南禪生命教育基金會的成立 The Establishment of the New Nanzen Life Education Foundation

南禪生命教育基金會的成立

 

2016年在讀書會都成立以後，我們還有多餘的一點力量，就成立基金會回饋社會。

我在成立基金會的時候身邊一些人其實也不是很了解，

有些人認為我要募款！

熱心跟我說：可以找社會人士募款，

 

我的原本意願是；要找別人募款那就不用成立基金會，沒特別的什麼事需要做。

成立基金會只是要有一個正式的名義面對外面做事而已。

跟我一段時間的大德，好像也不太了解，我不是那麼喜歡別人的捐款，捐款對我而言都是責任。

 

平常我也沒有跟誰募款，為什麼跟隨的部分大德在學佛法一大段時間以後，

並沒有扭轉他們在社會上已經建立的觀念，

我也不好意思說要捐款的話我回家族去募就好！

那一段時間裡很納悶且驚訝於，當一件事情出現的時候，竟然沒人願意先了解一下狀況，而是先憑著自己的知識下定論，這給我上了一課。

 

基金會在幾個主要的大德支持下成立了！

基金會捐款的對象，首先以潮州地區的學校為主，畢竟南禪精舍在潮州，

再來是潮州家扶中心就在南禪精舍的隔壁，

有多餘的款項就捐給家扶當獎學金，

我們剛成立基金會的時候鬧了一個笑話，現在政府管理基金會管得很嚴，所以基金會裡面是不能有太多錢的，

我們還執行了一個四年計劃把基金會的款項捐完。

南禪基金會的目的主要是想講佛法，有多餘的資金，我們就捐給學校當助學款項，

南禪基金會目前不對外募款，主要也沒有人手執行太多的慈善活動。

佛法能布施的好應該就功德無量了🙏

半寄

 

The Establishment of the New Nanzen Life Education Foundation

 

In 2016, after the study club was established, we had some extra energy and decided to set up a foundation to give back to society.

At the time, some people around me didn’t fully understand. They thought I was trying to fundraise! They enthusiastically suggested I approach people for donations.

 

But my original intention was this: If the goal is simply to raise funds from others, there's no need to establish a foundation, as nothing special needs to be done.

The only reason for establishing a foundation is to have an official status to engage with the outside world.

 

Even those who have followed me for a long time don’t seem to fully understand—I am not very fond of accepting donations. To me, donations come with responsibility.

 

I have never actively sought donations, so why is it that some of my followers, after studying Buddhism for such a long time, still haven't changed the societal mindset they had before?

I don’t feel comfortable telling them directly that I could just go back to my family to raise funds if I needed donations! 

During that period, I was both puzzled and surprised that when something happened, no one was willing to first understand the situation. Instead, they jumped to conclusions based on their own knowledge. This was a lesson for me.

 

The foundation was eventually set up with support from several key laymen. The foundation’s donations primarily go to schools in the Chaozhou area, where Nanzen Viharais located. We also donate to the Chaozhou Child Welfare Center, which is right next to the vihara, using surplus funds as scholarships.

 

When we first established the foundation, there was a bit of a funny situation. The government now strictly manages foundations, so they can't hold too much money. We implemented a four-year plan to donate all the funds.

 

The main purpose of the Nanzen Foundation is to promote Buddhism. If there are surplus funds, they are used for scholarships. Currently, the foundation does not fundraise externally and doesn’t have the capacity for many charitable activities. The Offering and sharing the Dharma is also an act of immeasurable merit. 🙏

 

Banji

 

南禪台南讀書會 Nanzen Study Club in Tainan

 

南禪台南讀書會

 

    南禪精舍後來有了一些台南地區的老師加入，那時候南禪精舍是沒有辦活動的，就是要來的人預約一下。

兩三年以後有一次我去台南，

楊雅惠老師不曉得問我什麼？讓我心生內疚，想說其他道場都有辦活動，他們的信眾都有一個依歸，跟隨我的大德學佛的路似乎若有若無。

 

台南地區的老師會跟隨我大概都有一些事情請我迴向，他們對我的印象是師父會迴向，其他內容就不是那麼清楚，但我的內心對我個人研究的佛法存在著一定的價值感，迴向的功力對我而言，不過就是修行的附屬品，

