祝福南禪精舍部落格朋友新年如意
2023年12月30日 星期六
2023年12月18日 星期一
一切見不忍 When all views whatsoever are unacceptable
南禪朋友早安！
一切見不忍
When all views
whatsoever are unacceptable
讀書會挑了一段阿含經文做分享，講這一段經文的時候，想著
在華人禪宗公案裡面德山禪師被問道：金剛經「過去心不可
得、現在心不可得、未來心不可得，請問要點哪箇心？」
In the book club discussion, a passage from the āgama section of the
Buddhist scriptures was brought up and it reminded me of the
gongan which quotes the Diamond Sutra, in which the Chan master
Deshan is asked, “The mind cannot be found in the past, present, nor
future; which mind, then, are you going to point to?”
常看到後世演繹佛經的精彩，看到佛法傳遞中令人拍案的智
慧。
如是我聞： 一時，佛住王舍城迦蘭陀竹園。 時，有長
爪外道出家來詣佛所，與世尊面相問訊，慰勞已，退坐一面，
白佛言： 「瞿曇！我一切見不忍。」 佛告火種：
「汝言一切見不忍者，此見亦不忍耶？」 長爪外道言：
「向言一切見不忍者，此見亦不忍。」（雜阿含969經）
耐心的慢慢咀嚼什麼叫做「一切見不忍！」
（一位學習全印度學問的學者總結他的學問是「一切見不
忍」，佛陀點出他的不足，但什麼樣的學習令他做如是見，也
值得探討。）
也細細看到自己很多見識還不清不明！哈
（個人追求對佛法的理解，南、北傳佛法都是重要依據）
近代的佛法研究一直認為北傳的大乘經典不是佛說！但我們會
常看到後世演繹佛經的精彩，看到佛法傳遞中令人拍案的智
慧。
如是我聞： 一時，佛住王舍城迦蘭陀竹園。 時，有長
爪外道出家來詣佛所，與世尊面相問訊，慰勞已，退坐一面，
白佛言： 「瞿曇！我一切見不忍。」 佛告火種：
「汝言一切見不忍者，此見亦不忍耶？」 長爪外道言：
「向言一切見不忍者，此見亦不忍。」（雜阿含969經）
耐心的慢慢咀嚼什麼叫做「一切見不忍！」
（一位學習全印度學問的學者總結他的學問是「一切見不
忍」，佛陀點出他的不足，但什麼樣的學習令他做如是見，也
值得探討。）
也細細看到自己很多見識還不清不明！哈
（個人追求對佛法的理解，南、北傳佛法都是重要依據）
There is a widely held view in modern scholarship on Buddhism that
the Mahāyāna sutras were never actually spoken by the Buddha
himself. Yet there’s no denying that these same sutras convey table-
slapping wisdom, so profound that it can elicit a visceral reaction.
Thus have I heard. On one occasion the Buddha was
living at Kalaṇḍaka’s bamboo grove near Rājagṛha. At
that time the wanderer Dīrghanakha came to visit the
Buddha. After paying his respects to the Buddha and
exchanging friendly greetings, he sat down on one side
and said to the Buddha, “Gautama, all views whatsoever
are unacceptable to me.” The Buddha replied,
“Agnivesyāyana, when you say ‘all views whatsoever
are unacceptable to me,’ is this view of yours also
unacceptable to you?” The wanderer Dīrghanakha
replied, “As I’ve already said, all views whatsoever are
unacceptable to me, including this view of mine.” (Saṃyuktāgama, Sutra 969)
unacceptable to me.”
(A scholar with extensive knowledge of all the major schools of
thought in India also summed up his learning by stating, “All views
whatsoever are unacceptable to me.” The Buddha points out the
contradictory nature of such a statement, and it’s worth considering
how somebody might arrive at such a conclusion.)
Doing so might also reveal the lack of clarity and consistency in
one’s own
knowledge!
(For gaining a solid understanding of Buddhism, it’s very helpful to
become familiar with both its northern and southern branches.)
