2024年3月30日 星期六

佛法最終的實現 Ultimate Realization in Buddhism


南禪朋友好! 

《佛法最終的實現》

     幾天前見到將近30年不見的老居士們, 

大家感覺相見歡! 久違的大德們比我想像的用功! 

我們交換了一些定力的修行問題, 講著、講著想起自己不是有寫《佛法最終的實現》 隨手送了一本英文版給將前往美國定居的大德夫婦。

 對佛法很用功的佛學者,都想了解現象界可看到的高僧大德們入定的世界。 

       我個人從剛踏入佛門那一刻起,就關注[四禪八定] 也算釐

清了一些相關的內容,有興趣的佛學大德們可以看看這本書

 我們南禪部落格這裡也有完整的英譯版。 

半寄

有興趣的佛學大德們可以看看這本書。 我們南禪部落格這裡也

有完整的英譯版。 

半寄

 

Ultimate Realization in Buddhism

 

 

 

Some old laymen who I haven’t seen for almost 30 years visited me

 a few days ago and we all felt joyful for this reunion.

The disciples that I haven’t seen for ages were more diligent than I

 supposed.

We discussed and shared viewpoints of concentration in Buddhist

 Practice. Our discussion reminded me of my book Ultimate

 Realization in Buddhism. So, I gave an English copy to the couple

 who are about to settle in the USA when they left.

  Diligent Buddhist practitioners try to figure out the world which

 eminent monks have seen after entering samadhi in the visible

 Phaenonmena world.

I have been focusing on the four meditations and the eight

 concentrations ever since the moment I became a Buddhist nun. And

 I have clarified, to some extent, some ideas about them now. If you

 are interested in these topics, you may visit our blog: Search For

 Enlightenment with Nan Zen Vihara to read the whole English

 version.

 

Master Ban Ji

(Translated by Grace Jui-hsin Tsai)


 


2024年3月28日 星期四

禪宗問答2 Questions and answers on Chan2

 

南禪朋友好!

 禪宗問答2

Questions and answers on Chan2

      在看繪畫、筆墨的時候,個人了解到每一次下筆作者手的穩定度至關緊要,每一筆不知道要練了多久,還有他背後的思想跟努力⋯⋯

禪宗公案短而有力,當然也伴隨背後的思想!

 

下面是我個人的看法,如讀者看到有人解釋;看到水中的倒影是『天人合一』的意思,

那就代表這個解讀者有儒家的想法!

 

當解讀者說;看到水中的倒影,想要發明玻璃、鏡頭,這個人是科學家(可以參照明代王陽明先生的看花)

In painting and drawing, it’s imperative for each stroke to be

 executed with a steady hand. Each stroke has to be honed to

 perfection with lots of practice; and we mustn’t forget the critical

 background factors of effort and artistic conception.

A Chan gongan is both pithy and powerful; and, of course, its

 meaning is also dependent on certain background concepts.

Now, as I see it, if somebody explains the inverted image as “the

 unity of heaven and earth,” then he must surely be a Confucian!

And if somebody says that the inverted image reminds him of the

 invention of glass and the optical lens, then he must surely be a

 scientist. (compare how the Ming dynasty scholar Wang Yangming

 contemplated a flower.)

 

體認水中的倒影體會到「無為」,這人是老莊學者。

stroke has to be honed to perfection with lots of practice; and we

 mustn’t forget the critical background factors of effort and artistic

 conception.

A Chan gongan is both pithy and powerful; and, of course, its

 meaning is also dependent on certain background concepts.

Now, as I see it, if somebody explains the inverted image as “the

 unity of heaven and earth,” then he must surely be a Confucian!

And if somebody says that the inverted image reminds him of the

 invention of glass and the optical lens, then he must surely be a

 scientist. (compare how the Ming dynasty scholar Wang Yangming

 contemplated a flower.)

