永恆 Eternity

永恆  Eternity

有人問我，屬於家族的家道中落，財產的流失讓她不安，深恐成了家族罪人。

在宗教的世界裡，永恆常被提到，人們對美好的事物都希望得到永恆的存在，永恆是所有宗教信徒的渴望，人活在現實世界裡，有太多不如意，就算自己的身體還算健康，外面一堆人禍像老虎一般看著人們，讓人無從喘氣，選擇或渴求桃花源變成了一種價值，當人們的眼光一直在注視著前方探求時，只能容下桃花源一定是存在的想像，其餘有關桃花源是如何存在的? 都變成禁忌話題。

Eternity

A lady came along for my opinion. She feared that she might become a sinner of her clan for her failing to maintain their wealth and glory.

Eternity is often mentioned in religions. People hope to keep all the decent and good forever. Every religious follower longs for eternity. There are lots of frustrations in reality. Too many personal problems outside, like a tiger eyeing its prey, make people hard to breathe even when they are healthy enough. Therefore, choosing or longing for Xanadu (the ideal world) becomes a kind of values. When people concentrate on searching the front, they persuade themselves that there must be Xanadu somewhere out there. All of the rest, such as how Xanadu forms and exists, become taboos.

 

曾經有的富貴，也像自己擁有過的桃花源，一旦失落，惶惶恐恐的日復一日，就是不曾低下頭來看看腳下的絆腳石?長的是圓的、扁的、不低下頭來看，不知道走不動的原因在哪裡?桃花源就只能用想的，終究無緣再見 !

Once when they lost their old wealth and glory, like Xanudu they have once been to, they merely panic day by day. Few stop and bow their heads to look at what stumbles them. Is the stumbling block round or flat? Not bowing their heads to reason and figure out what hinders them, they can only imagine Xanadu and will never have chance to reach it again.

 

一個家族或一個人的肉體，都是從幼小，成長，茁壯，興起(有力)，衰弱，沒落(死亡)。我們最難接受的都是後半段，曲終人散與人去樓空，一般人碰上這樣的命運，除了憂心與焦慮外，也只能隨著命運轉動，但有信仰的宗教徒都希望透過他們所信仰的宗教去解決這一切，佛學裡面這方面的經典也很多，然而 !  桃花源肯定是無法一下子就擁有的，我的看法傾向於，在自己的信仰裡先撫平焦慮的心，除了努力尋求再次前進外，豁達與接受於人生的衰弱期，是否也是一種解脫?

半寄

There are different stages in a clan or a human’s life. It evolves from immature, growing, thriving, weakening to declining stage (death). It is the last half, the end of a happy occasion, and nostalgia for the old good days that are the most difficult to bear. When encountering such destiny, most people do less but to fear, worry or be at the disposal of a destiny. But all religious people hope to solve the dilemma with the help of their religions. Many Buddhist texts talk about this issue, too. However, it is affirmative that we can’t own Xanadu all of a sudden. I prefer to ease my worrying mind with my own belief first and then strive to move forward again. Isn’t it also a kind of liberation to be open-minded and accept the weakening stage of life calmly

  Master  Ban Ji

  Translated by Grace Tsai 

   Proofread by Sophiea Kuo             

 

      

 

踏破千重山 Conquest thousands of mountains

踏破千重山 Conquest thousands of mountains

 

天台宗的祖師智者大師，有一次在深山入定，看見他自己的父母圍繞他的雙腿，還一直哭泣喊叫他救他們，他鐵了心不受干擾，才能專心入定，後來他自己說：「他看到的不是他的父母，是魔幻的力量變化成他父母的形態來干擾他。」

Conquest thousands of mountains

The founder of Tian-tai Sect, the Wise Master, once meditated in the mountains and saw his parents crying for his help near his lap. He steeled himself not to be disrupted and then was able to concentrate on meditation. He himself mentioned later that what he saw wasn’t his parents but some demonic power in the shape of his parents so as to disrupt him.a

 

大乘佛法有一本經-楞嚴經，裡面記載著魔的力量，魔其實就是精魅與鬼怪類，楞嚴經被國際研究佛學者研判是偽造的佛經，但依據我自己的修學經驗，楞嚴經應該是後代修學者共同的實修經驗，佛法的修行是一種人性的萃練，屬於無形的世界，比方說：「我有修行，這個有修行依據什麼立場來講？佛陀在世時建立了從善根到四果的層級，大乘佛法建立了三法印去堅固佛法的中心，但修學過程裡所面臨的障礙愈傳愈少，留下經典，印證體系，卻少了現在的建築法，讓面臨障礙的修學者求助無門，如果有一天在修學者心裡出現五至六個自己父母樣子的人，一直說你(妳)得救他(她)們甚至是哭泣高聲叫喊的，修學者面臨這麼嚴酷的考驗，將如何應對？」

A Mahayana Buddhist Scripture, Shurangama Sutra and Mantra, mentions demon’s power. Demons are actually kinds of elf, evil spirit, ghosts and monsters. Shurangama Sutra and Mantra is considered fake Buddhist Scripture by international Buddhist scholars. But according to my personal practice experience, it should be the common practical experiences of the following practitioners. Buddhist practice is a kind of refinement in human nature and it belongs to invisible worlds. So, what are the criteria for a practitioner’s Practice achievements? Buddha established levels of Practice achievements from virtuous root to Four Stages of Enlightenment when he was alive. Mahayana Buddhism established Three Universal Truths to consolidate Buddhism philosophy. However, less and less description of obstacles during Practice is handed down. Though Buddhist classics and verification system are handed down, the lack of nowadays’ construction approach leaves a practitioner helpless when facing obstacles. If five to six people of his parents’ images appear on a practitioner’s mind and keep crying for his help, how can he copy with this when facing such a harsh test?

