必也一說A Necessary Statement

 必也一說

 

台灣的讀者抱怨我說，沒有把一些好的經歷端出來，任憑人家攻擊我！

 

本來我寫的佛法就是台灣佛教徒——已被制式化的佛學教育制衡，是不能懂的，早就不期待。

 

再來，既然不懂我的文章內容有什麼珍貴處，那攻擊對我又有什麼🤔？

再加上我也上了年齡，世事看多了！

那一些也早就不在我眼裡，

 

況且那些國外學者對台灣講說的佛法批評，根本就是恥辱，如果不是發覺他們有持續在看南禪的網站，有什麼好說的！

 

如果我所理解的佛法能夠寫出來，雪恥，這才是真正要做的事，

前面說過我在1991年就已經衝破了第一關，

等我把佛法跟修行的功力都具足以後，何懼，世人不能知道我？

 

年輕的時候，從錄音帶裡聽到一個說法，對廣欽老和尚的比諭是，猴子也是吃香蕉的，因為廣老是吃水果的，然後錄音檔裡面掌聲滿滿，

在佛教的大活動裡面，親眼看過廣老的徒弟要被揪出來打的，

這裡面只有一個說明，

有修行的貼標籤成魔，

打人的貼標籤成佛，

 

貼標籤成為臺灣佛教必備的標準，令人不寒而慄，

這在我年輕的時候早就絕望，不敢想自己走到什麼世界了？

 

剩下的只是我對佛法的情感而已，佛法不隸屬於誰吧！

 

我後來看了歐洲宗教史，把這些東、西方宗教的濫權放一邊，走上自己研讀與努力進入佛法內容的路，

幸好，我沒有時間憤世嫉俗，

而年輕就已經摸著邊的佛法，也一直支撐著我大步的往前，

 

我依然願意為佛法貢獻，只此。

 

 

我個人本著研讀的佛法資料是什麼就說什麼，那裡面有被證實的事實，

不再是研究的歸研究，講又是另外一回事。

 

前面提到，很多資料的研究也得來不易，要不是時代的進步，根本不可能，

在南禪讀書會常常提到我對自己的佛法成績，認為是拜時代所賜，

沒有那麼好的資料，我再用功也是事倍功半。

 

這幾年在南禪部落格，培養出來的讀者有多少我個人清楚，

既然佛陀的大弟子舍利弗聽到所誦偈，就可以證入佛法果位，那麼佛法的證入永遠是給有準備的善知識。

 

我不打擾別人的信仰，只能說：

佛教徒信仰的是佛教，

我信仰的是佛法，

各有所歸！

 

半寄

 

A Necessary Statement

 

Taiwanese readers complain that I haven't presented some of my valuable experiences, allowing others to attack me without defense.

 

Frankly, I never expected my Dharma writings to be accessible to Taiwanese Buddhists, whose intellectual approach is already rigid and circumscribed by conventional Buddhist education.

 

Moreover, if they cannot recognize what is valuable in my writings, then what difference do their attacks make to me? 🤔

In addition, I am no longer young and have seen much of the world.

Such matters have long ceased to matter to me.

 

As for the criticisms of Taiwanese Buddhism made by certain overseas scholars, they are nothing short of humiliating. If I had not noticed that they continue to read the Nanzen website, there would be nothing further to say.

 

 

If my understanding of the Dharma can be written down and thereby wash away this disgrace, then that is the task that truly matters.

As mentioned earlier, I had already broken through the first barrier in 1991.

Once my understanding of the Dharma and my cultivation are fully mature, why should I fear that the world does not recognize me?

 

In my youth, I once heard a cassette recording that mocked Venerable Master Guangqin with the analogy, “Even monkeys eat bananas,” simply because the Master lived on fruit. The tape was met with loud applause.
At large Buddhist gatherings, I personally witnessed disciples of Master Guangqin being singled out and beaten.

This reveals only one thing:
those who truly cultivate are branded as demons,
while those who strike others are branded as Buddhas.

 

Putting labels on people has become a basic rule in Taiwanese Buddhism, and it is frightening.
I lost hope in this already when I was young, and I dared not imagine what kind of world I had entered.

 

What remains is only my deep commitment to the Dharma itself. The Dharma doesn't belong to anyone!

 

Later, after studying European religious history, I set aside the abuses of power found in both Eastern and Western religions and chose my own path—studying the Dharma and striving to enter its true meaning.

Fortunately, I had no time to become cynical or resentful.

The Dharma, which I began to grasp when I was young, has consistently sustained my great strides forward.

 

I remain willing to contribute to the Dharma—nothing more.

 

I speak only according to what I have studied in Buddhist sources, stating things as they truly are.
Within them are facts that have been verified.

Research no longer remains separate from what is preached.

 

As mentioned earlier, much of this research material was extremely difficult to obtain. Without the progress of our era, it would have been impossible.

In the Nanzen study club, I often acknowledge that my achievements in Dharma are a gift of the era.

Without such excellent resources, even my diligent efforts would yield only half the result.

 

Over these past years, I know very well how many readers have been cultivated through the Nanzen blog.