Master Ban Ji
Translated by Ken Kraynak
2023年11月7日 星期二
果報 The results of karma
果報
The results of
karma
生活裡面容易碰到的問題是；當我們有挫折沒有辦法解決時，就會認為沒有因果的存在，大家都認為自己做了很多布施，為什麼我會有這種遭遇？
我想說：應該是我們一直記住我們的布施，卻是忘記了我們從布施善行為裡面已經得到的庇廕！
記住自己的付出，不記得自己的花費，就算是算帳，這帳也沒辦法算啊！
命旅程順遂的花費都是理所當然，因為自己是「好人」，好事
發生在自己身上根本應該！
Being human inevitably includes lots of setbacks and frustrations.
Whenever we suffer a setback, the tendency is to deny that it could
be the result of our past karma, thinking, “I’ve done so many
meritorious deeds, so how could something like this happen to me?”
This is because we tend to only remember the meritorious deeds
we’ve done, while forgetting about all the happy results we’ve
already enjoyed.
If you only keep track of the merit you’ve made, but not of the merit
you’ve spent, then you’ll never be a good
bookkeeper!
It’s one of the foibles of human nature to remember everything
we’ve done for others, while taking for granted all the privileges and
good fortune we have enjoyed throughout our lives; if you think of
yourself as a good person, then you expect good things to come your
way.
我個人碰到不如意的事情，會把所學到的佛法盡力、努力的應
用，花費幾年的時間去清楚自己的遭遇更是家常便飯。
給予的一切，都是自己樂意以歡喜心做的，不希望從裡面趕快
得到什麼回報，因為常想著回報其實早就把自己的福都耗光！
記得自己年輕時候，剛開始學打坐，滿腦子的妄念，都被自己
嚇壞了!
從來不再敢想自己是好人，日子都是在不斷地前進跟佛法的趕
路修持中過了⋯⋯
半寄
Whenever things don’t turn out as I would like them to, I take it as
an opportunity to apply my understanding of the Buddhadharma to
my own life. From several years of reflecting on my own
misfortunes, I’ve come to the conclusion that misfortune is
unavoidable.
Meritorious deeds should be done out of the kindness of one’s own
heart, without selfish motivations; if we make merit in the
expectation of receiving a speedy reward, our merit gets enervated
by our impure attitude.
In my younger days, when I was first learning how to meditate, my
mind was so full of
desultory thoughts that it actually scared me!
good; anyway, I’m so
busy with practicing the Dharma that there’s
no
opportunity to engage this sort of idle speculation.
Master Ban Ji
Translated by Ken Kraynak
2023年10月15日 星期日
浮士德 Faust
浮士德
Faust
我常常面對一個問題，佛法講貪、瞋、痴，很多人都認為我又不「貪」，「我本來就是個好人」這個容易做到！？
佛法要探討的「貪」由現實的可見物質延伸到心理的問題，例如；「貪的人是誰的參悟」！
（以佛法的角度而言，不貪的人也應該清楚自己是如何做到不
貪的，因為這裡面牽涉到自我的解決問題，清楚跟明白一直是
佛學想要追求的。）
由貪再延伸到「自我的存在」如何超越。
往我們面對自己想要的物質就會起了很大的糾結，是生活所需
也好、是慾望也好，這裡面糾結的一切就夠自己忙半天！（指
修法的內心世界）
到目前為止，我都不敢說自己不貪了！哈
半寄
Many people may consider themselves good and free from all desire
by nature. Is good and free from all desire by nature really so easy?
Now, the desire we are examining in Buddhist practice pertains not
only to the visible material world, but also to the mind, as in the
huatou (key word or phrase in a gongan, for contemplation) “Who is
it who is desiring?”
(In the Buddhist perspective, even if you are free of desire, you still
need to know how that came about, since it is tantamount to
liberation, and since clarity of mind is what Buddhism is all
about.)
Desire also pertains to transcending the notion of an independent
self.