 

修行是一種內心成份的提升，看似平靜的現象裡，翻湧著千絲萬縷，修學者必定得有智慧與定力去判別佛與魔，像是說自己的父母總不會不清楚吧？！一個有高級化妝術的人化成自己的父母來糾纏，如果無法辨認，可能的結果是被拖著不要想往前，反之！修學者仗著智慧與定力過關時，則功力大增反而可以報答自己的父母。

Buddhist practice is about elevation in one’s inner quality. There are thousands of elements in a seemingly stilly phenomenon. Practitioners need to have enough wisdom and concentration to distinguish Buddha from devils. Don’t we know our own parents well enough?! When a person with excellent makeup skills disguised as our parents, we may be entrapped and can't keep moving forward if we don't distinguish it right away. On the contrary, when we pass the test with our wisdom and concentration, we will develop greater ability and can repay our parents.

 

回到前面說的我有修行這件事，有修行最初的條件是自己安定下來，禪宗講的安心，人最麻煩的不就是自己嗎？！有沒有解決掉自己，自己心裡邊一清二楚用不著問別人，如果別人說我有修行，我自己卻不知道，肯定不對。

Let’s talk more about the topic of one’s Buddhist practice achievements. The first requirement for Practice achievements is that a practitioner can make himself calm down, just as the settlement of the mind in Zen Buddhism. Isn’t human’s biggest trouble from himself? One shall know clearly whether he has settled himself or not and he doesn’t have to ask for others’ opinions. Likewise, it is definitely wrong when a practitioner who is considered of great practice achievement isn’t clear of his own (practice achievement).

 

像現實生活一樣，修學必得脫離迷幻藥（精魅），魔術（心理問題），不當的引力(鬼怪)，，，，，擺脫愈多愈上層樓，過一關穩一步，結結實實在心裡，這些才是覺者的過程。

半寄

The same as in a real life, a practitioner must shake off hallucinogen (elf and evil spirit), magic tricks (mental problems), improper dragging forces (ghosts and monsters), and so on. The more he shakes off, the more he progresses. He becomes more confident and stable as he breaks through one barrier after another. All these are steps of becoming an enlightened person.

   Master Ban Ji
   Translated by Grace Tsai
   Proofread by Sophiea Kuo

 

佛學Buddhism

佛學Buddhism

 業障正確說法是 : 我欠別人一百萬元，這債不還債主不讓我往前走，還了債別人也不糾纏自己，但債有過去世留下的，超越現在可以理解的範圍，所以很難界定，然而每一個人的人生經驗，會告訴自己債在哪裡?因為有太多相同的經歷會一直在自己身旁圍繞，命運的擺弄也是一本書，讓每個人細細品嚐自己。

 前面的文章_一線之隔有提過能力問題，自己缺乏某些層面的能力，才讓自己欠下許多，所以整個還債過程也是大翻身的過程，除了是補足自己的欠缺外，還加上讓自己脫胎換骨，佛學有證悟的課題，證悟是一種智慧加非常的努力以赴，去達到自己修持的生命，所以根本沒有宿命說，也沒有消極論，為了適應傳播犧牲了過多佛學，也算悲哉 !

半寄

Buddhism

A correct explanation for negative karma is: Suppose I owe someone a million dollars. Only after paying off this debt will the creditor leave me alone and let me move forward. A debt may be resulted in past lives, which makes it beyond our comprehension and therefore hard to define it. However, everyone’s life experience may reveal what his debts are because too many similar experiences repeat and surround him. Manipulation of one’s destiny is also a book, letting everyone savor it slowly.

 

The issue of abilities is discussed in the earlier article ‘a fine line between’. Our lack of some aspects of abilities results in big debts. The process of paying off the debt is also process of huge bouncing back itself. While making up what we lack to pay off the debt, we also get changed and reborn. Buddhism talks about enlightenment, which is actually wisdom plus strive for self-realization. Thus, Buddhism proposes neither fatalism nor negativism at all. It’s sad that too much of the real Buddhism is misunderstood for the sake of easy spreading.

   Master Ban Ji
   Translated by Grace Tsai
   Proofread by Sophiea Kuo

 

一線之隔 A fine line between

一線之隔 A fine line between

 佛學裡面常會提起業障的看法，有一段很長的日子，自己常在現實與業障之間攪不清楚，很多事特別是不愉快的事，沒有人會認為應該發生在自己的頭上，如果自己是佛教徒，理所當然的業障的看法馬上浮現。

 活過一些歲數的人們，大約都體會過身不由己的滋味，那種感受讓人很容易接受命運的看法，負面的感受多的時候，更會無奈的接受自己上輩子，一定愧對別人很多，才會有這樣的下場，許多時候總是活在_我有些地方不甚如意，是業障讓我過這樣的生活。

A fine line between

Buddhism often talks of negative karma. I myself have been mixed up between reality and negative karma for a long time. People don’t think they deserve so many events happening to them, especially the unpleasant ones. If it happens to a Buddhist, he may naturally think what happens to him is because of negative karma immediately.

