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