Since the Buddha’s great disciple Śāriputra attained realization simply upon hearing a verse, the realization of the Dharma has always been reserved for prepared and capable good friends.

 

I do not interfere with others’ beliefs. I can only state:

Buddhists believe in Buddhism(the institutional religion).

I believe in the Dharma (the ultimate truth).

We each have our own path.

Master Banji

 

 

 

與國外友人的緣份Connections with Scholar Friends from Abroad

 

與國外友人的緣份

 

把與國外友人（學者）這一段時間拼湊起來，就知道我自己為什麼一直想退休，實在是搞得太累了！

 

現在回頭看這一段，覺得值得了！

 

佛法的翻譯不容易，而我講述的佛法又是她們不容易找到的詞彙，所以翻譯這一區塊也搞得人仰馬翻，

這兩年A I出來，情況獲得改善，感謝🙏

南禪精舍的大德們一起的努力。

 

這些國外友人（學者）各自回國以後，

我一直致力於，想把自己已經有領略過的佛法境界跟理論結合寫出來，

但這佛法也不是這麼好端出來的，

需要有人去把我這一塊已經塞太多的內容，慢慢解讀出來，

那讀書會就是首選，但讀書會裡面對佛法有研究興趣的佔比不大，

 

一度我內心會產生焦慮，因為我很清楚哪個地方還沒有完成整合，寫文章也構成了一大助力，

總算到今年2025年完成了這些區域，

這一切感謝佛法的加被。

半寄

 

Connections with Scholar Friends from Abroad 

When I look back and put together everything that happened with these foreign scholars,
I understand why I kept wanting to retire—I was simply too tired.

But now I feel it was all worth it.

Translating Buddhist teachings is demanding, and the concepts I explain often involve expressions difficult to find elsewhere.

This made translation a significant challenge.

With the rise of AI over the past two years, the situation has improved considerably.

I am grateful to the devoted laymen of Nanzen Vihara for their collective effort. 

After these scholars returned to their respective countries,

I devoted myself to integrating the Buddhist realizations I have personally attained with theoretical understanding,and express them in writing.

But such teachings are not easy to present.

Someone needs to take the abundance of content I have already internalized and patiently decode it, step by step.

Study Clubs are ideal for this, but a small number of participants there are deeply interested in Buddhist studies.

At one point, I felt anxious, because I was keenly aware of which areas had not yet been fully integrated.

Writing articles offered significant help. 
Finally, by 2025, those areas were finished.
All of this is due to the blessings of the Dharma.

Master Banji

北傳佛教唯心論Mind-Only Doctrine in Northern Buddhism

北傳佛教唯心論

 

如果認為「唯心論」是對的，那要思考一下，有些地方在教的「心包太虛，量周沙界」的「唯心論」，

可以想想，什麼樣的心才可以延伸到這麼大，而延伸到這麼大的心想要做什麼，心真的可以量巨觀與微觀？

還是專有的學問與知識才能衡量世界。

 

如我前面所言，「習性全無」好像是很完美的事，習性不是件殺人放火的事，

它只是一個人人性必有的性格而已，性格特質都沒有了，

人世間真的就沒有什麼好留戀的，哈！

且直接就可以解脫了！

 

「唯心」的想像，只能定位在勵志的第一步而已。

心想，還要通過努力，努力不一定有結果，這是佛法因、緣、果。

而去努力還會有機會，去努力會知道為什麼不會成功！

 

你認為學者的話沒道理嗎？

他們研究一輩子的學問，而且至少是三位學者通通持一致的看法，

而佛法也必須是有學問脈絡的，

，除了不食人間煙火的學問外，

學問的研究通常有其價值。

半寄

Mind-Only Doctrine in Northern Buddhism

If someone believes “mind-only” teachings are correct, then it’s worth thinking about what some people say: “The mind is as big as the whole universe, and it reaches all worlds.”

But what kind of mind could really be that big? And if the mind were truly that vast, what would it do with such size? Can the mind really measure both the macrocosm and the microcosm? Or is it specialized knowledge and scholarly disciplines that are able to measure the world?

As I mentioned earlier, having “no habits at all” may sound perfect, but habits aren’t crimes like killing or arson—they are simply natural parts of a person’s character. If a person had no character traits left, then nothing in this world would matter anymore. One could be liberated right away—haha!

“Mind-only” imagination is only the first step. After forming an intention, one must still make an effort, and effort does not always yield results — this follows the Buddhist teaching of causes, conditions, and effects.

Yet by making the effort, you still have a chance, and through trying, you will learn why things succeed or fail. 

Thinking about it But hard work doesn’t always bring results — that’s the Buddhist teaching of causes, conditions, and effects. Still, if you work hard

Do you really think scholars’ views are unreasonable? They have devoted their entire lives to their fields, and at least three respected scholars agree on the same point.Buddhism also requires a coherent academic foundation.Aside from knowledge that is utterly detached from real life, academic research usually has its value.