做得好是大家的福報，我不是那麼掛心，副產品不重要，主要的產品佛法才重要。好像也是這種心態，讓我下意識在逃避做功德迴向。

 

等楊雅惠老師在跟我說一些其他道場活動的時候，我的內疚才生了起來！

台南跟潮州讀書會就這樣產生，這也是我要的，我本來就是研究佛法的，不是研究做功德迴向的，迴向的能力是修行路上產生的副屬品。

台南讀書會由南禪基金會執行長郭芳純老師提供地方，楊雅惠老師把委原本就認識的台南的老師召集起來，就這樣成立，如果我沒有記錯的話，應該也將近20年的時間，

台南讀書會成員大都是國中老師，台南是古都，我個人覺得台南地區的老師程度與內容上是不太一樣的，讀書會成員家庭通常有兩三位老師，不然就是公務人員，台南是一個很注重教育的地方，文藝氣息的交流也是很頻繁。

由於讀書會的成員有一些事，我迴向成功的，所以大家的感情也不一樣。

一路上讀書會基金會執行長郭芳純老師的護持，還有楊雅惠老師姐妹大力的護持，讓讀書會一直很溫馨的存在，秀容、淑青、徐辜老師、惠宜老師、⋯⋯，有您們真好。

還有也感謝台南讀書會剛成立的時候，俊得助講一段佛教歷史，韻如陪他台南、新竹之間來去。

半寄

 

 

Nanzen Study Club in Tainan

 

Later, some teachers from the Tainan area joined Nanzen Vihara. At that time, Nanzen Vihara didn't organize any events, so people had to make appointments to visit. A couple of years later, during a trip to Tainan, Teacher Yahui Yang asked me something that made me feel guilty. I realized that other temples had activities for their followers, giving them a clear sense of direction, while my followers' path seemed uncertain.

 

The teachers in Tainan who followed me usually had some requests for merit dedications. Their impression of me was that I would perform dedications, but they didn’t have a clear understanding of other aspects. However, I personally valued the Buddhist teachings I researched, and the ability to dedicate merits was just a byproduct of practice. If done well, it brings blessings to everyone, but I didn’t focus on it. The byproduct wasn’t as important as the main focus—Buddhist teachings. This mindset, I believe, led me to subconsciously avoid dedicating merits

 

When Teacher Yahui Yang talked to me about the activities of other temples, I felt the guilt rise! This is how the Tainan and Chaozhou study clubs were formed. This was what I wanted, as I was focused on studying Buddhism, not on making merit dedications. The ability to dedicate merits is simply a byproduct of one’s practice.

 

The Tainan study club was established with the support of the Nanzen Foundation's Executive Director, Teacher Fangchun Guo, who provided a venue, and Teacher Yahui Yang, who gathered teachers from Tainan that she already knew. If I’m not mistaken, it has been nearly 20 years since then. Most of the members of the Tainan study club were middle school teachers. Tainan, as an ancient city, has teachers with varying levels of knowledge and expertise. Most study group members come from families where two or three people are teachers, or they are public servants. Tainan is a place that values education, and there is also frequent cultural exchange.

 

Since some members of the study club were involved in matters where I successfully dedicated merits, the bond between us grew stronger. Throughout the years, the support of Teacher Fangchun Guo and Teacher Yahui Yang, along with the backing of their sisters, has helped the study group continue to thrive with warmth. I am truly grateful to all of you, including Xiurong, Shuqing, Xugu, Huiyi, and everyone else. I am so lucky to have you all.

 

Also, I would like to thank the Tainan study group when it was first established. Junde gave a talk on Buddhist history, and Yunru accompanied him back and forth between Tainan and Hsinchu.

 

Master Banji

紅樓夢與禪3~4 Dream of the Red Chamber and Zen 3 ~4

讀者們好！

應你們的要求今天把「紅樓夢與禪」播完。

 

我知道你們看到我寫的佛法，

有時候把你們原來修行遵循的理念破壞掉，

那種焦慮以前我也經常處於這種狀態，

提供我修過走過的路，慢慢看。不要心急！

祝福大家，日安！

半寄

Hello, readers!

