現場1
很多醫師都有宗教信仰，大概是因為醫療現場很多經驗，太多是不能想像的，
如果你是醫生眼看你照顧好的病人要出院，就在辦理出院手續的時候又跌一大跤往生，大概心都涼了！
人都該有自己的理念中心，能支撐自己走過很多困難。
年輕時候，看陳欽山先生把脈，對脈象的掌握度奇準，再用藥就提高了準確度，
而藥材學又是另一門學問。
這經驗讓我在面對佛學的「唯心，唯識論」時很快地做出判斷，
我只接受佛法的「因緣所生法」原論當基礎點，徹底遠離「唯」字開頭的學問。
所有世間的萬物，包括學問，都不可能是單一性的存在，
用一種學說就涵蓋所有現象，去接受這種理論，對本身的限制及傷害都太大了！
像目前台灣中、西醫都普及就是一大福音，西醫的發展也不是中醫能想像的，
把自己推到第一線去看看，很多學問到底能執行到哪裡就一目了然。
而要出院的病人沒有辦法出院，還丟了性命，那真的只能用「法眼」去看了！
半寄
At the Scene1
Many physicians hold religious beliefs, likely because the experiences encountered at the medical front line far exceed what ordinary imagination can grasp.
If a doctor watches a patient—one who has been carefully treated and is ready for discharge—suddenly fall during the discharge process and die, the emotional impact is devastating.
Every person needs a central guiding philosophy, something strong enough to carry them through repeated difficulties.
In my youth, I observed Mr. Chen Qinshan performing pulse diagnosis. His command of pulse patterns was extraordinarily precise, and his use of herbal medicine further enhanced diagnostic accuracy.
The study of medicinal substances is itself a profound discipline.
These experiences enabled me to reach a clear conclusion when confronting the Buddhist theories of “Mind-Only” and “Consciousness-Only.”
I take as my sole foundation the Buddha’s original principle that “all phenomena arise through causes and conditions,” and I deliberately avoid doctrines built upon any form of “only.”
Nothing in the world—including intellectual systems—can exist as a singular, isolated absolutes.
Attempting to explain all phenomena through one theory inevitably imposes severe constraints and causes substantial harm to one’s understanding.
The coexistence and widespread practice of both Chinese and Western medicine in Taiwan today is a great blessing.
The advances of Western medicine lie far beyond what traditional Chinese medicine could have envisioned.
By stepping onto the front line and observing directly, the practical limits of each discipline become immediately evident.
When a patient who should have been discharged butinstead loses their life, such events can only be understood through the “Dharma eye.”
Master Banji
現場2
記得在《指月錄》裡看過一個禪師說：你只要開悟就什麼都懂了，
大概他們的寺廟有人在練習書法，
他就說：連書法也不用練了，到時候都會寫。
我看了這説法以後，隨即去拿起毛筆練了幾天，很清楚這說法是騙人的，
證悟是一回事，書法要練得好，也是一番苦工，不是開悟了什麼都會懂！
我後來慢慢明白，很多人把佛法塑造成神的權威，在神的權威下必定什麼都懂，什麼都會更是應該的，
這已經不是佛法，連佛陀的影子都不見了！
證悟者為覺悟者，所證悟的內容跟生命有關，
很多人不就是為了對生命的茫然而去修行的嗎？
包括佛陀都是想知道生命的真相，而去修行。
大覺悟者是洞徹（穿）生命真相的修行者，
跟個人有什麼技藝那是兩回事，
但這裡面同樣都是勞心勞力才能成就，
這些必須努力才能達成的內容，如果都用「唯心論」強加涵蓋，
那只能活在虛幻世界中。
我個人所寫出的故事，收集年代超過35年，
一件件帶著我去認識生命的曲折，
每一個人體，隱藏一個家族基因及個人的因緣果，（因緣果範圍廣大深遠）
這都是長期勞心勞力才能知道的，絕對不是證悟了就什麼都懂，
證悟只是一個佛法基礎站穩而已。
半寄
At the Scene2
I once read in The Record of Pointing at the Moon that a Zen master said,
“Once you awaken, you will understand everything.”
At the time, someone in the temple was practicing calligraphy,
and the master said, “There is no need to practice calligraphy—after awakening, you will be able to write.”
After reading this, I picked up a brush and practiced for several days.
It soon became obvious that this claim was untrue.
Awakening is one thing; skill is another.
To write calligraphy well requires hard work and practice.
Awakening does not mean that a person suddenly knows everything.
Later, I came to understand that many people turn Buddhism into a form of divine authority, believing that under such authority, one must naturally know everything and be able to do everything.
This is no longer Buddhism.
There is not even a trace of the Buddha left.
An awakened person is simply someone who has awakened.
What is realized concerns life itself.
Many people practice because they feel confused about life.
Even the Buddha practiced in order to understand the truth of life.
A truly awakened person is someone who clearly sees the truth of life.
This has nothing to do with personal talents or skills.
However, both awakening and skills require real effort.
If everything that demands effort is forcibly covered by “Mind-Only” doctrines,
one can only end up living in an illusory world.
The stories I have written were collected over more than thirty-five years.
Each one led me to better understand the twists and turns of life.
Within every human body lies family genetics and individual causes and effects—
the scope of karmic conditions is vast and far-reaching.
All of this can only be understood through long-term effort.
Awakening does not mean knowing everything.
It simply means that one has built a solid foundation in the Dharma.
Master Banji
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