2025年10月20日 星期一

阿羅漢果The State of an Arhat

阿羅漢果

 

大家好!

 

19號台南讀書會提出一個問題:

 

104經:白話文翻譯 (Grok AI)

「我是這麼聽佛說的:

有一次,佛陀住在舍衛國的祇樹給孤獨園。當時,有一位名叫焰摩迦的比丘,產生了一種錯誤的、有害的見解。他說:「依照我對佛所說法義的理解,一個斷盡所有煩惱的阿羅漢,當他身體毀壞、生命結束之後,就完完全全地什麼都不存在了。」


 

「舍利弗再問:「對於這樣一個無常、苦、不斷變化的東西,一位聽聞正法的聖弟子,會不會在其中找到一個真實不變的『我』、或一個『獨立於我之外』的實體、或是一個『我與它相互依存』的實體呢?」焰摩迦回答:「不會的,舍利弗尊者!」

 


有位大德問說:焰摩迦是說阿羅漢果死後完全沒有,

舍利弗卻回答他關於無常的問題,

那這個要怎麼看?

 

半寄:

焰摩迦說的阿羅漢果是指一個果實的問題,你可以說焰摩迦對佛法的認知是;修行到最後果實是沒有的。

 

一般我們在佛教寺廟受到的教育都是認為身體是臭皮囊,無常迅速生死事大,

所以這個身體是要趕快丟掉的,

身體都不要了!

那被理解為到最後什麼都沒有應該才是對的,也沒錯啊!

 

讓我們從實際修行的角度看,你說身體拖累我太深,要丟掉,然後肉體就真的可以丟掉嗎?

 

如果不是自殺(自殺也不等於是丟掉肉體)

要把肉體從修行的角度丟掉它或者解脫它,事實上是一件非常困難的事。

 

舍利弗尊者從佛法修行的過程裡面,去指出來你必須認知「修入無常」或「理解無常」你才能知道阿羅漢果的世界,

 

不從「果」講起,而是直接講過程是最正確的,

因為不了解過程,

講因跟果通常會是錯誤的較多

理解過程的學習者在過程裡面如果指標弄對,修行理解正確,他隨時隨地就在累積功力,累積功力就已經不斷在累積果實,

所以阿羅漢果到底有沒有?

對於整個佛法修行過程都正確的學習者而言,答案早已出現。

 

半寄

 

The State of an Arhat

 

Greetings, friends of NanZen!

                                                                                                                                                                                                                                        

On the 19th, during the Tainan study club, we discussed Sutra No. 104:

“Thus have I heard.
Once, the Buddha stayed in Jeta’s Grove, Anathapindika’s Park, in Sravasti. A monk named Yamaka developed a wrong and harmful view. He said, ‘From my understanding of the Buddha’s teaching, when an Arhat, having ended all defilements, dies and the body perishes, he completely ceases to exist.’

Sariputta then asked, ‘Regarding what is impermanent, suffering, and ever-changing, would a noble disciple who has heard the true Dharma find in it a real, unchanging self, or an entity independent of the self, or one that depends upon the self?’
Yamaka answered, ‘No, Venerable Sariputta.’”

 

A member of the study club asked: “Yamaka said that after death, an Arhat completely ceases to exist. Yet Sariputta responded by speaking about impermanence — how should we understand this?”

 

Banji:
Yamaka’s understanding of Arhatship was focused on the “fruit — and in his view, the final fruit was nothingness.

 

In traditional Buddhist education, we are often taught that the body is just a “stinking sack of skin,” impermanent and frail, and that we must quickly discard it because life and death are great matters.
So, if one concludes that in the end “nothing remains,” might seem logical,— and yet, it isn’t the full picture.

From the perspective of actual practice:
You might say, “This body burdens me too deeply — I want to abandon it.” But can the physical body really be discarded just like that?

Unless through suicide — which is not genuine liberation — it is actually extremely difficult to “let go of” or “be liberated from” the body through practice.

 

Sariputta pointed out that one must understand impermanence to truly grasp the world of the Arhat.

He did not begin by talking about “the result,” but by emphasizing “the process.”
This approach is most accurate, because without understanding the process, discussions of cause and effect often go astray.

 

For those who comprehend the process correctly — whose practice is aligned and whose understanding is right — they are continuously accumulating inner strength.
That accumulation itself is already the unfolding of the fruit.

 

So, does the Arhat state “exist” or “not exist”?
For those who follow the right path and understand the Dharma rightly, the answer has long been realized within their path.                                                                                                                                                                                                                                                                                                                                            

                                                                                                                                                                                                        Master Banji  

笑話 A Humorous Scene at the Studying Club

說個笑話

 

我們18號的讀書會,我說到如果有人請托我迴向去幫他的父母投胎,

我會拒絕,因為我沒有辦法找出一戶人家讓他的父母投胎!