 

As requested, I will finish posting all the series of "Dream of the Red Chamber and Zen" today.

 

I understand that reading my writings on Buddhism may sometimes challenge or even disrupt the beliefs you originally followed in your practice.  

I’ve experienced that kind of anxiety myself in the past.  

I’m simply sharing the path I’ve walked—take your time reading and reflecting. There’s no need to rush.

Wishing you all the best. Have a great day!  

 

Banji

 

哈！秘密大公開，「他心通」這樣練，

 國外的讀者都很用功，

獻給關心我的讀者。

 紅樓夢與禪3部份內容，努力排除內心的障礙練的。

請注意，這不負教學責任。

半寄

 Ha! The big secret is revealed—this is how "telepathy" is practiced.

Readers abroad are very diligent.

The following is dedicated to those who care about me.

 Some content from Dream of the Red Chamber and Zen (Part 3) was practiced by striving to remove inner obstacles.

 Please note, this is not a formal teaching guide.

Master Banji

 

 

 

 紅樓夢與禪3

 

北傳佛法在華人地區延伸成禪宗後，便善於運用月與江水，

例如；禪師的千江有水千江月，藉由江、月的互照訴說佛性（真如）與眾生的平等，

日本鎌倉時代的道元禪師，從南宋學習曹洞宗有成，下面截圖內容充份說明他的證悟心境落實在人間日月、山河大地。

而《紅樓夢》的一切風月人物，華人喜歡用到頭終是灰飛煙滅的看待，似乎活一場都不算什麼？

果真如此嗎？

 人世間瑣瑣碎碎的事也是生活的重點及依託，

從禪師的角度來看，用過心便不相同，

或許佛性、真如、本來面目的爭議還很多，但是禪師ㄧ絲不苟的精神總是可以撕裂人性，讓學習者在他面前無所遁逃，乖乖對人性繳械。

 

即便自今那一些禪師的精神，祇留在紙本上流傳，但是字裡行間的震撼還是不可被奪，

彷彿被吼一句耳聾三天！

 恆清法師的道元禪師研究也是巨細無遺，而我個人那時更想貼切的知道，如何ㄧ步步的撕裂內心的障礙，

除了已經有的說明以外。

 

善思惟，是否更可以在春花秋月間遁逃天地？

還有被吼一句耳朵聾了三天，但卻發覺心還頑強不動，

心不動你就會起恐慌，也不願意承認自己拿自己沒輒！

半寄

Dream of the Red Chamber and Zen 3 

 

After Buddhism spread to China and evolved into Chan (Zen), it frequently used imagery of the moon and flowing water. 

For example, the Zen saying *“A thousand rivers, a thousand moons”* illustrates how the moon reflects equally in every body of water, 

symbolizing the fundamental equality between Buddha-nature (True Suchness) and all sentient beings. 

 

During Japan’s Kamakura period, Master Dōgen, who studied Sōtō Zen in the Southern Song Dynasty, expressed his enlightenment through reflections on the sun, moon, mountains, and rivers—deeply grounding his realization in the natural world. 

In Dream of the Red Chamber, all the stories of love and longing are often viewed through a fatalistic lens— 

that in the end, everything is destined to vanish like ashes in the wind.turns to dust. 

Does that mean life itself is meaningless? 

 

The trivial matters of the human world are, in fact, the foundation of daily life. 

From a Zen master’s perspective, once one fully strives, everything changes. 

There may still be endless debates about Buddha-nature, True Suchness, and one’s original face, but a Zen master’s relentless pursuit of truth cuts through human nature, 

leaving a practitioner with nowhere to hide, forcing them to surrender. 

 

Even though the teachings of these Zen masters now exist only in written form, 

their words still hold an undeniable power— 

as if a single shout could leave you deaf for three days. 

 

Master Hengqing’s research on Dōgen was incredibly thorough, 

but at the time, what I was most eager to understand 

was how to systematically break through the inner barriers of the mind— 

beyond what had already been explained. 

 

Please think clearly, 

is it possible to escape the bounds of heaven and earth through the fleeting beauty of spring blossoms and autumn moons? 

 

And what if, after being shouted at so forcefully that your ears go deaf for three days, 

you realize your heart remains unmoved? 