People with ages almost have experiences of being involuntary. Feeling involuntary makes them easily accept ideas of fate. Too many negative feelings accumulated force them helplessly to accept that it is their debts in their past lives(their negative karma) that cause them such unpleasant happenings and to lead such kind of life.

 

我在過去寫的文章裡，有提過佛學是探討原因，不是懲罰性質的宗教，業障是一種自己無法抵抗的引力，在每一個人的生命裡，這種引力也是兩面刃，如果我是佛教徒，很輕易就認為引力不能抵抗，所以是業障，如果我不是宗教信徒，不輕易相信引力的力量，想抵抗到底，這兩個想法誰會勝出?! 我想大部份的人一定會認同後者，我個人認為兩者都是錯誤的，原因在於，上面兩種做法都是一廂情願的看法，沒有探究過引力的形成原因?也沒想過自己跟引力之間的對比，也就是引力的力量跟自己的力量，到底哪個力量大？面對大力量又該怎麼辦？！

I have mentioned in my earlier article that Buddhism aims to investigate reasons and is not a punitive religion. Negative karma is a kind of dragging force that can’t be controlled by ourselves. This kind of dragging force may view as a two-side knife in everyone’s life. If a person is a Buddhist, he may easily accept that this dragging force is irresistible and so it is negative karma. While an irreligious man doesn’t believe the power of dragging force and tries to resist it. Which of them will succeed in the end? I think most people will vote the latter. But I personally think both ways are wrong because both are simply out of their own wishful thinking, without investigating the causes of the dragging force. Neither of them takes their own ability into consideration when confronting the dragging force. Which one is powerful, the dragging force or themselves? What should they do if they face dragging force more which is powerful than they are?

 

在過去的日子裡，我發覺大部份人對自己生命的事，都是讓自己處於完全被教，不然就是全力抵制，甚少人願意真正面對引力的問題，去探究清楚，才會讓一些不清不楚的資訊到處充斥。

 每一個人一生所要面對的人事問題，多到數不清，假設我們都想要自己對每件事情達到滿足點，恐怕比登天還難！不能達到生命的滿足點，是否都叫業障 ?  假設清楚自己能力的人，拿自己能力範圍的東西，是否也是真理？而要有能力第一件事便是克服障礙，業障的另一個名字，如果叫做障礙時，人生會因為能克服障礙而讓自己覺得活著的價值。

 半寄                                                                                                           

During the past days, I found most people tended to be either totally guided by or fully resistant to events in their own lives. Few were willing to face and investigate issues of dragging forces, thus resulting in some specious information prevalent in our society.

All people have to face countless troubles of personnel in their life. It should be harder than climbing up high into the sky if they want to have everything come in their own way. Isn’t it also truth for a person to take what he can reach when he knows clearly his ability and limit? The first step of developing ability is to overcome obstacles. Life becomes worthwhile and valuable after overcoming each and every obstacle.

 Master Ban Ji
  Translated by Grace Tsai
  Proofread by Sophiea Kuo

 

喜悅G ratification

喜悅Gratification

感覺中修行是個嚴肅的問題，不過也是有愉快的一面，從剛開始入門的莽莽撞撞，到搞得清楚東西南北在哪裡的時候 ? 很快樂，東西南北再畫出方向感時，也很安慰，我想人對有興趣的事物，做出令自己滿意的成績時，都會很興奮，修行也不例外。

在臉書放上幾篇文章後，對我陌生的讀者，應該有一點清楚，我談現實面的程度比較多，在佛學這條路上，我比較要求想要學佛的人，必須要有自己的看法，因為佛學講究智慧，沒自己的看法要怎樣走路？

Gratification

It always seems as if Practice is a serious question, yet there is also a pleasant side. From the beginning, everything seems unclear and confusing. I am delighted when things get clarified. It is also comforting when you gain the sense of direction. I believe people always get excited when feeling satisfied about accomplishments in interested things. There is no exception for Practice as well.

After posting few articles on Facebook, for those unfamiliar readers should get to know me better as I focus more on the reality side. On the path of Buddhism learning, I propose that Buddhist practitioners should have their own viewpoints as Buddhism learning particularly focuses on about wisdom. How can one proceed (with the pursuit of wisdom) without his own viewpoint?

而看法程度的培養是各人加入了多少養份的問題，再來就是比較去說明人範圍能修學的內容，我自己修學方面很在意我自己站立的如何？！也就是禪宗講的安心，心不安(代表自己很虛)，何事可以成功？⋯⋯

心不安，如何從容面對生活？我很注重自己學了很多以後，究竟對自己的生活起了什麼作用，以後去哪裡投胎，會生到哪裡去？對我而言不是很重要，我學佛為了解決生命裡屬於哲理這一塊，活得清不清楚，能不能創造屬於我要的自己，反而是我的歸依點，跟大多數佛門子弟是不一樣的。

To what extent your viewpoint may be developed depends on how much effort you put in. Following is to focus more on explaining the content which can be practiced within human’s ability. I often concern about how I stand on and my viewpoint from my own practice perspective. This can be referred to spiritual peace as proposed in Zen Buddhism. If your mind and spirit is not peaceful, that means you are feeble. How can anything be succeeding under such circumstance? How can you confront daily life calmly without spiritual peace?  I also pay attention to how Practice may affect my life. What’s the reincarnation in my next life is not my concern.  I practice Buddhism in order to solve the philosophic problem of life. Unlike most of the Buddhist practitioners, I practice Buddhism to make certain my existence is meaningful and to cultivate myself into a better person I request.  

