轉折點的不定
昨天處理完南禪內部的事，晚上7點就躺平了！
在佛法的修行上給的最好思想是「不定論」，
「不定論」用於人的修行修練觀點——
縱使修行者已經有高超的修煉功力，還是不能給別人下定論。
原因；通常在看到一個人心裡的猶豫時，不能就假定他下一步將選擇哪一個方向？
以佛法的立場而言，我們總是希望他往好的方向去做選擇，在還沒有做出選擇之前，也不能認為他做錯了！
人性存在著很大的缺陷，但人能修行，是因為在這個「不定點」上有很大的個人意志選擇。
這看似在腦海中不斷閃爍的不定點選擇，
每一個轉折點，同時也決定了對於佛法認知的人，能不能往前跨步，
我個人在佛法上的成就，就是從對自我意志的陌生，到去確確地抓住每一個閃過看似浮沉的意想。
如果我個人腦海閃出的想法，是不利於別人的，想要利用別人的，都狠狠的給自己打一個❌，
敢於對自己下重手，絕對是我個人能夠修行奠下基礎的主因。
回頭看，許多人一邊講著佛學，ㄧ邊千方百計對自己縱容，
卻還想在我跟前，說他們已經很用功了！
我經常講：在佛法上的用功，是你對自己交代，你有沒有進步，自認在讀佛學跟努力的人自己不清楚，卻需要我肯定，
可能有這一回事嗎？
那如果讀佛學轉身處變成要欺世盜名，
這也夠累了！
在這麼文明的世代，有慧眼能夠ㄧ眼看穿你的人太多了！
特別感謝曾經要入侵南禪基金會的那隻手，
那隻手也充滿智慧的退去了！
半寄
The Uncertainty of Turning Points
Yesterday, after finishing the internal matters of NanZen, I lay down to rest at 7 p.m.!
One of the best ways of thinking in Buddhist practice is the principle of uncertainty.
Applying the principle of uncertainty to spiritual practice:
No matter how advanced a practitioner's spiritual abilities may be, they should never make a definite judgment about another person's future choices.
Why?
When we see someone struggling with hesitation in their mind, we cannot simply assume which direction they will choose next.
From the Buddhist perspective, we always hope that the person will choose the right direction. However, before that person has actually made a choice, we should not assume that they have made the wrong one.
Human nature has many serious shortcomings. Yet people are capable of spiritual practice because, at these uncertain turning points, they still have considerable freedom to make their own choices.
These choices may seem like uncertain points constantly flashing through the mind. Yet every turning point also determines whether someone who is developing an understanding of the Dharma can take another step forward.
My own achievements in Buddhist practice began with being unfamiliar with my own will. Gradually, I learned to clearly recognize and grasp every passing thought, even those that seemed to fluctuate and disappear in an instant.
Whenever a thought arose in my mind that could harm others or take advantage of them, I firmly marked it with a ❌.( I firmly tell myself that this is something I must directly forbid myself from doing.)
My willingness to be uncompromising with myself has absolutely been one of the main reasons I was able to lay a solid foundation for my spiritual practice.
Looking back, many people talk about Buddhist teachings while constantly finding ways to indulge themselves. Yet they still want to stand before me and claim that they have been practicing diligently!
I often say that diligence in Buddhist practice is something you must answer for to yourself. Whether you have made progress is something you should know for yourself.
People who consider themselves diligent in studying Buddhism should know whether they have truly made progress. Why should they need my approval?
Could that possibly make sense?
And if studying Buddhism eventually becomes a means of deceiving the world and seeking undeserved recognition, that must be exhausting!
In this highly civilized age, there are far too many people with the insight to see through you at a glance!
I would especially like to thank the hand that once attempted to intrude into the NanZen Foundation.
That hand was also wise enough to withdraw!
Master Banji
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