That stillness itself breeds unease— 

because you are forced to admit that even you have no power over your own heart.

 

Master Banji

 

紅樓夢與禪4

看紅樓歎中國古代的封建制度，然歐洲的封建也無逃脫，幸運的是他們覺醒的早！

我學習因緣法就算洞穿人性，個體依然受時代力量左右，也清楚時代也在個體所匯集的力量下推動，只是步伐走的如何而已！

 

紅樓「質本潔來還潔去」跟禪宗的「本來面目」一直是華人修行者的追求，近20年來我個人覺得它障道，如同入定守著一個定律，總想在可能的範圍再突破。

 

而今，看古典文學不再認為只是無病呻吟，那是嚴肅年代的評論，畢竟一部文學史的作品完成也是不易的，內容的豐富也不需我多言。

再者如無《紅樓夢》的文學寫成，是否封建制度的日常生活細膩將更殘篇斷簡。

「風刀霜劍嚴相逼」的破碎，把《紅樓夢》推向極緻。

 回首禪宗陪伴北傳佛系走過悠悠歲月，

風霜雪月中道得也三十棒，

道不得也三十棒。

半寄

Dream of the Red Chamber and Zen 4

 

Reading Dream of the Red Chamber, one cannot help but lament the feudal system of ancient China. 

However, European feudalism did not escape this either. Fortunately, they awakened earlier. 

Through studying dependent origination, I have realized that even if one sees through human nature, the individual is still influenced by the power of their era. 

At the same time, history is pushed forward by the collective force of individuals— 

it's just a matter of how the steps unfold. 

 

The line from Dream of the Red Chamber—"Pure at birth, pure in death"— 

and the Chan concept of "one’s original face" have long been the goal for Chinese spiritual practitioners. 

However, in the past 20 years, I have come to see it as an obstacle on the path— 

like clinging to a fixed rule in deep meditation, and thus I always strive to break through the possible limits. 

 

Now, I no longer view classical literature as mere empty complaints. 

Such comments were from a serious era. 

After all, completing a literary masterpiece is no easy task, and its richness speaks for itself. 

 

Moreover, without the literary work of Dream of the Red Chamber, would the subtle portrayal of daily life under feudalism have been lost, leaving only fragmented pieces? 

It is precisely the "cutting winds and piercing frost" that has pushed Dream of the Red Chamber to its peak. 

 

Looking back, Chan has accompanied Northern Buddhism through the ages. 

In the ever-changing winds, frost, snow, and moonlight— 

"If you answer correctly, thirty blows. If you don’t, thirty blows all the same."

 

Master Banji

 

 

 

紅樓夢與禪1~2 Dream of the Red Chamber and Zen 1 ~2

南禪朋友好！

紅樓夢與禪1

       最近寫文章累了，休息放音樂聽，

朦朧中聽到一個旋律，怎麼這麼好聽，醒來看一下，竟是《紅樓夢》詞曲。

 

「ㄧ個如水中月，ㄧ個如鏡中花，

ㄧ切虛幻如空，質本潔來還潔去，」

《紅樓夢》裡面最著名文學詞句。

 

這文學小說的詞語竟然跟華人禪宗的主要參禪話頭與思想一致，

在整個禪宗裡面找不到任何的章法來有序的敘說「水中月與鏡中花。」

但華人的禪宗傳法史裡面「水中月與鏡中花」辭藻一直是自古至今的用詞首選！

《楞嚴經》暫不列入。

 

我後來說：一群華人禪學修行人就在裡面捕風捉影有關於「鏡中花跟水中月。」

很多偉大的禪師是令人景仰的，但是佛法的內容卻另章別論。

 

例如；到水中撈月，可見但卻無月可撈，企圖用虛幻喚起執著的掉落，然而，人性的執著通常有其原故，天上的月亮都解不了執著，更何況水中月！

 

當然，有修行者是藉此開悟的，而我個人從沒試過撈月，只因覺得撈不起的幻影處處，不想為幻影傷腦筋。

半寄

 https://youtu.be/v_9MidvKJk8?si=eHc_pEtIjK76qpo7

Dream of the Red Chamber and Zen 1 

 

Greetings, friends of NanZen!