 

 

一路以來我始終清楚我要修學什麼內容，從到底能不能走下去？！到如沐春風，始終都是修學帶給我的力量，到目前為止，我一直堅持一個觀念，生命裡面誰都需要修道 ! 不一定得為了解脫什麼束縛? 就為了能夠安身立命，安身立命有人會馬上連想到是儒家用語，儒家把人的一生寄託於國家，社會，就是少了個人，彷彿個人的情感完全不重要(至少這是我個人的見解)，但佛學提供了個人情感的看法，給予生命另一種出路，人生命裡大都數時間糊里糊塗，不依持修道力量，怎能讓腦袋清晰一下，我們學了很多都是如何對待別人，如果把對待別人，轉變成對待自己，相信很多人會束手無策，真正是忘了我是誰?!

在動力南禪隨意寫一些觀念性的內容，或許給偶然翻見的朋友，些許泥爪。

半寄

I am always clear about my desired practice content all along. From the beginning concern of whether I can make it through till the end feeling as if enfolded in the spring breeze, all should be attributed to the power given by Practice. I continuously insist on the concept that everyone needs Practice in life until now. We practice not necessary for the sake of free from constraints, but to settle down and live peacefully. When mention settling down and live peacefully, people might think of it’s the wording of Confucianism. Confucianism advocates the thought that one’s life should commit to the country and society, not to the individual. It seems that individuals’ emotions are not important at all (at least in my personal opinion). But Buddhism provides ways of dealing with personal emotions and thus offers alternative solution for life. Humans are confused most of the time in their lives. How can we have clear minds if not rely on the strength of Practice? We have learned much about how to treat others. However, when transferring the ways of treating others to treat ourselves, I believe many people will feel helpless and forget who we really are.

I wrote some conceptual content freely on the blog, perhaps this can help readers who occasionally come across Zen Buddhism.
                                                             

    Master Ban Ji
    Tanslated by Grace Tsai   

     Proofread by Sophiea Kuo      

  

                                              

 

                          

                                                               

記憶中的自己Memories of myself

記憶中的自己Memories of myself

 

在修學的過程中，最困難的一個環節，應該是揮之不去的往事，盤踞腦海。

The most difficult part in my Practice would be getting rid of those memories of past events forcibly occupied in my mind.

 

中觀論的論述中有一個時間的慨念，論述說明時間在過去，現在，未來流動，不可駐留。

Mūlamadhyamakakārikā(Knowledge of the Middle Way) discusses the concept of time.It proposes that the time run in between the past, present and future and doesn’t reside at any point.

 

時間點的流逝，不會引起異論，但普羅大眾一定會想，時間跟修學有什麼關係?! 從記憶的方向來探討一下。

The passage of time won’t arouse debates, however the general public may wonder what’s the relationship between the time and Buddhism Practice? Let’s explore the question from the direction of memory. 

 

以往的記憶算不算是時間的影子?如果算，那這個影子大到足以嚇人的地步! 層層疊疊的影子，塵封的塵封，留戀的留戀.........一層層的影子，日日夜夜伴著自己，不管自己願不願意?它始終沉沉默默的相隨，人們面對這個影子，總是想盡辦法，想挽留自己留戀的，更想盡辦法，推開不愉快的，但影子始終沉默，沒打算離開，也沒打算滿足自己。

Can the past memory be considered as shadow of the time? If the answer is positive, then this shadow would be enormous enough to be frightening and scaring .Layers of shadows, some memories have been sealed in and some have been recalled with nostalgia. Whether we are willing to think about it or not, these layers and layers of shadows accompany us day and night. The shadow always follow silently all along, when facing it, people always strive to keep what they yearn and think of ways to push away unpleasant ones. However, the shadow always stays silent and has no intention to leave or to satisfy themselves.

 

多少人就這樣，在影子裡面過了一生 !

How many people live with such shadows all their lives!

 

這樣的生命，看在龍樹菩薩的眼裡，就是時間點的停滯造成，在現實生活裡我們的肉體追隨時間，一點一滴的成長，也一點一滴的衰竭，人們無權掌握，也無力改變。但這個現實的狀態，轉換到精神層面時，可是大大的不一樣，人們在看不見的地方，肆無忌憚的堆砌一切可能囤積的過往，有些人連蛛絲馬跡都不願放過，沒有人覺得有什麼不對! 更多的人是依靠囤積過往而活著。可是已經活過的肉體歲月無法挽回，為什麼精神體的過往歲月卻被自己緊緊圈住，硬是不讓它隨著時間的過去而過去。

In Nāgārjuna’s opinion, this kind of life is resulted from the stagnation of the time. In reality, our bodies grow and collapse bit by bit with time. Human beings can’t control or change it. However, if the fact transforms to spiritual level, the result can be viewed differently. When being in the invisible state, people unscrupulously pile up all possibly accumulated bygones. Some people are even unwilling to miss any tiny clues. Yet, no one notices there is anything wrong with this. There are more people living their lives by stocking up the past. Why do we still stick to the spiritual past and confine ourselves firmly when the physical past is irretrievable? Why don’t we let bygones be bygones?!