 

體認水中的倒影體會到「無為」,這人是老莊學者。

想要解讀水中的倒影是佛法『本來面目』也可以看看《阿毘達

摩》中論師們的討論。

我個人修空法所以就參考《中觀論》

提供參考。

If for someone else the inverted image is interpreted as “non-action,”

 then he must surely be a Daoist.

For a Buddhist, the inverted image is one’s original face; it’s also

 worthwhile considering how this is interpreted in the Abhidharma.

My own practice is based on the cultivation of emptiness as

 expounded in the Mūlamadhyamakakārikā.

 

讀者或許會想各個公案禪師的想法呢?

我個人絕不用第一人稱去解讀禪師的證悟,只因開悟的心路歷

程只有禪師們自己最清楚,

旁人去解讀可能都是畫蛇添足的。

禪師說:君心若似我,還得到其中。

問題是;沒有兩個同樣的我! 

半寄

A reader might be reminded of any number of Chan masters who

 used the gongan approach.

We shouldn’t interpret a Chan master’s enlightenment based on our

 own experience, for it is only the Chan master himself who fully

 understands his own mind and how it was awakened;

For others to attempt to do so is superfluous.

The Chan master says: When your mind is like mine, then you’ll get

 what’s in it.

But here’s the rub: The Chan master is one of a kind!

Master Ban Ji

 Translated by Ken Kraynak

     

 

2024年3月27日 星期三

禪宗問答 1 Questions and answers on Chan1

 

禪宗問答 1

Questions and answers on Chan

有大德問我:

洞山禪師因過水睹影,大悟前旨。有偈曰:切忌從他覓,迢迢

與我疏。我今獨自往,處處得逢渠。「渠今正是我,我今不是

渠。」應須恁麼會,方得契如如。

A layperson asked:

The Chan master Dongshan attained enlightenment by seeing his

 image while crossing a stream. There is a verse that goes:

Never seek from others, or I will be far, far away.


Now, I walk alone by myself; everywhere I meet him.


Now, he is truly me; now, I am not him.


Understanding in this way, for the first time I am in accordance with

 thusness.

 

網路上很多都解釋成,「看到水中自己的倒影,悟到了自己的

本來面目不從他求」,

大德又問:師父這樣的說法可認可嗎?好比照鏡子鏡子內和鏡子

外的我有何不同。

我說:本來面目的解釋是對的!但你如何破解照鏡子的我呢?

大德聞言:本來無一物。

我說:是的,我們也會說:「本來無一物,但也不等於是我們

自己親證悟。」

本來面目說與我們也只是個比喻而已!

按照禪師的標準是;「從自己胸中流露者是」。

半寄

This is often explained as meaning that when Dongshan saw his

 inverted image in the water, he realized that his original face was

 something not to be sought from others.

The same layperson also asked: Do you agree with this

 interpretation? It seems similar to looking in a mirror and asking if

 there is any difference between the person inside the mirror and the

 person outside the mirror.

I explained: This is a correct way of interpreting the meaning of

 “one’s original face,” but how do you explain the person in the

 mirror?

The layperson replied: Fundamentally there is not a single thing.

I explained: This is right, but it’s not your own realization.

This original face is nothing more than a metaphor.

What Dongshan is getting at here is that the realization that flows

 from your own heart is the real thing!

Master Ban Ji

 Translated by Ken Kraynak

     




2024年3月26日 星期二

五十陰魔The 50 Māras of the aggregates

南禪朋友好!

五十陰魔

The 50 Māras of the aggregates

華人讀者的大量出現,讓我想寫寫《六祖壇經》,三月份單月

香港朋友在南禪部落格的點閱率破2千,大家法喜充滿!

The large number of Chinese readers visiting the Blog recently has

 inspired me to write about the Platform Sūtra. In March alone, the

 NanZen Blog had over 2,000 hits from readers in Hong Kong. May

 your heart be filled with the joy of the Dharma!

