隨，人們面對這個影子，總是想盡辦法，想挽留自己留戀的，更想盡辦法，推開不愉快的，但影子始終沉默，沒打算離開，也沒打算滿足自己。

Can the past memory be considered as shadow of the time? If the answer is positive, then this shadow would be enormous enough to be frightening and scaring .Layers of shadows, some memories have been sealed in and some have been recalled with nostalgia. Whether we are willing to think about it or not, these layers and layers of shadows accompany us day and night. The shadow always follow silently all along, when facing it, people always strive to keep what they yearn and think of ways to push away unpleasant ones. However, the shadow always stays silent and has no intention to leave or to satisfy themselves.

 

多少人就這樣，在影子裡面過了一生 !

How many people live with such shadows all their lives!

 

這樣的生命，看在龍樹菩薩的眼裡，就是時間點的停滯造成，在現實生活裡我們的肉體追隨時間，一點一滴的成長，也一點一滴的衰竭，人們無權掌握，也無力改變。但這個現實的狀態，轉換到精神層面時，可是大大的不一樣，人們在看不見的地方，肆無忌憚的堆砌一切可能囤積的過往，有些人連蛛絲馬跡都不願放過，沒有人覺得有什麼不對! 更多的人是依靠囤積過往而活著。可是已經活過的肉體歲月無法挽回，為什麼精神體的過往歲月卻被自己緊緊圈住，硬是不讓它隨著時間的過去而過去。

In Nāgārjuna’s opinion, this kind of life is resulted from the stagnation of the time. In reality, our bodies grow and collapse bit by bit with time. Human beings can’t control or change it. However, if the fact transforms to spiritual level, the result can be viewed differently. When being in the invisible state, people unscrupulously pile up all possibly accumulated bygones. Some people are even unwilling to miss any tiny clues. Yet, no one notices there is anything wrong with this. There are more people living their lives by stocking up the past. Why do we still stick to the spiritual past and confine ourselves firmly when the physical past is irretrievable? Why don’t we let bygones be bygones?!

 

十年，二十年過去了，現實的時間消失在自己的眼前，但精神體的影子沒有過去! 於是, 影子挾帶著巨大的反撲能量，像老鷹捉小雞般挾持著肉體，不讓肉體感受現實的存在，哪怕時代的巨輪滾滾而去! 自己無論是肉體或精神都早已塵封，連跨越出自己的回憶都是困難的，時間存在的問題，已經不重要。

Ten years, twenty years passed by. The virtual time disappeared from our sight, but our spiritual shadows didn’t! Consequently, the shadow carried enormous fight back energy, just like eagles grasping the bodies of chicks and kept our bodies from realizing the reality existence, regardless the fact that the wheel of time is kept rolling on. We had long sealed ourselves both physically and mentally. The issue of the existence of the time is not very important when it’s difficult to surpass our own memory.

 

我總是說著，我害怕以前，害怕人們對我說我以前說過什麼話題! 害怕我不想再學習的觀點老是圍繞我的身旁，人們總不能了解時間對我的意義，我在修學過程裡，拼了命去追上時間，自從我決定修學中觀論的思想後，想追上【現在】的時間，才發覺我活在回憶裡，影子無時無刻在提醒我，它的存在，生命中第一次懂得害怕自己，我的肉體三十歲時，影子才十來歲，沒跟著長大，我五十歲時，影子倒變成七十歲，想捏著我不放，你說: 自己的影子恐不恐怖。

I always say that I am afraid of the past, afraid of people telling me that I have mentioned certain topics before and I am afraid viewpoints which I refuse to follow kept following me. People can’t realize what the time means to me. I strive to keep up with the time during my Practice. Since I decided to learn the method of Knowledge of the Middle Way, I have tried to catch up with "the present time", but realized that I lived in the past memory. The shadow constantly reminded me of its existence. It was the first time in my life that I was afraid of myself. When my physical age was thirty years old, the shadow, my mental age, was only ten years old or so. It didn’t grow with my physical age. But when I was fifty, my shadow became seventy years old and tried to grasp me tightly. In this case, do you think your own shadow is horrible or not?