然後我們潮州讀書會的大德們,

馬上看著我,

全部說:師父我們都太老了!

哄堂大笑,哈😄😄


半寄

 

A Humorous Scene at the Studying Club

 

At the study club on the 18th, I said that if someone asked me to dedicate merit to help their parents be reincarnated, I’d have to say no — I wouldn’t know which family to send them to!

The moment I said that, all the laymen in our Chaozhou study club turned to me and said, “Master, we’re all too old for that!”

The whole room roared with laughter. 😄😄

2025年10月18日 星期六

錄音檔及文字敘述Recognizing and Managing One’s Emotions in Practice

英文讀者的文字敘述

 

10.18號的南禪讀書會,主要提到一個修行者應該可以掌握自己的情緒,

 

比如;你對情緒上的生氣,或是瞋恨這兩者之間的差別性質是,

我對一件事情生氣並不代表我一定是瞋恨的,

這中間的情緒變化,想修智慧的修行者對於這種自我情緒的拿捏,

如果沒有辦法辨別清楚,則自信度無法建立,想進步就少了力量。

 

我個人認為《原始教典雜阿含經》提出的「慧解脫」,至少必須從建立自我情緒的辨認度開始。

半寄



Recognizing and Managing One’s Emotions in Practice

 

In the NanZestudy club on October 18, we mainly discussed that a true practitioner should be able to manage their own emotions.

 

For instance, there is a subtle difference between anger and hatred. Being angry about something does not automatically imply hatred. A practitioner who aims to cultivate wisdom must be able to discern these emotional nuances; otherwise, self-assurance cannot be established, and without confidence, progress in practice will be limited.

 

In my opinion, the concept of “Liberation through Wisdom” in the Saṃyukta Āgama must at least begin with developing the ability to recognize one’s own emotions accurately.

 

Master Banji


 錄讀書會一段錄音檔,

講了快一點,我在竹科講課就是這樣的速度,沒調回來。

不要再唸我,我已經努力回饋了!

哈哈😄


251018-南禪讀書會在潮州錄音檔-分享到FB-請下載後收聽


https://reurl.cc/A3oNYK

2025年10月17日 星期五

讀書會問題Discussion Topics for Tomorrow’s Study Group

明天下午3點讀書會問題

 

半寄:如果沒有人提問,我們可以討論如何不生瞋恨,

還有慢心在修道中的重要。

 

這一些容易被歸類為道德或修養

其實這裡面要釐清是最困難的。

 

下面截圖是智美老師早上寫的,

 

經典一直講色患,色苦,

那是因為他們要把肉體直接解脫,不要了,

 

但是人要活著,基本上面臨的困難是超乎想像的,

 

當面對生病的肉體,要解決就沒有那麼簡單。

 

就像我們的醫學也是幾萬年以後才到達這樣的進步。

 

我們現在研究佛法,

觀點應該要深廣來解釋。


少子化問題,我本來是開玩笑,有人認真起來了哈😄

 

半寄

 

Discussion Topics for Tomorrow’s Study Group

 

Banji:
If no one raises any questions during tomorrow’s session, we might explore two themes: how to keep ourselves free from anger, and why arrogance plays such an essential role in spiritual cultivation.

These topics are often mistaken for matters of morality or personal refinement, yet in truth, understanding them clearly is among the most difficult parts of the path.

 

The screenshot below shows what Ms. Zhimei wrote this morning.

The scriptures often speak of the body’s afflictions and sufferings. That’s because, in ancient times, practitioners wanted to be completely liberated by discarding the body.

 

However, for those of us still living in this world, the challenges we face go far beyond imagination.

 

Curing an ill person is never that simple.

 

Just as it has taken humankind tens of thousands of years to achieve today’s level of medical advancement, our study of Buddhism should likewise deepen and broaden in scope.


As for my comment on the issue of declining birth rates—it was meant as a joke, but someone took it rather seriously, haha. 😄

 

Master Banji






2025年10月15日 星期三

失智症Dementia

失智症

 

大家好!

 

說要寫失智症接觸過的問題也寫不出來,

有些問題跟當事者的家人討論,

當事者的家人會因為面臨實際情況,再加以解說很容易理解,

但說給不是當事者聽,總覺得隔了一道門。

 

家裡有一個你曾經很親切、很熟悉而且是生命共同體的親人,但他/她忘了你是誰?你必須處理他/她的肉體還繼續生存的一切日常所需,

但不知道他/她到底神遊於何方?

 

這種情形不管肉體還在或是已經往生,都會讓牽掛親情的家人得憂鬱症,

 

其他的生病病症因為大腦是清楚的,所以你會覺得你的家人還在,但失智症會讓你覺得我的親人到底去哪裡了?

