我所了解的癌症My Understanding of Cancer

我所了解的癌症

 

讀書會上提到癌症的問題，我說：

癌症是一種腐蝕性的侵犯，就好像一隻老鼠在你家裡一樣，

老鼠一定鬧得你整天不安穩，但如果這隻老鼠在你身體裏面就不妙了，

用了化療去對付老鼠是對的，

但這也讓其他的器官跟著受不了，整個身體情況會大打折扣。

 

網路上流傳很多，因為你情緒瞋恨，因為沒有慈悲心⋯⋯才會讓癌症的發生，

就是不曾指責過老鼠！

 

只讓已經生病的病人又有了原罪的負擔，

 

那些講得跟真的一樣的內容，令人噁心。

我做過實驗，把老鼠抓了又放，放了又抓，老鼠都認識我了，牠並沒有因為認識我比較乖呀！

越來越囂張，兒子、孫子快速出現，

那老鼠在你身體，你一直跟老鼠懺悔有用嗎？

老鼠會因為你的懺悔，餓了就不吃你的肉嗎？

如果你看得到老鼠在你身體作怪，你真的會需要跟牠懺悔嗎？

 

一種病的發生原因太多了，去找找原因吧！

就算鬥不過體內的老鼠，也不至於讓自己的情緒盪在黒暗裡，

打敗是一回事，

認識自己為什麼打敗？

又是另外一回事，

至少可以釋放自己。

提供參考，以及向退役王習章少將夫人淑玲致上最高的敬意，

病苦折磨，心不顛倒，意不狂亂。

 

半寄

 

My Understanding of Cancer

 

Cancer was discussed at the study club, and I shared my thoughts.

 

Cancer is a kind of corrosive invasion. It’s like having a mouse in your house.

A mouse will certainly keep you uneasy all day long. But if that mouse were inside your body, that would be far worse.

 

Using chemotherapy to deal with the mouse makes sense.

But at the same time, the treatment can overwhelm other organs, and the body as a whole pays a heavy price.

 

On the internet, many claims circulate saying that cancer arises because of anger, hatred, or a lack of compassion.

Strangely, these claims never blame the mouse itself.

 

Instead, they place an additional burden of “original sin” on people who are already ill.

 

Those explanations—spoken as if they were absolute truth—are frankly nauseating.

 

I once ran an experiment: I caught a mouse and released it, then caught it again, and released it again. Eventually the mouse recognized me.

But it didn’t become more obedient just because it knew me.

On the contrary, it became more brazen, and soon its children and grandchildren appeared as well.

 

So if the mouse were inside your body, would endlessly apologizing to it help?

Would the mouse, just because you repent, stop eating your flesh when it is hungry?

 

If you could actually see the mouse causing trouble inside your body, would you really think you needed to apologize to it?

 

The causes of any illness are complex. Try to understand them.

Even if we cannot defeat the mouse inside our bodies, we do not have to let our emotions sink into darkness.

 

Being defeated is one thing.

Understanding why we were defeated is another.

 

At the very least, such understanding can bring some release.

 

For reference, and with my deepest respect to Mrs. Shuling, the wife of retired Major General Wang Xizhang:

Though afflicted by illness and suffering, her mind remained steady and clear.

 

Master Banji

 

靈魂交換術 2-3 Soul-Exchange Techniques 2-3

 靈魂交換術 2

 

其實你去修任何的法門，包括禱告都會發生宗教經驗，只是這些宗教經驗，看你自己有沒有辦法解讀。

 

佛法在修行經驗這方面，一定是修行者自己必須處於明白的狀態下，

像太虛大師可以完整說出他的「念頭斷掉」的整個過程，

還有2月讀書會剛說過的，

「254經 二十億耳尊者說：

他證得阿羅漢果 他跟世尊報告他的自證境界是六解脫: 

離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。」

 

很多的佛經記載跟佛法歷史，多的是佛法修行者完整說出他們證悟的內容，清楚與明白，ㄧ直是佛法證入解脱必定得有的智慧，

 