 

一個沒跟上時間的人，會一直處於一種狀態，過去的時光已過去，沒跟上來等於把自己葬送在從前，現在的時間又在不停的走去，沒跟著走等於沒有未來，中觀論絕對不是辯論的內容而已，那是一本時代處於越文明，越會散發光芒的修學論點。

A person who doesn’t keep up with time will constantly stay in a state. Past is the past, not keeping up means burying yourself in the past. Not keeping up with the present time means having no future because the present time doesn’t stop. Knowledge of the Middle Way shouldn’ t be viewed as merely contents of debates. It’s a book that being in the more civilized era, the more radiance its Practice concepts appears.

 

往事去回憶它，把塵封的自己拉扯出來，給自己一條完全的路，仗佛法的智慧。

半寄

Recall your past, pull yourself out if being sealed in and give yourself a complete path. All of these rely on the wisdom of Buddhism.

                                                                

   Master Ban Ji
                                                                                                         Translated by Grace Tsai
                                                                                                          Proofread by Sophiea Kuo

 

清泉 Limpid Spring

清泉 Limpid Spring

在動力南禪寫了一些看法，雖然只是觀念性質，但已包括佛學以及實修的經驗，原本我對出來說些佛學，一直不感到興趣，只習慣於向自己帶的修學者負責，但處在這種資訊豐富的年代，就算是家裡蹲也不得安寧，被轟炸久了，只好跳出來，禪師說 : 一聞到說佛，便跑去漱口，用來抗議佛學被濫傳播。

走過很多的修學路，大部分不想學的都在遺忘中，而且根本不想再回頭去看，現在為了釐清一些觀點，也不得不把快遺忘的東西，再度挖了出來，跟大家做個討論，我常說，我很可憐，常常要跑回以前，不回去以前又沒辦法討論，不要說生生世世，一生一世有時就很累了。真誠的跟有心前進的人說，往前走吧！一生一世就可以走很遠，不要再猶豫了。

在這裡提供一些學習上的內容，像森林雲霧迷濛間，探出一條路，喝上一口清泉，踏上旅途。

我想說的，大方向看來都有提到，先劃上一個句點。算一個段落。有想要了解的佛學問題，可以再提出，我會再寫。

再次感謝瑞欣、芳純的中，英校稿，及部落格的翻譯協助。俊得，韻如，宏元網路平台的協助，還有在我背後始終支持的力量，感謝！

感謝讀者的收閱，希望沒造成困擾，謝謝 !

半寄

Limpid Spring

In the dynamic South Zen I wrote down some views , which it contains Buddhism and Practice experiences even though they are only the concepts ,. Originally, I wasn't interested in lecturing  the Buddhism to others , only responsible for my own leading practitioners. Whereas in this era of rich information, I began to understand I could not keep it for myself and I had to say something. Zen master once said that he ran gargling to protest against the abusing spreading of Buddhism. For a long time, being a practitioner, I forgot most what I don't want to learn and did not want to go back to it. But now in order to clarify some of the points, I have to dig out something forgotten to discuss again. I often say that I am very pitiful , having to retrieve from the past. Otherwise, I won’t be able to discuss with you. One life is tiring enough, not to mention life after life. ! So I’d like to say  every sincerely that one life is far enough to move forward for those who are determined. Move on ! Do not hesitate !

Here I’ve provided some of the contents for learning, hoping they will be like a guidance to the path and inspiration while being in the misty cloudy forest

The general direction seems to have been covered. Now I want to draw a period and conclude the paragraph first. But whenever questions are raised,, I will write and give answers again.

Thank Jui-hsin , Fang-chun for translation and proofreading. Thank Jiun-do, Yun-ru ,and Hung-yuan for helping setting up network platform. Thank friends for the supports behind me, thanks!

Thanks for readers’ subscription. I hope it will not bother you too much , thank you !