 

失聯的親情,連個信息也沈落在無底黑洞,

如果不是接觸過很難了解那種感受的苦痛!

 

失智症隨著人們的延壽案例也愈來愈多,照護這樣的家人,毅力、智慧都要補充,才不會兩邊都累攤了!

🙏

半寄

 

Dementia

 

Greetings, friends of NanZen!

 

When it comes to writing about my encounters with dementia, words fail me.
Some things are easier to explain to family members of those affected, as they deal with the reality firsthand and can clarify the situation naturally.
However, to those who haven’t faced it, it feels like describing something through a closed door.

 

Imagine having a loved one — once close, warm, and part of your very life — who no longer remembers who you are.
You continue to care for their living body, meeting their daily needs, but you cannot grasp where their mind has gone.

 

This situation, whether the body remains or has passed away, often drives caring family members into depression.

Unlike other illnesses where the patient’s mind stays clear, dementia leaves you questioning — where has my loved one truly gone?

 

The bond feels broken, as if messages of affection vanish into a bottomless void.
Without direct experience, it’s hard to truly comprehendthe anguish.

 

As lifespans extend, dementia cases are increasing.
Caring for a family member with dementia requires both perseverance and wisdom — otherwise, both sides may become exhausted. 🙏                                                                                                                                                                                                                                         

 

Master Banji  

2025年10月13日 星期一

北歐讀者Readers from Northern Europe

北歐讀者

 

大家好!

 

昨天我們的部落格首次出現丹麥,

這或許是由匿名者轉出按一下,讓我知道丹麥也有讀者,

看起來「南禪精舍修行的探討部落格」走入大部分的歐洲地區。

 

丹麥我在北歐旅行的時候有去過,

 

跟丹麥的讀者打個招呼,

 

這是剛演奏回來的樂團,看得出來演奏的成功,讓樂團歡天喜地的。

 

半寄

 

Readers from Northern Europe

 

Greetings, friends of NanZen!

                                                                                                                                                                                                                                        

Yesterday, our blog received its first visit from Denmark.

It might have been a click shared by an anonymous user, which let me know that we now have readers in Denmark too.

It seems that our blog “Search For Enlightenment with NanZen ViharaAn Investigation into Practice of Buddhism is now reaching most parts of Europe.

 

I’ve been to Denmark before during my travels in Northern Europe.

 

So here’s a warm hello to our Danish readers!

Here’s a photo of the band just after a performance—you can clearly see how successful it was from the joyful expressions on everyone’s faces.                                                                                                                                                                                                                                                                                                                                                                                        

                                                                                                                                                                                                  Master Banji  



2025年10月11日 星期六

交流Discussion and Sharing

交流

 

大家好!

 

有大德說:

我文章是寫完了,但是看的人還茫無頭緒,

新加坡、香港的點閱率看出大家的用功。

 

上次去竹科指點一位學佛很久的居士一個問題,

後來又在Line上面加強,她進步很多,

我反而覺得那麼久沒有去竹科是錯的!

 

很多問題當面談會有對學習者的想法、還有該怎麼指點他的感想出現。

 

我跟純德社長說:

我要重返竹科讓他不用來屏東潮州讀書會,

 

他說:他要來,有問題可以馬上就問,

所以這就是跟我學佛的大德,他、她的感受。

 

海外讀者或許把我的文章讀熟,

那麽用功,如果有盲點沒有辦法突破,

只能安排見面討論,

 

把最近的進展分享。

半寄

 

Discussion and Sharing

 

Greetings, friends of NanZen!

                                                                                                                                                                                                                                        

Someone told me that even though I’ve finished writing my articles, readers still feel confused. The high view counts from Singapore and Hong Kong reflects everyone’s earnest effort in practice.                                

 

During my last visit to Hsinchu Science Park, I offered guidance to a lay Buddhist who had practiced for many years. Later, I reinforced the teaching through Line, and she improved significantly. It made me realize that it was wrong not to visit Hsinchu sooner!

Meeting in person often brings out the student’s thoughts and gives me a clearer sense of how to offer proper guidance.

 

I mentioned to President Chunde that I intended to return to Hsinchu Science Park, so he would not need to travel to the study club in Chaozhou, Pingtung.  

 

He replied that he would still come, as it allows him to ask questions directly. This reflects the attitude and feeling of those who learn Buddhism under my guidance.

                                                                                            Some overseas readers may have deeply studied my works and practiced diligently, but when certain blind spots cannot be resolved, arrange an in-person discussionbecomes necessary.  

                                                                                                                                                                                                 I would like to share these recent updates.                                                                                                                                                                                                                                                                                                                                                                                                

                                                                                                                                                                                                           Master Banji