如果你告訴別人說我有佛法的解脫經驗，但卻說不出具體內容，

那頂多只能說那是對於佛法的法喜。

 

我個人修行早期很謹慎於影片中修行者的帶領，看似一位得道高僧，卻是一場亂七八糟，只是擁有一些技術擅長於幻化的僧人，

 

年輕時候到台灣一個有名的道場，我問其中一位出家眾，他師父對內部教什麼？

他說：他們唸的大悲咒會讓狗玩具動起來，

我很認真地再確認一次，真的是玩具！

 

我還沒有進到裡面，在大門口就溜了。

 

半寄

 

Soul-Exchange Techniques 2

 

In fact, whenever you practice any spiritual method—even prayer—you may have religious experiences. The key point is whether you are able to interpret those experiences yourself.

 

In Buddhism, however, when it comes to experiences in practice, the practitioner must remain clearly aware and understand what is happening.

For example, Master Taixu was able to describe in full detail the entire process of what he called the “cessation of thought.”

 

 

And as we mentioned in the February study club:

In Sutta 254, Venerable Sona Kolivisa reported his own realizationto the Buddha after attaining arahantship. He described his realization as the attainment of six liberations:

• liberation from sensual desire

• liberation from ill will

• liberation through complete disengagement

• liberation through the ending of craving

• liberation from all attachments

• liberation the mind through mindfulness

 

In many Buddhist scriptures and throughout Buddhist history, practitioners who attained realization were able to clearly described their awakening experiences in detail.

Clarity and understanding have always been essential wisdom required for entering liberation in the Buddha’s teaching.

 

If someone tells others that they have experienced liberation through the Dharma but cannot explain the experience in concrete terms, then at most it can only be considered a kind of joy or inspiration from the Dharma.

 

In the early years of my own practice, I was very cautious about following practitioners shown in videos. Some appeared to be highly accomplished masters, but in reality it was often a complete mess—just monks who possessed certain techniques and were skilled at creating illusions.

 

When I was young, I once visited a famous temple in Taiwan. I asked one of the monks there what their teacher actually taught internally.

He replied, “When we chant the Great Compassion Mantra, it can make a toy dog move.” I double-checked very carefully—it really was a toy.

I didn’t even step inside. I turned around and left right at the gate.

 

Master Banji

 

 

靈魂交換術3

 

之前我有寫過，西藏有一部電影敘述一位格西（西藏佛學博士）

入定三年的前後故事，

我在看過這部影片以後，才願意在讀書會去說明入定的情形，

不然連我內部的學習大德們，都會覺得我口說無憑，一般都認為入定以後，就可以出神入化，就可以成佛、成道了！

但我研究過三昧，入定的情形，知道不是那麼一回事。

 

看過那部電影，我也才真正明白，入定其實是有技術性傳承的，視野拉遠一點，就會看到又是不同的一面。

 

跟漢傳的高僧在有入定經驗以後，一定的人格轉變、穩定，在那個格西身上完全看不到，

這跟有三年入大定的實際經驗事實，完全搭不上！

 

整個電影非常誠實的呈現，也讓觀眾知道「有功力的入定與技術性的入定」其實是判若兩人的，

 

上次去社團純德社長還提到這部電影，他也分享過其他的社員，我已經找不到了。

半寄

 

Soul-Exchange Techniques 3

 

I once wrote about a Tibetan film that tells the story of a Geshe (a Tibetan Buddhist scholar) and the events surrounding his three-year meditation retreat.

 

After watching that film, I finally felt willing to explain the state of deep meditation in our study group. Otherwise, even many respected practitioners within my own learning circle would feel that my words lacked proof. Most people tend to think that once someone enters deep meditation, they can perform extraordinary abilities, transform freely, or even become enlightened.

 

But through my own study of samadhi and meditative absorption, I know that it is not really like that.

 

It was only after watching that film that I truly understood something important: entering deep meditation actually involves a kind of technical lineage or method of transmission. When you widen your perspective, you begin to see a very different side of it.

 

In the Chinese Buddhist tradition, when great monks have genuine experience of deep meditation, there is usually a certain transformation and stability in their character. But in that Geshe, none of those qualities could be seen.