Semi- mail

  Master Ban Ji
  Translated by Sophiea Kuo
   Proofread by Grace Tsai    

 

環境的重要 Importance of the environment

環境的重要  Importance of the environment

環境對一個人一生的影響力，應該不用我去多做分析，但環境影響的層面也包含古代人，更直接的是環境也是促發思想的一隻無形手，催生思想的大地母親，下面來做一段分析。

心生一切，這個思想，在佛學也佔據一定的份量，其實說起來，有一段時間我也蠻喜歡由'心'去產生一切的感覺，很多事只用'心"去看待外面的一切，因為這樣什麼事看起來都比較不麻煩，受挫折的時候，用心安慰一下自己，既方便又省事，因為不用跟別人求救，也不用準備什麼東西？提供自己受挫折的時候需要的補及！很多時候'用心'的想法去打點一切包括修學，確定是有用的。

有用當然不會覺得不對勁，便一直只_用心_去對待外面的世界，一段時間以後，發覺自己變得只喜歡美的事物，看到不如意的場景，會自動轉想法，認為那些跟自己不相干，自己只是過客，總之！不喜歡有障礙的，人，事，物，擺在眼前。

更進一步的很討厭身體，因為心是可以用飛越的速度在前進，而身體笨重到不行，常常覺得身體拖累了心的速度，身體果真像很多人講的是臭皮囊，是障礙物。

Importance of the environment

Environmental influence in one’s life shouldn’t need more analysis. Environment not only affects the people in the olden era but the more direct effect is that it facilitates thinking and reasoning invisibly of people nowadays. It’s like the Mother Earth of thoughts driven, here are some analyses below. 

The ideology of ‘All things are resulted from the mind ’ is crucial in Buddhism. Actually, I once enjoyed the feeling and found comfort in letting my mind to set for everything. It seems less troublesome when you only use mind to treat other things. It was convenient and effortless to comfort myself with mind when having frustration as I neither need to ask help from others nor get prepared of anything (supplements we might need when having setbacks) in advance. Most of the time, it’s workable to handle everything with mind, including Practice.

Since this method is workable, I didn’t see anything wrong with it. Therefore, I kept treating everything other than me with ‘mind’. After a short period of time, I found myself only like beautiful things and will change mind when seeing unpleasant things. Just keep in mind that I am only a transient passenger and have nothing to do with those unpleasant things. In conclusion, as long as you face any obstacles related to people, things and affairs, you will try to change your mind. To discuss it further, I hated my body. The reason for that is because your mind can move forward at a flying speed, however your body feels so heavy that you might feel that the body dragged down the speed of mind. It is true like many people said, the body is an obstacle, so called stinking skin-bag.

 

後來我開始害怕心，因為它已經不讓我接觸外面，當我的神經系統回報它的感覺時，心無動於衷，它不想理會神經系統說，我會痛，也不要神經系統說，我餓了，"心" 想整個操控身體，但身體需要很多其他的東西，不是心可以給的，一種嚴重缺乏的逼迫感催促，我回了頭去接受其他感官傳給我的感覺，清楚的看到心只是身體裡的一份子，雖然不能少了它，但也不能任由它掌控全身，而對其他的感官無動於衷。

會把自己搞到極端的不安，是因為接受提倡"心"這個說法的學說說 : 一切由心造。心獨處於人體外，不是一般人可以理解的，人體裡的那顆心是假的，外面那顆看不見的心才是真的，聽起來很神秘又具備誘惑力，讓人很想去看看什麼叫做真的心? 什麼樣的心可以製造世界 ?

Later on, I started to fear my mind because it kept me from interacting with the outside world. It was indifferent to my feelings and ignored the pain or hunger reporting from my nervous system. The “mind” tried to take control of the body. But there were so many things that the body needs, yet the mind fails to satisfy. A desperate sense of lacking pushed me back to accept the feelings which other sense organs give me. And I clearly affirmed that the mind, though indispensable, was only a part of the body. I couldn’t neglect all the other sense organs and let the mind control the entire body. Accepting the theory ‘All things are created by the mind alone.’ made me extremely nervous. It is hard for ordinary people to realize how the mind can stand alone outside the body. The statement ‘The heart in my body is fake, only the invisible mind outside is real.’ sounds mysterious and alluring. It makes people wanted to find out what’s the real mind and what kind of mind can create the whole world?