 

十年，二十年過去了，現實的時間消失在自己的眼前，但精神體的影子沒有過去! 於是, 影子挾帶著巨大的反撲能量，像老鷹捉小雞般挾持著肉體，不讓肉體感受現實的存在，哪怕時代的巨輪滾滾而去! 自己無論是肉體或精神都早已塵封，連跨越出自己的回憶都是困難的，時間存在的問題，已經不重要。

Ten years, twenty years passed by. The virtual time disappeared from our sight, but our spiritual shadows didn’t! Consequently, the shadow carried enormous fight back energy, just like eagles grasping the bodies of chicks and kept our bodies from realizing the reality existence, regardless the fact that the wheel of time is kept rolling on. We had long sealed ourselves both physically and mentally. The issue of the existence of the time is not very important when it’s difficult to surpass our own memory.

 

我總是說著，我害怕以前，害怕人們對我說我以前說過什麼話題! 害怕我不想再學習的觀點老是圍繞我的身旁，人們總不能了解時間對我的意義，我在修學過程裡，拼了命去追上時間，自從我決定修學中觀論的思想後，想追上【現在】的時間，才發覺我活在回憶裡，影子無時無刻在提醒我，它的存在，生命中第一次懂得害怕自己，我的肉體三十歲時，影子才十來歲，沒跟著長大，我五十歲時，影子倒變成七十歲，想捏著我不放，你說: 自己的影子恐不恐怖。

I always say that I am afraid of the past, afraid of people telling me that I have mentioned certain topics before and I am afraid viewpoints which I refuse to follow kept following me. People can’t realize what the time means to me. I strive to keep up with the time during my Practice. Since I decided to learn the method of Knowledge of the Middle Way, I have tried to catch up with "the present time", but realized that I lived in the past memory. The shadow constantly reminded me of its existence. It was the first time in my life that I was afraid of myself. When my physical age was thirty years old, the shadow, my mental age, was only ten years old or so. It didn’t grow with my physical age. But when I was fifty, my shadow became seventy years old and tried to grasp me tightly. In this case, do you think your own shadow is horrible or not?

 

一個沒跟上時間的人，會一直處於一種狀態，過去的時光已過去，沒跟上來等於把自己葬送在從前，現在的時間又在不停的走去，沒跟著走等於沒有未來，中觀論絕對不是辯論的內容而已，那是一本時代處於越文明，越會散發光芒的修學論點。

A person who doesn’t keep up with time will constantly stay in a state. Past is the past, not keeping up means burying yourself in the past. Not keeping up with the present time means having no future because the present time doesn’t stop. Knowledge of the Middle Way shouldn’ t be viewed as merely contents of debates. It’s a book that being in the more civilized era, the more radiance its Practice concepts appears.

 

往事去回憶它，把塵封的自己拉扯出來，給自己一條完全的路，仗佛法的智慧。

半寄

Recall your past, pull yourself out if being sealed in and give yourself a complete path. All of these rely on the wisdom of Buddhism.

                                                                

   Master Ban Ji
                                                                                                         Translated by Grace Tsai
                                                                                                          Proofread by Sophiea Kuo

 

清泉 Limpid Spring

清泉 Limpid Spring

在動力南禪寫了一些看法，雖然只是觀念性質，但已包括佛學以及實修的經驗，原本我對出來說些佛學，一直不感到興趣，只習慣於向自己帶的修學者負責，但處在這種資訊豐富的年代，就算是家裡蹲也不得安寧，被轟炸久了，只好跳出來，禪師說 : 一聞到說佛，便跑去漱口，用來抗議佛學被濫傳播。

走過很多的修學路，大部分不想學的都在遺忘中，而且根本不想再回頭去看，現在為了釐清一些觀點，也不得不把快遺忘的東西，再度挖了出來，跟大家做個討論，我常說，我很可憐，常常要跑回以前，不回去以前又沒辦法討論，不要說生生世世，一生一世有時就很累了。真誠的跟有心前進的人說，往前走吧！一生一世就可以走很遠，不要再猶豫了。

在這裡提供一些學習上的內容，像森林雲霧迷濛間，探出一條路，喝上一口清泉，踏上旅途。

我想說的，大方向看來都有提到，先劃上一個句點。算一個段落。有想要了解的佛學問題，可以再提出，我會再寫。

再次感謝瑞欣、芳純的中，英校稿，及部落格的翻譯協助。俊得，韻如，宏元網路平台的協助，還有在我背後始終支持的力量，感謝！

感謝讀者的收閱，希望沒造成困擾，謝謝 !

半寄

Limpid Spring

In the dynamic South Zen I wrote down some views , which it contains Buddhism and Practice experiences even though they are only the concepts ,. Originally, I wasn't interested in lecturing  the Buddhism to others , only responsible for my own leading practitioners. Whereas in this era of rich information, I began to understand I could not keep it for myself and I had to say something. Zen master once said that he ran gargling to protest against the abusing spreading of Buddhism. For a long time, being a practitioner, I forgot most what I don't want to learn and did not want to go back to it. But now in order to clarify some of the points, I have to dig out something forgotten to discuss again. I often say that I am very pitiful , having to retrieve from the past. Otherwise, I won’t be able to discuss with you. One life is tiring enough, not to mention life after life. ! So I’d like to say  every sincerely that one life is far enough to move forward for those who are determined. Move on ! Do not hesitate !

