追溯本命Tracing Back to One’s Origin

 追溯本命

 

有大德好心的跟我提醒，再往前走，可能毀譽參半更大，（像目前屋外的風雨聲）

 

事實上，我的事情很簡單，我找了我需要交代的人去跟她說明一些事，

結果被有心人套話出去，

 

話題開始被炒熱，加上「變態」的廣播機全力開大廣播，結果熱鬧非凡⋯⋯。

 

這件事很好解決！

一定要變相（態）指責我的人，

 

祝福💕你們在講解佛經時只要涉及佛陀或高僧大德的本生談，或是過去式時，那就無疑是自打嘴巴，

 

廣播機不敢講白的是，

攻擊半寄，只因我的實力讓他們驚慌失措，火力全開語言低賤，滅了我為第一要務，

 

真相是，他們才沒空理我在幹什麼？

只要能力比他們低就好？

 

或者乾脆註明：佛法是一種文字上的意義而已，是不能修行證明的？

證明者必被圍毆。

 

我來自於純樸的大家庭，從小看盡人事，

自己去修行才知道什麼叫做小巫見大巫？在修行中才看到什麼叫人性！

 

這股怒火我都還沒有寫，只用小說的方式「滅絕師太」（見南禪部落格2026.1.20）去做交代，

 

南禪精舍沒有對外募款，

我個人的宿緣是我自己一定要處理的事，不涉及他人，無關榮辱，

這一切只跟半寄個人有關，

 

我個人備極辛楚才明白佛陀「四聖果」的內容，

這不是禪宗的開悟及入定的三昧可以比擬的，

 

佛教界無人願意研讀一下，反而拼命羞辱我個人，去突顯佛教皆是神聖的，才會這樣語無倫次地任意賤踏別人，

一定要這樣去對待任何一位眾生，

那我也只能祝福了💕，

👍哈哈😄

 

所有有見識的佛教徒，一定清楚我寫的佛法是最珍貴的，

這一點一直在被證實中。

 

我這一生完成了不可能的任務，

從來不敢想，我可以修持出境界及寫出完整的佛法，

 

既然這一切已經達到我個人的滿意點，榮辱對我來說沒那麼重要‼️

 

使命必達勝於一切！

 

（追溯本命是使盡吃奶力才能做到的，

珍貴無比也不賣錢，都不賣錢了，有什麼榮辱可言！哈哈😄

 

我個人一直被瞎纏爛打的，不往前走，難道在爛泥裡一輩子嗎？

那真的叫———蒼天了！

 

感謝一切幫助我的大德們！

㊗️福慧增長）

半寄

 

Tracing Back to One’s Origin

 

A kind person once cautioned me that proceeding further may invite greater degrees of both praise and criticism—much like the storm currently raging outside.

 

Actually, my situation is simple. I entrusted the appropriate individual to convey certain matters on my behalf. However, my words were deliberately extracted and disseminated by others.

 

As a result, the topic became heated, through excessive “broadcasting,” the issue was amplified and turned into a big scene.

 

This matter is, in fact, easily resolved.

To those who persist in criticizing me, whether directly or indirectly:

 

I extend my sincere blessings.

When interpreting Buddhist scriptures—particularly references to the Buddha or eminent masters’ past lives—you inevitably contradict your own stance.

 

What remains unspoken is that these attacks stem from unease regarding my capabilities. Such individuals resort to coarse language, making it their top priority to bring me down.

 

But the truth is, do they really care about what I am doing?

Or do they simply want others to appear inferior?

 

Or to state it explicitly: is Buddhism merely a matter of textual meaning, something that cannot be realized through practice?

Anyone who tries to prove otherwise would be harshly criticized or targeted.

 

I originate from a simple and honest large family and have observed much of human life since childhood.

Only through practice did I understand what it means to encounter something far greater—and what human nature truly is.

 

I have not directly written out this anger.

Instead, I expressed it in a fictional way in “Miejue Abbess” (see “Search For Enlightenment with NanZen Vihara: An Investigation into Practice of Buddhism”, Jan 20, 2026).

 

NanZen Vihara does not accept donations.

My karmic matters are mine alone to handle. They do not involve others, nor are they about honor or shame.Everything concerns only me.

 

Through profound hardship, I attained an understanding of the Buddha’s Four Stages of Enlightenment—something incomparable to Zen awakening or meditative samadhi.

 

Regrettably, few within the Buddhist community are willing to study this and instead tirelessly humiliate me irrationally and freely, as if to protect the image of Buddhism while disrespecting others in the process.

 

If this is how people treat others,

then I can only offer my blessings.

 

Those with genuine discernment will recognize the value of my writings—this continues to be affirmed.

 

In this lifetime, I have accomplished what once seemed impossible. I never envisioned attaining such realization or articulating the Dharma so comprehensively.

 

Having reached personal fulfillment, honor and criticism no longer matter.

 

The fulfillment of the mission surpasses all else.

 

(Tracing back to one’s origin demands the utmost effort. It is extremely valuable and not for sale; thus, honor and disgrace are irrelevant.

 

I have long been subjected to relentless and unreasonable entanglements. If I choose not to move forward, am I to remain trapped in the mire for a lifetime?

If that is so, then it would seem that heaven itself is unjust.

 

I extend my gratitude to all who have supported me.

May your wisdom and blessings flourish.)