 

再來探討《愣嚴經》的「五十陰魔」,寺廟的早課,都是以

「愣嚴咒」做開頭的,事實上,有好多年我都不知道這「魔」

這麼多該怎麼辦?

參考很多觀點,得出我個人的看法。

Right now, however, I’d like to discuss the “50 Māras of the

 aggregates” in the Śūraṅgama Sūtra. The morning liturgy at the

 monastery begins with the Śūraṅgama mantra. In my young years, I

 was confused with why there were so many Māras and how to 

 practice for a long time. I finally got some ideas after researching

 various viewpoints.

 

《愣嚴經》講的這些魔都是人類的思想、心理問題,例如;認

知不夠或是說我們對很多問題根本就不懂所產生的迷思,但是

冠上佛法專有名詞以後我們要分辨他反而產生困難

如果從人性的弱點下手我覺得比較清楚明白這些艱澀的古代用

詞到底想傳達什麼樣的佛法給我們。

個人覺得魔這字「心魔」為大。

既是「心魔」那麼修行者的心理原本的認知是什麼是不是也該

探討一下!

我個人介意文字傳達的清楚度,所以一定要把一些文字的模糊

地帶搞清楚,指標務必清𥇦

例如;「五十陰魔」是人性的種種,踏破人性的修行者得而過

關。(目前我還在克服這些魔,但不知怎麼的已經不怕魔,哈!)

It’s possible to understand these Māras as conditions of the human

 mind. You see, our lack of understanding gives rise to all sorts of

 misconceptions, and trying to use Buddhist technical terminology to

 allay our confusion only makes it worse.However, I’ve found that

 approaching the question from the weaknesses of human nature

 makes it easier to understand just what is meant by this abstruse

 ancient terminology.

I personally find it helpful to think of Māra here as mainly referring

 to the defilements of the mind.

In this way of looking at it, we begin with the spiritual aspirant’s

 understanding and state of mind.

For me, it’s important for words to convey their proper meaning. We

 need to be clear about what certain terms actually mean.

In this way of thinking, the “50 Māras of the aggregates” are the

 various tests of human nature that the spiritual aspirant is inevitably

 confronted with. (In my case, I’m still working on conquering these

 Māras, but at least they don’t frighten me any more. Ha!)

 

經驗告訴我自己,除了自己的「心魔作怪」以外,還有誰能撼

動你呢?無知也是吧!

半寄

I’ve learned from experience that we ourselves are our own worst

 enemies; apart from these “Māras of the mind,” who/what else has

 the power to make you agitated?  Ignorance does !

Master Ban Ji

 Translated by Ken Kraynak

     

 



2024年3月21日 星期四

相似的修行Analogies for Buddhist Practice


南禪朋友好! 

         去登過大山的人應該都有下面文章描述的經驗, 所以很多人在山上認為他們進入修行中的三昧境界,

 我個人都覺得有待商榷,就是根據下面文章寫的經驗,而這只是純粹的爬山感受就可以有特殊的體驗。

       修行依然是陷阱很多的路,小心喔,佛法一定要研究清楚。 

半寄 

Analogies for Buddhist Practice

Greetings, friends of Nan Zen!

Anyone who has ever climbed a mountain will probably know what

 the article below is talking about.

While climbing a mountain, lots of people have an experience they

 describe in terms similar to samadhi.

This topic requires further discussion in light of the experience

 described in the article below; this is a type of experience known

 only to those who have done some mountain climbing.

There are lots of pitfalls on the path of Buddhist Practice, and you

 have to watch your step so you don’t fall into them.