Whenever we desire something, whether it’s a frivolous desire or
something we actually require, it gives rise to all sorts of
entanglements that keep us very busy (this also pertains to the inner
world
of Buddhist Practice).
At present, I’d never be so presumptuous to say that I’m completely
free of desire. Ha!
Master Ban ji
Translated by Ken Kraynak
2023年9月20日 星期三
空的辯證 The dialectic of emptiness
南禪朋友早安
空的辯證
The dialectic
of emptiness
下面的網址是政大教授林鎮國老師研究的有關龍樹菩薩「空的辯證」對空法想要了解的大德們，這研究是一個很好的管道
http://oldthinker.nccu.edu.tw/new_paper/paper001/16-5lin.pdf
Professor Lin Chen-kuo of National Chengchi University has written
a useful article on Nagarjuna’s “dialectic of emptiness.” It can be
read online at: http://oldthinker.nccu.edu.tw/new_paper/paper001/16-5lin.pdf
Master Ban Ji
Translated by Ken Kraynak
http://oldthinker.nccu.edu.tw/new_paper/paper001/16-5lin.pdf
2023年9月11日 星期一
讀書會好文分享Sharing of good articles in book club!
南禪精舍讀書會好文分享
老皮失蹤
前一陣子的某一天，我家養了12年的狗-----老皮，失蹤了。老皮是一隻很神經質的狗， 養了十幾年，有時候你想打開籠子的門餵食的時候，牠還會想要咬我。說實話，我一點都不喜歡老皮。
但即使不喜歡，老皮失蹤後的一天，還是會在它經常躲的小角落翻翻找找。 翻翻找找的時候，你明知道他八成被人抱走或是發生不幸，回不來了！但還是大腦還是循著慣性，翻翻找找，期待牠會從某個隱身的暗處跑出來，然後一切回到往常一樣----牠經常對我呲牙裂嘴，我也繼續討厭牠。
原來，即使不喜歡，感情的慣性也一直都在哪裡！ 對於事物在日常生活裡佔據不大的份量，況且如此，那些你喜歡的呢？那些在你心裡佔據份量的人事物呢？
一件你很喜歡做的事，因為某種原因無法繼續，你明知道世間一切都是因緣法，但是你能接受嗎？ 我的知道往往僅止於知道！
『三生石上舊精魂，賞月吟風莫要論；慚愧情人遠相訪，此身雖異性長存』以前讀到這詩會覺得： 情誼跨越前世今生，故事實在令人動容。
但仔細想想，美好的情誼讓人眷戀， 但如果故事是彼此相怨的舊精魂，前生今世相逢呢？一樣是相逢，彼此的糾纏，恐怕是一點都不美好了。
不管如何，我以為舊精魂意味著感情不動如山，所以才要再相見， 如果是這樣，舊精魂對學佛來說是不是有點可怕？ 色無常，受想行識亦無常，我知道啊！
可是為什麼破不了身見？ 其實，少了『受離』的自己，一直就是舊精魂啊！ 舊精魂，怎麼破得了身見！
本文作者南禪精舍居士李文宗
Good morning, Nanchan friends!
Sharing of good articles in book
club!
Lao Pi is missing
One day a while ago, my dog Lao Pi, who had been raised at home
for 12 years, disappeared.
Lao Pi is a very nervous dog. I have had him for more than ten
years. Sometimes when you want to open the cage door to feed
him,he will try to bite me. To be honest, I don't like Lao Pi at all.
But even if I didn't like it,
the day after Lao Pi disappeared, I would still rummage around in the
little corner where he usually hides.
When I am rummaging around for it, I know that it will probably be
taken away by someone or something unfortunate will happen to it,
and it will never come back!
But my brain still follows its inertia, rummaging around, hoping that
he will run out of some hidden dark place, and then everything will
return to the same as before. Then, he would still bite my tongue
often, and I would still hate him for that. It turns out that even if you
don’t like it,
the inertia of feelings is always there! For things that don’t play a big
role in daily life, and even so, what about the ones you like? What
about those people and things that hold a heavy weight in your
heart?