 

This does not correspond with what one would expect from someone who had supposedly spent three years in deep meditation.

 

The film presents everything very honestly, and it allows viewers to see clearly that meditation with real inner realization and meditation achieved through technique alone can be entirely different in nature.

 

Last time I visited the association, President Chunde also mentioned this film. He said he had once shared it with other members, but now I can no longer find it.

 

Master Banji

 

靈魂交換術1Soul-Exchange Techniques

 https://youtu.be/8HOZY_G1T-g?si=wbrnROjIwTJTd0m3

靈魂交換術

 

這個世界上各式各樣的修行太多了！

上面這影片看起來像可以強迫別人入定，（或是強迫靈魂出竅）

但是不知道怎麼幫忙靈魂回到肉體，

只有入定（出竅）技術，而沒有修持的智慧層面。

 

如果你要修佛法，就必須對無常、無我，有一定的深層次認識，

最重點是「破身見」的理解，

除此之外，其他各式各樣神奇的修法 都不是佛法。

 

當然，也唯有深入佛法，修行者才能判別個中表面技術與佛法相距甚遠的深度。

半寄

 Soul-Exchange Techniques

 There are so many different practices in this world!

 

This video seems to show a method that can force someone into a deep meditative state—almost like forcing their soul out of the body.

But it doesn’t explain how to help the soul return to the body.

It appears to focus solely on the technique of entering that state (or leaving the body), without any deeper wisdom or understanding.

 

Practitioners of Buddhist teachings need a profound understanding of impermanence and non-self.

The most important point is the understanding of “breaking self-identity view”.

Beyond that, all kinds of miraculous techniques are not truly part of the Dharma.

 

Of course, only by deeply studying the Dharma can a practitioner discern the vast difference in depth between authentic practice and superficial methods.

 

Master Banji

 

 

 

 

修法參考、關懷Practicing Buddhist Teachings Concern from Readers

 修法參考

 

我個人常常去練習「接受變動性（無常）」，

無時無刻的加強自己對佛法的熟悉度。

半寄

 

Practicing Buddhist Teachings

 

Personally, I frequently practice accepting change and impermanence.

At the same time, I continue to deepen my familiarity with the Dharma, reminding myself to stay grounded in Buddhist teachings no matter what circumstances arise.

 

Master Banji

 

 

 

關懷

 

國外的讀者想問：

台灣不是高科技的地方嗎？為什麼會看不懂我寫的佛法？

 

台灣是高科技的地方沒有錯，

但是太過忙碌了，以至於精神、腦力都在高科技裡面耗光，

我在高科技的公司，有在上社團的佛法課，所以非常明白腦力疲乏的感受。

 

佛法是需要費腦力的，所以我才會把佛法寫得這麼明白易懂，也提供我個人要上課的資料，

 

不然都有講沒有懂，會累死我，哈！

文章不斷寫出以後這個狀況已經改善，也有培養出一些學員，

由於在高科技公司上班的人才，本身的資質就很優秀，只要能讓佛法易懂，我覺得效果很好。

 

其他，我認為對佛法有想明白的人本來就不多，

大部分都是宗教信仰吧！

這我是不期待的，只要有一部分的精英人士，懂得我在說什麼就可以了。

 

感謝你們的關懷🙏

半寄

 

Concern from Readers

 

Some readers from overseas have asked me a question:

“Isn’t Taiwan a high-tech society? Why do people there have difficulty understanding the Buddhist teachings you write about?”

 

Taiwan is indeed a highly developed technological society.
However, people are also extremely busy, and much of their mental energy is consumed by work in the high-tech industry.

I also teach Buddhist studies in a high-tech company study club.
Because of this, I understand very well the feeling of mental fatigue after long hours of technical work.

 

Studying and understanding the Dharma requires careful thinking and mental effort.
That is why I try to explain Buddhist teachings in a very clear and accessible way. I also share the materials that I personally use in my classes.

 

Otherwise, if people only listen but do not truly understand, it would exhaust me—haha!

