2020年11月25日 星期三
2020年11月5日 星期四
2020年11月4日 星期三
2020年11月3日 星期二
2020年9月21日 星期一
2020年8月18日 星期二
禪宗祖師們The Chan patriarchs
南禪朋友大家好！
(禪宗法語手書-南禪精舍已圓寂比丘尼 揚三空照寫）
禪宗祖師們
The Chan patriarchs
常常聽到很多人說：我的壓力很大，怎麼辦？！（其實我也壓力很大！哈哈！）
生活中大家面對壓力的考量很多，其一是考慮太多就顯得束手無策，其二是全部豁出去馬上變成烈士！哈！
處處都得考慮,又不想當烈士，是否用佛法激盪出一條路走！
禪宗祖師們磨練弟子的魔鬼招式是「有理三十棒,無理也三十棒！」左右開弓企圖逼出一種可以自處與徹悟的生命。
I often hear people complain that they are under a lot of pressure. In
fact, I’m also under a lot of pressure! Ha!
Lots of people are stressed out. First of all, excessive deliberation
can leave you at a loss as to what to do. Secondly, come what may,
hurry up and make yourself a martyr! Ha!
Now, it may be necessary to give things due consideration, but if
you’re not ready to become a martyr, you might still be able to find
a way to go forward by turning to Buddhism.
The Chan patriarchs had a rascally way of training their disciples by
using such catch 22s as “If you are unreasonable, you get 30
whacks; and if you are reasonable, you also get 30 whacks!”
Learning to deftly deal with these sorts of conundrums brings
resourcefulness and
sharpens one’s awareness.
記得我以前掛在書櫃前的禪語錄寫著：
懸崖撒手自肯承當
絕後再蘇欺君不得
This reminds me of the Chan saying I used to have posted in front of
my bookcase:
Hanging from a great precipice, willingly
let go;
After you die and are reborn, there will be
no more fooling yourself.
to find a way to go forward by turning to
Buddhism.
The Chan patriarchs had a rascally way of training their disciples by
using such catch 22s as “If you are unreasonable, you get 30
whacks; and if you are reasonable, you also get 30 whacks!”
Learning to deftly deal with these sorts of conundrums brings
resourcefulness and
sharpens one’s awareness.
記得我以前掛在書櫃前的禪語錄寫著：
懸崖撒手自肯承當
絕後再蘇欺君不得
This reminds me of the Chan saying I used to have posted in front of
my bookcase:
Hanging from a great precipice, willingly
let go;
After you die and are reborn, there will be
no more fooling yourself.
Master Ban Ji
Translated by Ken Kraynak
2020年7月21日 星期二
新竹讀書會
2020年4月19日 星期日
簡論因緣果2Causes, conditions, and results in a nutshell
簡論因緣果2
Causes, conditions,
and results in a nutshell 2
在佛法的真相裡面討論著生，老，病，死。生老病死人間的真
相，但我們在面對缺陷時候都想盡辦法逃脫！就我個人及跟隨
我修持的大德，一直以來的修持原則都在訓練自己可以面對難
題，「也就是因緣（人，事）起了變化後的接受度」。
我親眼看到車禍重傷女居士不曾發出一句怨言，到整個復原的
過程，親身感受另一個大德還款幾百萬甘心領受而得到她自己
大躍進的境界！
們都做不到，然而佛法的教育讓我們懂得佛陀的說法是對的方
向，進而去練習人性的弱點，希望自己藉由佛法而勇敢，而有
力氣往前走，「走到自己心中要的人性」，福智俱備！
半寄
Buddhism emphasizes that birth, aging, illness, and death are
inescapable facts of life. Yet, when actually faced with any of the
misfortunes of life, we have great difficulty accepting them! In the
way I practice and teach others to practice, there is an emphasis on
learning how to face difficulties and to accept the changes that arise
due to causes and
conditions.
It seems to help. For example, there was a laywoman who got
seriously injured in a traffic accident, and during her long recovery
she never uttered a single word of complaint. Then there was the
laywoman who paid a debt amounting to several million dollars; she
did it without the slightest regret, and it helped her make a lot of
progress in her
practice.
Master Ban Ji
Translated by Ken Kraynak
2020年4月17日 星期五
簡論因緣果1Causes, conditions, and results in a nutshell
簡論因緣果1
Causes,
conditions, and results in a nutshell 1
昨天收到不正常的line信息，想到詐騙也勾起自己的修持路！
有時候我會提醒大家我們基金會沒有對外募款，並不是我們清高，反而是我一直以來對佛法的研究度不減，促成我個人對佛法因緣果的堅定修持。每一個人的錢代表著個人的血汗付出，清楚這個點就清楚錢財都有來處，是要負責的，所以！修道時日愈久愈不敢隨便碰錢財。一個人的努力會跟隨努力的能量，那麼他（她）的財物也是他（她）的能量代表，不能隨意用的！
（有關緣的觀點非常複雜，就不在這裡說明）
（我個人萬分感恩佛法的教育，不是道德的觀念而已，是一種真相與實相的理解！）
半寄
Yesterday I got an unusual message on Line; it may have been a
scam, and it reminded me of the need to also be vigilant in Buddhist
Practice.