Master Ban Ji

Translated by Ken Kraynak

 

(本文引述自中時人間書摘,作者陳德政)

      ⋯⋯ 隔天清晨全隊像從一座孤島上被撈起,每個人都冷得打顫,在草坡上站成一排等著被太陽救贖。拔營後,我跟在大隊後面登上合歡北峰,領隊像旅行團的導遊把大家集合起來,拍了張到此一遊的合照,接下來就一路走回登山口。

 這時,一個微小的奇蹟發生了……下山的路途,我完全不覺得自己是個徹夜未眠這時,一個微小的奇蹟發生了……下山的路途,我完全不覺得自己是個徹夜未眠的人。我步伐輕盈,心情滿足而歡喜,全身肌肉柔韌且富含力量。更奇特的是,我的腦袋清澈無比。 美國作家彼得.馬修森當過特工,他在一九六O年代率先嘗試了LSD迷幻藥,體驗改變心智的能力。後來他與一位生物學家同行,前往喜馬拉雅山脊尋找高貴的動物雪豹,在自然書寫的經典作《雪豹》中描述道:「是不是高度使然?我感覺開朗、清明,再度像個小孩子。」⋯⋯


(Several quotes in this article are excerpts from a book by Chen Dezheng which appeared in the “World of Words” column in the China Times newspaper.)

Early the next morning, after being scooped up from an islet, the entire team is lined up on the grassy field, shivering from the cold and waiting to be saved by the sun. After breaking camp we follow the crowds of mountaineers making their way to the North Peak of Hehuan Mountain. Our guide assembles the team for a group photo, and then we return to the trailhead.

 

Then I become aware of something that strikes me as quite amazing. Even though I hardly slept last night, on the way down I don’t feel it. My steps are steady and graceful, I’m in a buoyant state of mind, my muscles are flexible, and I have lots of energy. What’s even more remarkable is that my mind is incomparably clear.

The American writer and one-time CIA agent Peter Matthiessen experimented with LSD in the 1960s, an experience which revealed to him the hidden potentials of the mind. During the early 1970s he made a field trip to the Himalayas with a biologist to search for the elusive snow leopard, based on which he wrote Snow Leopard, a classic work of nature writing in which he reflects, “Is this the result of being at such a high altitude? I feel so expansive, bright, and clear; it’s like becoming a child again.”

  Master Ban Ji

                                                               Translated by Ken Kraynak

     


六祖壇經3 The Platform Sutra 3

 

南禪朋友好!

《六祖壇經》3

              在華人佛學修行裡蘊育的禪宗,講究意在言外,

若用了名、相、詞(辭)去形容「禪」便落個俗套,

然而想「不立文字」的超越,卻換來比手畫腳的笑話與痛楚,

 禪宗終究在失去佛法系統支持下沒落!

         不立文字終究也用了文字,言語道斷最終也名相的交代了修行者的境界。

 名、相、詞(辭),用得好,嘉惠無數佛學者,

何必定要不立、不落文字, 

本來就說- 「本來無一物」 哈!

半寄


The Platform Sutra 3

Greetings, friends of Nan Zen!

As an integral part of its Chinese heritage, the Zen school

 emphasizes that the essence of the Buddhadharma is ineffable, such

 that all recourse to names, concepts, and terms is merely making a

 perfunctory bow to convention. On the other hand, completely doing

 away with language and using only gestures to convey the teachings

 is tedious and even laughable, and attempting to do so would

 deprive Zen of the many benefits of presenting the Dharma in a

 systematic way.

Despite this reminder to not rely on words, we still have to use

 language; moreover, refraining from all use of words can easily

 become a mere substitute for the level of experience we seek to

 attain through Buddhist Practice.

Master Ban Ji

Translated by Ken Kraynak

 

 


2024年3月19日 星期二

六祖壇經2 The Platform Sutra 2

南禪朋友好! 
 《六祖壇經》2 
        幾天前寫的公案,引起回響,再來寫一則。 
六祖大師云:「不思善,不思惡,正與麼時,那個是明上座本來面目?」。
 很多人都會問什麼叫  「不思善,不思惡」這要怎麼修?
 人性大都黏著善、排斥惡! 

善、惡兩者間幾乎是選擇題,

 現在說:不思善、不思惡,如何去思索!

 我請教過醫生,所謂惡人在診療間救嗎?

 救,答案是肯定的! 

