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