As I’ve mentioned before, our foundation doesn’t solicit outside
funds, not to put on airs of being aloof from worldly concerns, but
rather because I don’t want to have to compromise my freedom of
thought in my study of the Buddhadharma; this is something that
has strengthened my trust in the results of causes and conditions.
Wealth is usually gained only by hard work. If you understand this
point, you know where money comes from and that you have to use
it responsibly. So the longer I’ve been practicing Buddhism, the less
interest I have in money! Wealth doesn’t come easily, so it should
not be used frivolously!
(A lot more could be said about conditions,
but not here)
(I’m grateful for having had the opportunity to learn this aspect of
the buddhadharma; it’s not merely about ethics; it’s also about
understanding the nature of reality!)
Translated by Ken Kraynak
2020年3月7日 星期六
不執著的想法The attitude of non-attachment
不執著的想法
The attitude of
non-attachment
我在南禪讀書會群組，直接挑明的說：「不執著是人類做不到
的事情」，就佛陀說法的資料，也不曾看到這樣的字眼！學習
佛法要執著於自己吸收了什麼想法（善思維），身體繃太緊了
要懂得放鬆（弓太緊則斷，佛陀的比喻！），佛陀從沒說不要
理會身體的感覺（不執著）。
說到底很多看似瀟灑的佛法，應該是文學性質的發表，文學不
需要在意人是否可以不執著！
禪宗公案「南泉斬貓」，用看似極端的手段告訴人們，說的
，做的，想的是三回事！
很多時候擺在眼前的震撼，會讓修行者清楚，原來自己沒有過
關！所以，總是剪不斷，理還亂。
真的一刀斬斷，便知不執著是什麼了！哈，但刀斬以後的後續呢？！
半寄
In the NanZen book club, just to liven up the discussion, I said that
it’s impossible to be non-attached, and that in the many Buddhist
scriptures I’ve read I’ve never come across the term “non-
attachment.” Think about it. To learn the Buddhadharma you have to
be attached to acquiring right views; and if your body is all tensed
up, you have to be attached to relaxing it (think of the Buddha’s
simile of a bow being strung so tight that the bowstring breaks). The
Buddha never said that we shouldn’t pay attention to the feelings in
the body (i.e., don’t be attached).
There is all sorts of catchy jargon in popular and non-canonical
Buddhist literature, the writers of which are unconcerned with
whether or not it’s actually possible to be non-attached!
The story in which the Chan master Nanquan kills a cat is an extreme
way of pointing out that speaking, doing, and thinking are three
different things.
For lots of people engaged in Buddhist Practice, it takes being
confronted with something shocking to make them realize that they
aren’t as advanced as they thought they were. So it’s always a matter
of “without cutting it off, reasoning remains confused.”
Only by fully cutting it off will you know what non-attachment
really is! But after it’s cut off, what comes next?
Master Ban Ji
Translated by Ken Kraynak
南禪佛法思想The NanChan approach to Buddhism
南禪佛法思想
The NanZen approach
to Buddhism
大家平安！
這兩天跟一位來拜訪的居士聊起一些高僧的修持。古往今
來高僧的修為總令人高山仰止！在高僧傳裡面如果想找到依止
的典範，怕是很頭痛的，因為高僧們的行儀有太多令人激賞的
仰慕！那如果從思想處著力，是否較輕鬆一些，也是一條佛法
的線索呢？！
從思想可以看到很多佛法的面貌，從中把握住佛法的要義而不
雜亂。所以，我主講佛法思想！
Hope you are all doing well.
During the last two days I’ve been having a discussion with a
visiting layperson about several eminent monks, whose approach to
practice was nothing short of awe-inspiring! Their stories are told in
the Biographies of Eminent Monks, and they all had an approach to
practice that is so amazing that you’d be hard pressed to single out
any one of them as more impressive than the others! Perhaps it
would be easier to differentiate them in terms of doctrine or
teachings, since this is also an important part of who they were.
In gaining an understanding of Buddhist doctrine, it’s helpful to
begin by contextualizing it within Buddhist history. Doing so shows
how the teachings of these eminent monks had a lot to do with the
society and cultural context in which they lived.
Their modes of thought reveal a lot about Buddhism, and concisely
clarify essential points. This is why I talk about
Buddhist doctrine.
春天來了！願建康的日子也將來臨！祝福大家！
Spring has arrived! Wishing everyone lots
of health and happiness!
Translated by Ken Kraynak