 善、惡常一起上演,六祖惠能的「不思善、不思惡」 在生活中

顯得重要。 

 《碧巌録》第三十五則 無著問文殊。此間如何住持。 殊云。凡

聖同居龍蛇混雜。 著云。多少衆。 殊云。前三三後三三

上面這則公案更難! 

「凡聖同居龍蛇混雜,」 緊接著提示,「前三三後三三」

 祖師意是;前三與後三「平等?」 大難題!
 半寄


The Platform Sutra 2

Greetings, friends of Nan Zen!

A few days ago I mentioned a certain gongan; based on the feedback,

 it seems that further clarification is necessary.

It’s a statement by the Sixth Patriarch: “Thinking of neither good nor

 evil, at that very moment, what is Venerable Ming’s original face?”

Now, lots of people ask how one cultivates this practice of thinking

 neither good nor evil, since it’s human nature to gravitate towards

 the good and to reject what’s evil.

Our default way of thinking is to make a choice between good and

 evil, but now we are being told to think of neither good nor evil, but

 just what does that mean?

I once asked a physician if he had ever treated a patient who most

 people would consider a scoundrel. He answered, “Of course I

 have!”

 

Good and evil typically come into play together, and the Sixth

 Patriarch’s admonition to think of neither good nor evil clearly has

 great significance for how we are to live.

In Case 35 in the Blue Cliff Record Asaṅga asks Mañjuśrī, “How is it

 [buddhadharma] maintained around here?” Mañjuśrī answers,

 “When ordinary people and sages dwell together, dragons and

 snakes intermingle in confusion.” Then Asaṅga asks, “How many

 assemblies of monks are there?” Mañjuśrī answers, “Three threes in

 front; three threes in back.”

Now this gongan is even more challenging!

First he says, “When ordinary people and sages dwell together,

 dragons and snakes intermingle in confusion,” and his very next

 reply is “Three threes in front; three threes in back.”

The ancient commentators take it as a way of indicating nonduality

 or the equality of front and back, but it remains a highly enigmatic

 statement!

Master Ban Ji

Translated by Ken Kraynak

 


2024年3月14日 星期四

六祖壇經1 The Platform Sutra 1

南禪朋友早安!《六祖壇經》

              最近看著《解讀中觀27道題》這書,   

想起二次世界大戰後學者們想為華人思想找一條路走,對學問的用功程度令人敬仰! 

其中胡適先生對《六祖壇經》諸多考證,

初見《六祖壇經》對於「風動、幡動,仁者心動,」

看來總覺得怵目驚 思緒似乎瞬間被「仁者心動」 逼殺到盡頭! 哈

禪宗很多公案都只飄盪在風中就沒下文!我如今倒想問真的「只有我心動?」 

風、幡應該有作用吧! 至少眼睛、皮膚都一起起作用!

而「心」飄盪在風裡、幡裡、感官裡!

「禪」也應該這樣參!

 半寄

The Platform Sutra 1

Good morning, friends of Nan Zen!

I recently read the Chinese translation of Nagarjuna’s Middle Way,

 an annotated translation of the Mūlamadhyamakakārikā. It reminded

 me of the amazing amount of effort sinologists made during the

 period immediately following World War Two.

Amongst these was Hu Shi, who conducted extensive textual

 research on the Platform Sutra.

When first confronted with the line “What is moving, the wind, the

 flag, or your mind?” he was instantly taken aback by the idea of the

 mind as the agent of movement. Ha!

Lots of gongan consist of non sequiturs, coming to an abrupt halt

 without any sense of connection to what follows. Revisiting this

 one, I wonder if it’s only the mind that’s moving.

You see, it seems that the wind and the flag also play a part; or at

 least your eyes and skin do!

So when the mind is fluttering like that, it’s doing so in the wind, in

 the flag, and in the sense organs.

This is how to practice Zen

 Master Ban Ji

                    Translated by Ken Kraynak




梵谷畫作