Something you like to do cannot continue for some reason. You
know that everything in the world is caused by karma, but can you
accept it? My knowing often ends with just knowing!
Old soul
"The old soul on the stone of three lives, there is no need to talk
about admiring the moon and chanting in the wind; I am ashamed
that my lover visits me from afar, although this body is of the
opposite sex forever." （三生石上舊精魂，賞月吟風莫要論；慚愧情人遠相訪，此身雖異性長存）
When I read this poem before, I would feel: The friendship spans
past and present lives, and the story is truly touching. But if you
think about it carefully, beautiful friendship makes
people nostalgic,
But what if the story is about old spirits grudged against each other,
meeting each other in the past and present? It's the same encounter,
but the entanglement with each other is probably not beautiful at all.
No matter what, I thought the old spirit meant that the feelings were
immovable, so I wanted to meet again. If so, isn’t the old spirit a bit
scary for practicing Buddhism?
Form is impermanent, so are feelings, perception, volitional actions
and consciousness. I know it! But why can't I break my identity? In
fact, without the "relief", the self has always been the old spirit!
How can the old soul lose its identity!
The article is written by Buddhist
Nanchan Vihara Lee Wenzong
(Proof reading by Sophiea Kuo)
2023年9月8日 星期五
第一義根本不存在Sharing Buddhist Questions
南禪朋友早安！
佛法問題分享：
Good morning, Nanchan friends!
Sharing Buddhist Questions:
問：根據佛教輪迴的觀念，有情的靈魂數目應該會保持一定的數目。但過去數百年光是人類的數目就增加了數百倍， 是如何多出那麼多有情（不斷分裂？）天堂、地獄難道不會客滿嗎？
我的回應： 佛教的輪迴觀念是變動性的，
應該說輪迴的觀念是印度教本來就有的， 佛法的主張都是變動性質的，所以就沒有客滿的問題！哈
以佛法哲學的用詞來說，叫做「第一義根本不存在！」
（這要研究的很深）
佛法講的業障跟福報都是連續性行為造成的惡果跟善報！
原則上佛法裡面沒有罪的思想。
探討佛學其實除了《阿含經》，佛陀弟子延伸出來的《論師論典》（阿毘達摩）裡面收集非常多的辯論，這些珍貴的辯論如同寶藏！ 像大家熟知的彌勒菩薩也是其中一員！ 論師論典（阿毘達摩）的辯論也解答非常多的問題，
看懂這些問題，我認為很多意識型態也就可以解脫了！
這是我個人經歷過的。
半寄
Good morning, Nanchan friends!
Sharing Buddhist
Questions:
Question: According to the Buddhist concept of
reincarnation, the number of sentient souls should remain a certain number.
But the number of human beings has increased
hundreds of times in the past few hundred years.
How come there are so many more sentient
beings (continuously divided?)
Will heaven and hell not be full?
My response: The Buddhist concept of
reincarnation is fluid.
It should be said that the concept of reincarnation
is inherent in Hinduism.
The Buddhist teachings are fluid in nature, so there
is no problem of overcrowding! Ha
In the terms of Buddhist philosophy, it is
called "the First Meaning does not exist at all!" (第一義根本不存在)
（This requires a very deep study)
The karma and blessings mentioned in Buddhism are the bad consequences and good rewards caused by continuous behavior!
The concept of “sin” isn't in the principle of Buddhism.
In fact, in addition to the "Agama Sutra"
(阿含經)when
discussing Buddhism, the "Abhidhamma" (阿毘達磨) （論師論典)extended by the disciples of Buddha There are a lot of debates
collected in it.
These precious debates are like treasures! The
well-known Maitreya Bodhisattva (彌勒菩薩)is also one of them!
The debate on teachers and classics also answers a
lot of questions. If you understand these questions, I think many ideologies
can be liberated!
This is what I personally experienced.
Ban-Ji
(Proof reading by Sophiea Kuo)
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