對談3
以正確的形容詞去形容別人的痛苦，
事實上一直存在著困難。
有一位臨退休的老師，高達6次進急診室，都沒有檢查出任何問題，
我看了看覺得他的腎臟像80歲老人，而且必須在家裡休息的那一種，他卻還帶著研究小組雄心的接研究案！
這種結果導致心力交瘁所以經常癱瘓在地。
要找出一個原因就很困難，以前我也渴望有一個高明的修行者，告訴我該怎麼修行，我的修行前途在哪裡？
但就是沒有那個人！
（或許也可以說各人想要的不一樣。）
經常接收到的都是一些亂塞給你的資訊，不把你毒死就不錯了，還修行咧？
像代強傳的影片，竟然用禮物來形容癌症，難怪他看了都心碎了，
「禮物」這種形容詞絕對是罹患癌症本身的病人說不出來的話語，我看連用想的都是如刀割的形容詞。
再不然就是冠上修行佛語，冠冕堂皇的形容詞到處流竄，
想活得好，基本上都是不容易的。
只能說有心人加油了！
不論在大腦或身體健康。
半寄
A Conversation 3
Describing another person’s pain accurately is never easy.
A near-retirement teacher visited the ER six times with no diagnosis.
Through my perception, his kidneys resembled those of an 80-year-old, requiring home rest. Yet, he still took on a research project with ambitious drive. This makes him completely worn out, and he often ends up collapsing.
Finding a clear reason behind this is extremely difficult. I, too, used to wish for a wise spiritual guide to tell me how to practice spiritually and what path I should follow. But no such person ever appeared.
(Perhaps because everyone seeks something different.)
Most of the time, we’re fed with all kinds of messy information. Some of it is so harmful that you're lucky it doesn’t harm you —let alone help your spiritual growth.
In one video forwarded by Daiqiang, cancer was even called a “gift.”
No wonder he was heartbroken.
Calling cancer a “gift” is something a patient would never say.
Even imagining it feels like being sliced by a knife.
Worse still, people often use fancy spiritual or Buddhist terminology that sounds good but indeed means very little.
Living well is fundamentally not easy.
So to those who truly care—keep going.
Take care of your mind and body.
Master Banji
對談4
對談的話題似乎在華人地區引起激盪，
華人對夢幻泡影、虛幻這類的話題有著特別的喜好，
更錯誤的覺得佛法，去除夢幻泡影這些字的描述，好像就不是佛法。
試想，一方面用夢幻泡影、虛幻覺得存在的現象界都是比較低級的，
一方面又想從夢幻泡影裡面撈出更神聖殊勝的修道，
似乎只要冠上佛法的字眼，這一切突兀的說法都可以成立。
醒醒吧！
個人寧願就一切人、事、物都會變化，是我們認識不足才希望美好永恆，
而缺陷永不存在，
一生一世讓自己貼近這真相，不進步都難，
也不見得一定要讀高深的佛法，
就這樣，就可以進步並且讓自己切切實實地建立起力量。
看到虛無縹緲的形容詞，如果做為文學詞彙是很貼切的，
如用於形容修行，它立刻就是毒藥。
如果夢幻泡影是佛法，修行者將更一無所有，這才恐怖。
支撐修行歲月的一定是一種「道力」，它不可能是什麼都不存在的。
（佛陀在《阿含經》對其他印度修行學派思想斥為不對，
後代的佛陀修行者又把這些佛陀通過思考並去除的印度思想全部搬回來。苦哉！）
我個人也費了很多力氣甩掉這種華人的文化，希望讀者也能獲益。
半寄
A Conversation 4
This topic seems to have stirred up discussion in Chinese-speaking regions.
People in these cultures often have a special fondness for ideas like illusion, dreams, and unreality.
Many even wrongly believe that without terms like "illusion" or "ephemeral", it's not real Buddhism.
But think about it: if you believe the world is just a low-level illusion,
why are you still trying to find something holy or meaningful in it?
It’s like once you call something “Buddhism,” people will accept anything, even if it doesn’t make sense.
Wake up!
I believe everything in life changes—people, things, events.
We only wish for things to stay beautiful and perfect because we don’t understand this truth deeply enough.
If we spend our life getting closer to this truth, we’ll naturally grow and improve.
We don’t have to study hard Buddhist texts.
Just by living with this understanding, we can build real strength.
As a literary term, 'ethereal or illusion' is apt and evocative; but when applied to spiritual practice, it instantly becomes a poison.
If we really think Buddhism is only about illusions,
then those who practice will end up with nothing—and that’s scary.
To support us through the ups and downs of practice, we need something real: spiritual strength—not the idea that nothing matters or exists.
The Buddha pointed out in the Agama Sutras that many of the beliefs from other Indian traditions were wrong.
But sadly, many later Buddhists brought those same old ideas back into their practice—even though the Buddha had already said they weren’t right.
How unfortunate!
I’ve spent a lot of effort getting rid of this cultural thinking, and I hope you can benefit from doing the same.
Master Banji
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