Over time, as I have continued writing articles, the situation has gradually improved, and some students have begun to develop a solid understanding.

People working in high-tech companies are usually very capable and intelligent.
As long as the Dharma is explained clearly, they can understand it very well.

 

At the same time, I believe that there have never been many people who genuinely seek a clear understanding of Buddhism.
For most people, it remains mainly a matter of religious belief.

I do not expect too much from that.
As long as a small group of thoughtful and capable individuals understand what I am saying, that is already enough.

 

Thank you all for your concern. 🙏

 

Master Banji

 

 

劃破佛法黑暗史3 AI Data

劃破佛法黑暗史3

 

AI資料   在傳統的大乘佛教地區（如中國、日本、西藏），《阿含經》曾 長期被視為「小乘」而被忽視。以下是重新提倡《阿含經》權 威性的幾個重要開端：   1. 學術界的提倡：日本與歐洲的推手 《阿含經》被重新確立為「原始教典」的權威，主要是透過文 獻學與比較研究。 • 姐崎正治（Anesaki Masaharu）： 1905年， 日本學者姐崎正治發表了關於《阿含經》與 南傳《尼柯耶》（Nikaya）的比較研 究，證明了漢譯《阿含經》與南傳巴利文經典具有極高的一致性， 這在學術界引起了巨大震動。這被視為「原始佛教」研究的里程碑。   • 雷斯·戴維斯（Rhys Davids）： 英國巴利聖典協會（PTS）的創 辦人。他與歐洲學者開始系統性地將巴利文經典譯為英文， 並主張這些才是最接近歷史佛陀（Historical Buddha）的言教。   2. 漢傳佛教界的關鍵：印順導師 在中文語境中，將《阿含經》從「小乘地位」提升到「原始焦 點」地位的最重要人物是印順導師。   • 提倡「人間佛教」：  印順導師在20世紀中葉深入研究大藏 經， 提出 「大乘不共法」不應脫離「原始佛法」的觀點。   • 核心著作： 他的《雜阿含經論會編》與 《原始佛教聖典之集 成》， 扭轉了漢傳佛教長期輕視阿含的傳統。 他主張《阿含經》是佛法的「第一義悉檀」，是所有佛法流派的共同源頭。

 

AI Data In traditional Mahāyāna Buddhist regions (such as China, Japan, and Tibet), the Āgama Sūtras were long regarded as belonging to the “Hīnayāna” tradition and were therefore largely neglected.  The following were several important turning points that helped reestablish the authority of the Āgamas. 1. Promotion in Academic Circles: Scholars in J apan and Europe The Āgamas were reestablished as authoritative texts of early Buddhism mainly through philological and comparative research. • Masaharu Anesaki: In 1905, the Japanese scholar Masaharu Anesaki published a comparative study of the Āgamas and the Pāli Nikāya texts. His research demonstrated that the Chinese translations of the Āgamas closely correspond to the Pāli canonical texts of the Theravāda tradition. This discovery caused a major impact in academic circles and is considered a milestone in the study of Early Buddhism. • Thomas William Rhys Davids: The founder of the Pali Text Society in Britain. Together with other European scholars, he systematically translated Pāli Buddhist scriptures into English. He argued that these texts were the closest available records of the teachings of the Gautama Buddha. 2. A Key Figure in Chinese Buddhism: Master Yinshun Within the Chinese Buddhist world, the most important person who elevated the Āgamas from a “Hīnayāna” status to a central position in understanding Buddhism was Yin Shun. • Advocating “Humanistic Buddhism”: In the mid-20th century, Master Yinshun conducted extensive research on the Chinese Buddhist Canon. He proposed that distinct Mahāyāna teachings should not be separated from the foundation of early Buddhist teachings. • Key Works: His books Zá Āhánjīng Lùn Huìbiān and The Compilation of the Early Buddhist Canon helped reverse the long-standing tendency in Chinese Buddhism to undervalue the Āgamas. He argued that the Āgamas represent the primary and fundamental teaching of the Buddha, serving as the common source for all later Buddhist traditions.