Recently, I was exhausted from writing, so I decided to take a break and listen to some music. 

Half-asleep, I heard a melody—so beautiful that it caught my attention. 

When I woke up to check, I realized it was a song from Dream of the Red Chamber. 

 

"One is like the moon in water, the other like a flower in a mirror. 

Everything is as illusory as emptiness. 

Pure by nature, one comes and goes in purity." 

 

This is one of the most famous literary verses from Dream of the Red Chamber. 

 

Surprisingly, the language in this novel closely aligns with key koans and philosophical ideas in Chinese Chan (Zen) Buddhism.
In the entire Chan tradition, there is no systematic explanation of “the moon in water and the flower in a mirror.” Yet, throughout the history of Chan Buddhism in China, these phrases have remained the preferred expressions for conveying the nature of illusion. 

(The Śūraṅgama Sūtra is excluded from this discussion.) 

 

I once remarked that many Chinese Chan practitioners seem to be chasing shadows, attempting to grasp the meaning behind “the flower in a mirror and the moon in water.” 

Many great Chinese Chan masters are truly admirable, but Chinese Buddhist teachings is another matter entirely. (Chinese Chan Buddhism has a weak theoretical foundation. )

 

For example, attempting to scoop the moon from the water—it can be seen, but there is no actual moon to retrieve. 

This metaphor is an effort to use illusion to awaken detachment. 

Yet, human attachments often have their reasons. 

If even the moon in the sky cannot resolve one’s attachments, how could the moon in the water?

 

Of course, some practitioners attain enlightenment through such reflections. 

As for me, I have never tried to scoop the moon, simply because illusions are everywhere, 

and I prefer not to trouble myself over them.

 

Master Banji

 

紅樓夢與禪2

 《紅樓夢》我歷經五六年才把它看完

，只因想交代我看完了，要不然實在是看不下去，它的詞藻雖然很美，但我對人跟人之間的曲曲折折興趣不大，

 

我自己後來回想可能跟從小就住大家庭的三合院有關，雖說人世間的恩怨三合院沒有帶給我過什麼傷害，

但是我對人情的曲折有一種自然性的厭倦與排斥，

就像我是不吃香蕉的，

為什麼不吃香蕉我也搞不太清楚？後來才想起來，

小時候大家族在阿公的帶領下就是在種香蕉外銷的，

這種情懷還導致我對台灣保護古蹟的說法興趣也不高，

好像還跟一個古蹟保護者起過爭執，

我還罵他說：那你認為老房子這麼好你為什麼不去住？自己沒住過老三合院卻硬要別人住，還漫罵一整篇！

這是題外話。

 

整個看紅樓過程不斷在腦海出現禪宗的話語，搞得難分難解，

心想，既然「水中月、鏡中花」通禪宗術語那是不是把紅樓看完等於半個徹悟？

 

Dream of the Red Chamber and Zen 2

It took me five or six years to finish reading Dream of the Red Chamber.
I only pushed through so I could say I had completed it—otherwise, I found it hard to continue.
Although the language is beautiful, I have little interest in the complexities of human relationships.

Looking back, I suspect this has something to do with growing up in a large extended family in a traditional sanheyuan courtyard house.
Though I never suffered any real harm from family conlficts,
I developed a natural aversion to the complexities of human emotions.

It’s like how I don’t eat bananas.
For a long time, I wasn’t sure why—until I remembered that as a child,
my grandfather led our family in growing bananas for export.

This same sentiment has also made me indifferent to Taiwan’s historic preservation efforts.
I once even argued with a heritage conservationist, telling him:

“If old houses are so great, why don’t you live in one yourself? You’ve never lived in a sanheyuan, yet you insist that others should!”
He even said a lot of harsh words about this.
But that’s beside the point.

While reading Dream of the Red Chamber, Chan Buddhist phrases kept surfacing in my mind,
blurring the lines between the novel and Zen thought.
I couldn’t help but wonder—
since “the moon in water” and “the flower in a mirror” are both classic Chan metaphors,
does finishing Dream of the Red Chamber count as half an enlightenment?

 

Master Banji

 https://youtu.be/v_9MidvKJk8?si=eHc_pEtIjK76qpo7