 

而我實修的結果在上面1;2篇已有了說明，當一個人不能突破精神體，肉體時，心有多麼高的境界, 已然不重要! (佛學的產生，首先攸關的問題，便是生，老，病，死，離開肉體也就是人能修學的範圍，再高明的法門也徒然) 然而講心的學說也數不清，修學者有沒想過，在古代一切都匱乏的年代裡，用"心"去想像一切應該是當時很重要的事，外面貧瘠時，再少了心的運作，日子會過不下去，但也有人能突破環境的限制，去做思辨，那是佛陀，龍樹菩薩，那為什麼思辨的內容不受觀眾喜歡。舉個例子；1.行善真好，心馬上感受到溫暖。2.一個講究內容的人說 : 行善很好，但行善有真善，有偽善，有已經在傷害別人不自知，還以為在行善。我想大家一定是選1，因為簡單又溫暖，2的內容多，想法也太費腦力。就這樣佛學裡的思辨內容成了冷門科系，乏人問津。

The results of my virtual practice have been illustrated in the first and second paragraphs mentioned above. When a person can’t make a breakthrough both mentally and physically, it is not so important to know how high the state of mind will be! (Buddhism was produced to tackle the premier concern of birth, aging, illness and death. Any advanced Practice method that goes beyond human’s capability is futile.) However, there are numerous theories talking about the mind. Have practitioners ever thought of the fact that it may be important to imagine everything with mind in the olden days when everything was scarce. When the external world was poor, life can be difficult without the operation of mind. However, there are still people who could break through the restriction of environment and to think and distinguish, such as Buddha and Nagarjuna (Nagarjuna Bodhisattva). Then why the content of thinking and distinguishing is not accepted by viewers? For instance, there are two scenarios: firstly, it’s great to have virtuous deeds and your mind can feel the warmth instantly. Secondly, to a person who cares about the content might say: virtuous deed is good, however, there are true virtuous deeds and fake ones. You might be hurting someone unconsciously and still thinking that you are making virtuous act. I believe most people will choose the first scenario as it is straight forward and warm. Second scenario involved too many contents and squanders too much mental capacities. This makes the thinking and reasoning content in Buddhism becomes a neglected branch. No one is interested.  

 

其實我喜歡有思辨內容的佛學，因為經過自己的實際修學，思辨，發覺單獨一個"心"的存在，很不可靠，但心的內容再加入其他感官條件後，就大大的不一樣，當一件事情在發生的時候，處理的方法如果可以全身都用上，那事情被解決的程度至少60%，而一件事情只能用"心"去解決的時候，應該10%就已經不錯了，要再加分時，一定要借助別人，因為心不會工作。

 還有一種說法，打坐的時候，念頭一直出現，一般都說不要理會，讓它一直過去，我通常不這樣教人，我會說一定要去理它(念頭)，不理它怎麼知道自己在想些什麼 ? 念頭是自己的想法，它不是過客，我通過對念頭的了解看到我自己，進而改善個人的缺失，而前幾篇的文章裡，也提起過打坐是在安靜的環境裡，想法，念頭都是突顯的，這些安靜環境下的培訓，也要試驗一下自己，能不能在動態的環境裡幫助自己 ?

到底自己是站立在哪個環境? 而自己能左右環境多少? 還是都受到環境影響? 一點一滴累積在修學者心裡。

半寄

I like Buddhism with thinking and reasoning content. Through the virtual practice, thinking and reasoning, you will notice that the mind can’t exist alone. However, it makes a big difference by adding all the other sense organs with the content of the mind. For example, a problem may be solved at least 60% with all your body and resources, while mere planning in your mind can only solve no more than 10% of the problem. To solve more, the mind needs aid from others because it can’t take action.

There’s another view, when sitting in meditation, neglect the thoughts emerge into your mind constantly and let them pass on and on automatically. I usually do not recommend the idea like that. I will propose definitely need to take notice of the thoughts. You won’t understand your thoughts if ignoring. Thoughts are your own thinking, not the transient passenger. I usually understand myself and thus improve self deficiencies through comprehending my thoughts. As mentioned earlier, the quiet environment in meditation highlights our views and thoughts. These are all about training in a quiet environment. We also need to test ourselves if we can still observe our thoughts and elevate ourselves in the dynamic environment.

Try to figure out the following questions. What kind of environment am I staying? To what extent can I affect the environment? Or am I always affected by the environment? It will accumulate in the practitioner’s mind bit by bit.

 Master Ban Ji
 Translated by Grace Tsai
 Proofread by Sophiea Kuo