Here I’ve provided some of the contents for learning, hoping they will be like a guidance to the path and inspiration while being in the misty cloudy forest

The general direction seems to have been covered. Now I want to draw a period and conclude the paragraph first. But whenever questions are raised,, I will write and give answers again.

Thank Jui-hsin , Fang-chun for translation and proofreading. Thank Jiun-do, Yun-ru ,and Hung-yuan for helping setting up network platform. Thank friends for the supports behind me, thanks!

Thanks for readers’ subscription. I hope it will not bother you too much , thank you !

Semi- mail

  Master Ban Ji
  Translated by Sophiea Kuo
   Proofread by Grace Tsai    

 

環境的重要 Importance of the environment

環境的重要  Importance of the environment

環境對一個人一生的影響力，應該不用我去多做分析，但環境影響的層面也包含古代人，更直接的是環境也是促發思想的一隻無形手，催生思想的大地母親，下面來做一段分析。

心生一切，這個思想，在佛學也佔據一定的份量，其實說起來，有一段時間我也蠻喜歡由'心'去產生一切的感覺，很多事只用'心"去看待外面的一切，因為這樣什麼事看起來都比較不麻煩，受挫折的時候，用心安慰一下自己，既方便又省事，因為不用跟別人求救，也不用準備什麼東西？提供自己受挫折的時候需要的補及！很多時候'用心'的想法去打點一切包括修學，確定是有用的。

有用當然不會覺得不對勁，便一直只_用心_去對待外面的世界，一段時間以後，發覺自己變得只喜歡美的事物，看到不如意的場景，會自動轉想法，認為那些跟自己不相干，自己只是過客，總之！不喜歡有障礙的，人，事，物，擺在眼前。

更進一步的很討厭身體，因為心是可以用飛越的速度在前進，而身體笨重到不行，常常覺得身體拖累了心的速度，身體果真像很多人講的是臭皮囊，是障礙物。

Importance of the environment

Environmental influence in one’s life shouldn’t need more analysis. Environment not only affects the people in the olden era but the more direct effect is that it facilitates thinking and reasoning invisibly of people nowadays. It’s like the Mother Earth of thoughts driven, here are some analyses below. 

The ideology of ‘All things are resulted from the mind ’ is crucial in Buddhism. Actually, I once enjoyed the feeling and found comfort in letting my mind to set for everything. It seems less troublesome when you only use mind to treat other things. It was convenient and effortless to comfort myself with mind when having frustration as I neither need to ask help from others nor get prepared of anything (supplements we might need when having setbacks) in advance. Most of the time, it’s workable to handle everything with mind, including Practice.

Since this method is workable, I didn’t see anything wrong with it. Therefore, I kept treating everything other than me with ‘mind’. After a short period of time, I found myself only like beautiful things and will change mind when seeing unpleasant things. Just keep in mind that I am only a transient passenger and have nothing to do with those unpleasant things. In conclusion, as long as you face any obstacles related to people, things and affairs, you will try to change your mind. To discuss it further, I hated my body. The reason for that is because your mind can move forward at a flying speed, however your body feels so heavy that you might feel that the body dragged down the speed of mind. It is true like many people said, the body is an obstacle, so called stinking skin-bag.

 

後來我開始害怕心，因為它已經不讓我接觸外面，當我的神經系統回報它的感覺時，心無動於衷，它不想理會神經系統說，我會痛，也不要神經系統說，我餓了，"心" 想整個操控身體，但身體需要很多其他的東西，不是心可以給的，一種嚴重缺乏的逼迫感催促，我回了頭去接受其他感官傳給我的感覺，清楚的看到心只是身體裡的一份子，雖然不能少了它，但也不能任由它掌控全身，而對其他的感官無動於衷。

會把自己搞到極端的不安，是因為接受提倡"心"這個說法的學說說 : 一切由心造。心獨處於人體外，不是一般人可以理解的，人體裡的那顆心是假的，外面那顆看不見的心才是真的，聽起來很神秘又具備誘惑力，讓人很想去看看什麼叫做真的心? 什麼樣的心可以製造世界 ?

Later on, I started to fear my mind because it kept me from interacting with the outside world. It was indifferent to my feelings and ignored the pain or hunger reporting from my nervous system. The “mind” tried to take control of the body. But there were so many things that the body needs, yet the mind fails to satisfy. A desperate sense of lacking pushed me back to accept the feelings which other sense organs give me. And I clearly affirmed that the mind, though indispensable, was only a part of the body. I couldn’t neglect all the other sense organs and let the mind control the entire body. Accepting the theory ‘All things are created by the mind alone.’ made me extremely nervous. It is hard for ordinary people to realize how the mind can stand alone outside the body. The statement ‘The heart in my body is fake, only the invisible mind outside is real.’ sounds mysterious and alluring. It makes people wanted to find out what’s the real mind and what kind of mind can create the whole world?