 

Master Banji

善始 A Good Start

 善始

很多人或許會問那華人的所謂大乘佛法（北傳）是什麼？

只能說它混雜了一「小小部分」佛法，然後可能大部分是印度其他教派的內容，

印度教包括比較晚期的錫克教講的也是講慈悲布施，容易為儒家思想的華人所接受，
儒家傳播的範圍是沒有宗教的。

佛陀的「初果」理念第一關就是「破身見」這對所有的人類來講都是最困難的！

人從在母胎裡能夠感受到的就是最真實的肉體，還有自我的意識，
現在要重新釐清肉體是「因緣條件」所成，這無疑是違反天性的，

雖說佛陀的思想不論從主觀與客觀角度判斷，都是無庸置疑的，

然而，就只是從理念下手，就已經顯得非常困難。

在那麼古老的年代，接受教育的人群，只是一小小部分，佛法傳錯了，其實都是完全可以理解的。

只是時至今日，所有的人腦、教育，全部發達，是根本有必要再弄清楚的。

所以很多的大德，不必質疑自己信仰的佛教是什麼？
無論如何，不管是婆羅門教，或是錫克教，
在古老的年代裡（盡管成立的年代也不一樣，）
就其思考能力的發達，都已經非常了不起了！
半寄

A Good Start

 

Many people may wonder: what is the so-called Mahayana Buddhism in the Chinese tradition?

 

It can be said that it includes only a small part of the original Buddhist teachings, while much of it may come from other Indian religious traditions.

 

For example, Hinduism and even the later Sikhism both teach compassion and generosity. These ideas are easily accepted by Chinese people influenced by Confucianism, which spread widely as a cultural system rather than a religion.

 

In the Buddha’s teaching, the first stage of enlightenment begins with breaking the self-view. This is the most difficult challenge for people.

 

From before birth, we feel that our body and sense of self are real. But now we are asked to understand that the body is formed by causes and conditions. This goes against our natural instincts.

 

Even understanding this idea is already very difficult. In ancient times, when only a small number of people were educated, it is understandable that the teachings were misunderstood.

 

Today, however, human thinking and education have greatly improved. It is absolutely essential to re-examine and clarify these issues.

 

Therefore, many practitioners do not need to doubt the form of Buddhism they follow. Whether it is Brahmanism or Sikh teachings, in ancient times—despite their different origins—their level of thinking is already truly remarkable.

 

Master Banji

拼死都把衪講完I Will Finish Saying It, Even at All Costs

 拼死都把衪講完

 

這兩天把佛學「四聖果」的學術資料找出來，

事實上有在研究日本佛學書籍的大德們，都清楚這些研究資料已經出現許久時間，

 

我當時看，也覺得日本學者的資料非常好，但是我要如何證入那境界呢？

這也是一個很大的問題！

 

這個問題隨著我在佛法方面的突破後，思考怎麼讓它透出消息也很傷腦筋，

 

思維良久的答案，《雜阿含經》指向佛陀也是展示能力的，

佛陀本人除了思想上的論點突出以外，

還有修證的能力也勝出，才震懾當時印度各界的。

 

經常有人問我，我展示的佛法能力是在羞辱他們？

 

回首我這輩子看過的華人佛學資料，每天在我心中滴血🩸，

不敢也不願去想，兩三千年來的佛法傳播「魂」都不見了！

 

我個人拼死拼活才走出一條路來，

只為向自己交代，

既然已經證明佛陀講的「四聖果」修證完全正確，而且確有其境界，

 

那麼我不把衪講出來，難道帶著入棺材嗎？

 

我沒有要針對誰去說佛法，

只是想完成對我自己的交代，

證明佛法殊勝的存在，

我根本沒有辦法去說，沒有研究及沒有證實的內容，

僅此而已！

 

半寄

 

I Will Finish Saying It, Even at All Costs

 

In the past two days, I have gathered academic materials on the “Four Stages of Enlightenment” in Buddhism.

 

In fact, those who study Japanese Buddhist scholarship have long known that these research materials have existed for quite some time.

 

When I first read them, I also thought the work of Japanese scholars was excellent.

But then a crucial question arose: how can I personally realize and enter those states?

 

This is a very serious problem.

 

After I made breakthroughs in my own Buddhist practice, another difficulty appeared—how to express and communicate this understanding to others.

 

After thinking deeply for a long time, I found an answer: the Saṃyukta Āgama points out that the Buddha also demonstrated real ability.

The Buddha was not only outstanding in his ideas, but also superior in actual practice and realization. This is what impressed and influenced all sectors of Indian society at that time.

 

People often ask me:

“Are you showing these abilities to humiliate others?”

 

When I look back at the Buddhist materials I have seen in the Chinese-speaking world, my heart feels pain every day.

I do not dare, and do not want, to think about it—over the past two or three thousand years, the “spirit” of Buddhism seems to have been lost.

 

I struggled with everything I had to find my own path,

simply to give myself an answer.

 

Now that I have confirmed that what the Buddha taught about the Four Stages of Enlightenment is completely correct, and that these states truly exist—

 

if I do not speak about it,

should I take it with me into the grave?

 

I am not trying to target anyone when I speak about Buddhism.

I only want to fulfill my responsibility to myself

and to show that the Dharma truly exists and is profound.

 

I simply cannot speak about things that I have not studied or personally verified.

That is all.

 

Master Banji