 

Master Banji

 

 

致英國讀者1-2To Our Readers in the UK1-2

致英國讀者1

 

這兩天線上歐洲讀者大爆發，這邊來回應一下我們的英國讀者，

英國讀者有一位是來過台灣大學（NTU)交流的博士後學者，去年我就有看到您在問我網路上的佛法作者，

是不是洪敬宜帶您們來過的屏東道場？

因為您們都是用匿名者在看網站，所以我就沒有回應，

一面之緣，還有跟您們討論過「唯心論」的深刻印象，沒有想到延續到現在，這是我們大家都想不到的吧！

當年提到的「唯心論」還記得您們對台灣佛法傳播內容的憤怒😡

（還好您們一邊拜訪寺廟一邊罵，不然大概也不會被帶到屏東來。哈😄）

 

還記得我跟您們回應說：我這邊南禪精舍不談「唯心論」，

沒機會跟您們說：我要談的佛法還很多、很多⋯⋯，

沒想到，我們又在網路上見面了！

哈😄

天涯何處不相逢，希望我寫的佛法對您們有所助益，

順便說一下；不是您們對台灣的佛法傳播內容生氣，我也很生氣，但放眼全球佛法的傳播內容也沒有好到哪裡去！

這是我的真心話，

因為佛法不只是理論問題、還有修證問題，要衝破這兩關是很困難的。

日安！

半寄

 

To Our Readers in the UK1

 

In the past couple of days, we’ve seen a sharp increase in European readers, so I’d like to respond specifically to our readers from the United Kingdom.

 

One of you is a postdoctoral researcher who previously visited NTU. I remember seeing your question last year about whether the Buddhist author you encountered online was linked to the Pingtung center you visited with Hung Ching-yi. Since everyone was using anonymous accounts, I didn’t reply.

 

Although we met only briefly, our discussion on “idealism” left a strong impression. I didn’t expect that conversation to carry on in this way today. I still remember your frustration toward the way Buddhism is taught in Taiwan.😡

(Luckily you were complaining while you were visitingtemples. "If you hadn't, you probably would not have been taken to Pingtung. Haha 😄)

 

Back then, I told you that I do not teach “idealism in Nanzen Vihara.” I didn’t get the chance to say that there is still so much Dharma I hope to share.

 

I never imagined we would meet again on the internet—what a coincidence!

I hope what I write can be helpful to you.

 

And just so you know: it’s not only you who are upset about the state of Buddhist teachings in Taiwan—I feel the same. But globally, the situation is not much better. This is simply the truth.

 

Buddhism involves both doctrinal understanding and personal realization; breaking through both is not easy.

 

Have a nice day!

 

Master Banji

致英國讀者2

 

英國的朋友問說：我們當時見面的時候，是不是我就有佛法上的能力了？

 

我27歲（1991年）的時候就衝破了佛法的第一個關卡，

那時候緊抓著中國禪宗的《高僧傳》在做參考，發覺自己有一個感受竟然跟《高僧傳》裡面一位證悟者描述的境界一模一樣，心裡有一種目標沒有錯誤的踏實感。

 

我是一直有在研讀經典的，知道這只是一個小小的開端，而這個開端只是一個開始，再來就歷經非常多的考驗，其中點滴也說不盡！

 

直到40幾歲好像有個比較好的基礎，但因為我個人從自己的境界裡面理解了很多事情，

所以也不斷的朝自己已理解的目標裡面前進，直到去年才稍微喘口氣休息。

 

中國禪宗的紀錄裡都可看到，認為開悟，就已經達成了修行的任務，

但佛陀的原始教典裡面有初果至四果的四個階段要完成，

所以禪宗的開悟其實只是一個小階段而已。

進入佛法的修證階段，才知道什麼叫大千世界，

佛法說明了很多修行者的境界層次，所以大部分的文字只是一個地圖指標而已，

沒有走到地圖上面的路，對於佛法永遠都是隔閡的。

 

我們見面時應該是在2014年左右吧！

那時候基礎功力應該都有了！

日安！

半寄

 

To Our Readers in the UK 2

My friend in the UK asked if, when we met, I already had certain abilities in Buddhist practice.

I reached my first breakthrough in the Dharma when I was 27, in 1991. Back then, I was reading the Biographies of Eminent Monks from Chinese Chan Buddhism. I noticed that one of my experiences was exactly the same as what an enlightened monk described. That made me feel sure that I was on the right path.

I kept studying the scriptures, so I knew this was only a small beginning. After that, I went through many challenges—far too many to fully describe.

It wasn’t until my forties that I felt I had established a more solid foundation. Because I gained many insights through my own inner experiences, I continued moving toward the goals I realized from within. I kept going until last year, when I finally allowed myself to rest a little.

In Chinese Chan records, “enlightenment” is often seen as the completion of practice. But in the Buddha’s original teachings, there are four stages—from Stream-Entry to Arahantship—that must be completed. So Chan enlightenment is actually only a small stage. When entering the true stages of Dharma realization, one begins to understand how vast the world really is. Buddhist texts only provide maps; unless one actually walks the path, one will always remain outside of the Dharma.

We met around 2014, I believe. By then, my basic foundation was already in place.

Good day.

Master Banji