 

而我實修的結果在上面1;2篇已有了說明，當一個人不能突破精神體，肉體時，心有多麼高的境界, 已然不重要! (佛學的產生，首先攸關的問題，便是生，老，病，死，離開肉體也就是人能修學的範圍，再高明的法門也徒然) 然而講心的學說也數不清，修學者有沒想過，在古代一切都匱乏的年代裡，用"心"去想像一切應該是當時很重要的事，外面貧瘠時，再少了心的運作，日子會過不下去，但也有人能突破環境的限制，去做思辨，那是佛陀，龍樹菩薩，那為什麼思辨的內容不受觀眾喜歡。舉個例子；1.行善真好，心馬上感受到溫暖。2.一個講究內容的人說 : 行善很好，但行善有真善，有偽善，有已經在傷害別人不自知，還以為在行善。我想大家一定是選1，因為簡單又溫暖，2的內容多，想法也太費腦力。就這樣佛學裡的思辨內容成了冷門科系，乏人問津。

The results of my virtual practice have been illustrated in the first and second paragraphs mentioned above. When a person can’t make a breakthrough both mentally and physically, it is not so important to know how high the state of mind will be! (Buddhism was produced to tackle the premier concern of birth, aging, illness and death. Any advanced Practice method that goes beyond human’s capability is futile.) However, there are numerous theories talking about the mind. Have practitioners ever thought of the fact that it may be important to imagine everything with mind in the olden days when everything was scarce. When the external world was poor, life can be difficult without the operation of mind. However, there are still people who could break through the restriction of environment and to think and distinguish, such as Buddha and Nagarjuna (Nagarjuna Bodhisattva). Then why the content of thinking and distinguishing is not accepted by viewers? For instance, there are two scenarios: firstly, it’s great to have virtuous deeds and your mind can feel the warmth instantly. Secondly, to a person who cares about the content might say: virtuous deed is good, however, there are true virtuous deeds and fake ones. You might be hurting someone unconsciously and still thinking that you are making virtuous act. I believe most people will choose the first scenario as it is straight forward and warm. Second scenario involved too many contents and squanders too much mental capacities. This makes the thinking and reasoning content in Buddhism becomes a neglected branch. No one is interested.  

 

其實我喜歡有思辨內容的佛學，因為經過自己的實際修學，思辨，發覺單獨一個"心"的存在，很不可靠，但心的內容再加入其他感官條件後，就大大的不一樣，當一件事情在發生的時候，處理的方法如果可以全身都用上，那事情被解決的程度至少60%，而一件事情只能用"心"去解決的時候，應該10%就已經不錯了，要再加分時，一定要借助別人，因為心不會工作。

 還有一種說法，打坐的時候，念頭一直出現，一般都說不要理會，讓它一直過去，我通常不這樣教人，我會說一定要去理它(念頭)，不理它怎麼知道自己在想些什麼 ? 念頭是自己的想法，它不是過客，我通過對念頭的了解看到我自己，進而改善個人的缺失，而前幾篇的文章裡，也提起過打坐是在安靜的環境裡，想法，念頭都是突顯的，這些安靜環境下的培訓，也要試驗一下自己，能不能在動態的環境裡幫助自己 ?

到底自己是站立在哪個環境? 而自己能左右環境多少? 還是都受到環境影響? 一點一滴累積在修學者心裡。

半寄

I like Buddhism with thinking and reasoning content. Through the virtual practice, thinking and reasoning, you will notice that the mind can’t exist alone. However, it makes a big difference by adding all the other sense organs with the content of the mind. For example, a problem may be solved at least 60% with all your body and resources, while mere planning in your mind can only solve no more than 10% of the problem. To solve more, the mind needs aid from others because it can’t take action.

There’s another view, when sitting in meditation, neglect the thoughts emerge into your mind constantly and let them pass on and on automatically. I usually do not recommend the idea like that. I will propose definitely need to take notice of the thoughts. You won’t understand your thoughts if ignoring. Thoughts are your own thinking, not the transient passenger. I usually understand myself and thus improve self deficiencies through comprehending my thoughts. As mentioned earlier, the quiet environment in meditation highlights our views and thoughts. These are all about training in a quiet environment. We also need to test ourselves if we can still observe our thoughts and elevate ourselves in the dynamic environment.

Try to figure out the following questions. What kind of environment am I staying? To what extent can I affect the environment? Or am I always affected by the environment? It will accumulate in the practitioner’s mind bit by bit.

 Master Ban Ji
 Translated by Grace Tsai
 Proofread by Sophiea Kuo

 

 

無明大夢 Big dreams of ignorance

無明大夢  Big dreams of ignorance

無明大夢這個詞語，華人應該都很熟悉，大乘經典有很多的這種話語，像走出火宅也是，目的都在喚醒人們去修行，這些話語所涵括的內容，通常大到沒有範圍，比方說，眾生都在無明大夢裡，這個比喻等於把所有的事都說完了，因為都在無明大夢，所以只要夢醒了，就會知道一切都是假的，一場以為結結實實的生活，到頭都只是一場夢。

Big dreams of ignorance

Chinese should be familiar with the term ‘the big dream of ignorance’. Many Hinayana Buddhist terms, for example, walking out of the flaming house, aim to advocate Practice. But these terms often cover overwhelmingly. For example, the metaphor ‘All living things are in the big dream of ignorance.’ explains everything about our lives. Once you wake up, you will know everything is unreal. A life we once consider real is but a dream.

 

一般人在社會久了，看到或聽到這樣的語言，應該都能夠接受，這種接受源自於，社會上確實充滿很多令人垢病的現實，不管那個時代。如果有一個方法能一次性的解決所有的苦難，那真的是普天同慶，然而錯綜複雜的人生，真的用夢醒了，就可以把人間事一次的結束？

Most people who have been working in society long should have seen or heard such statement and should accept it easily because the society is filled with disgust indeed, regardless of which era. If there is a way to resolve the sufferings all at once, it will be the universal rejoicing. But can ’life is but a dream’ completely explain and solve all in our complicated and complex life?

 

無明的解釋是，不明白或者黑暗，人們會因為無知而去造成錯誤的人生，相信很多人都會認同，而邏輯上也講得通。但一生下來就有無明，無始無明這樣的說法(人一直在不明白，或黑暗中)，真讓人充滿無力感，我一生下來就有錯，而且每一世都錯，真是無量無邊，佛教徒都不曾去了解到這跟基督教講的原罪，一模一樣。但是佛陀的學說裡從來不曾出現過原罪的思想，真正講，一個學說一直強調我有罪，或者一直強調我生生世世在無明裡，究竟對人有多大的幫助 ，人不是生而學習嗎?！

Ignorance is defined as lack of knowledge or being blind in the dark. People will make errors in life due to ignorance, and I believe most people will agree with it and it’s logical. However, it frustrates people with the statement that humans are born with ignorance and will always be so in each life endlessly (human is always ignorant or feeling lost in the dark). It’s hopeless and useless to strive if a man is born sinful and shall always be so endlessly. Some Buddhists never think when proposing this, they are proposing a viewpoint no different from Christian’s original sin? In fact, Buddha himself never mentioned the concept of the original sin. Strictly speaking, is a doctrine which keeps focusing on people are sinful and always ignorant in each life endlessly helpful? Isn’t that human are born to learn?!

 

在佛陀自己的教學內容中，會提到苦的因，苦的果，等於去探討如果生命感到痛苦，原因出在哪裡 ? ! 而無明大夢等於不探討，直接就認定人一定是處於無明，白話講，就是人變成全面性的錯誤，只有醒來才能解決，那我想問全部都是錯的，要從哪個點醒 ? 就算用跳的，也應該給個點去跳 ! 再有在夢中的比喻也奇怪?! 這樣好像說，有一個我是醒著的，在人世間的一切只是我做了一場夢，夢裡一切都是真的，但只要醒來就明白那是假的，彷彿外太空有一個真正的我在人間睡著了，一直做惡夢，只要有人叫醒就好了。那不變成人都是小天使，根本就不該來人間的，現在夢醒了要回家，哪下回再作夢怎麼辦 ?! 這樣的論述下來，還叫佛學嗎?

Buddha’s teachings mentioned Cause of Suffering and Result of Suffering in order to investigate why life is painful? But under the term ‘the big dream of ignorance’, the question is not discussed. It jumps to the conclusion directly that humans are definitely ignorant. In other words, everything about human is overwhelmingly wrong, and only waking up can correct all the faults. In this case, I want to question if everything in life is wrong, then at which point should I wake up. Furthermore, suppose we do wake up at a certain point in life, what is this "certain point"? Besides, it’s also odd with the metaphor of "being in a dream". This is to describe as if I’m awake, everything happen in life was just a dream of mine which seems all real in the dream. Yet, I will realize that’s all unreal once I wake up. It’s like there is a real me in outer space coming down to the earth, having a nightmare in the sleep constantly. Everything will be fine if someone wakes me up. Isn’t it to say all humans are angels? They don’t belong to the human world and will go back home as soon as they wake up. What if they have another dream next time? According to the discourse above, can it be the real Buddhism theory?  

 

 

佛陀講的無明，只談論到觀點上的錯誤，糾正想法上的錯誤，再引導進入修學，讀者或許會問，那些不都是釋迦牟尼佛講的嗎? 原則上大乘佛學是後來興起的佛學思想，大乘佛學有歷史的演變問題在裡面，有興趣的讀者可以去讀印順導師作品的相關系列 。

 【無明】翻譯成白話就是不明白，如果不拉太遠去說，就說人可以修學的範圍，應該是每一件我不能明白的事，如果可以盡量去弄明白它，把犯錯的機會降低，常常這樣做，錯誤的機率一降低，成功就跟著升起來，這是一種自己透過讀書(或眼睛的觀察，或被教導正確，不論什麼教導! 善財童子的五十三參，就是不斷拜訪各行各業的人），判斷，行為，三種加在一起的結晶，一定可以把某些的不明白弄得清楚，用這樣的方法何須害怕無明，不明白就搞清楚，該害怕的是自己已無能力再吸收。

When speaking of ignorance, Buddha merely discuss mistakes from viewpoints, correcting errors on the idea then give guidance for practicing. Some readers might question, aren’t those proposed by Sakyamuni Buddha? In principal, Mayahana Buddhism is the Buddhist ideology developed later on. It involves some issues in the historical evolution. Interested readers may want to refer to series of books written by Master Yin Suan.   

To put it simply, ignorance means unknown/unclear. If not to discuss it too far and just within human’s practical range, it would be trying to get everything unknown straight and lessen possibilities of errors. By doing this frequently, success will come once the chances of making mistakes reduced. Through the method of combining self-reading (or observation, or being corrected regardless ways of teachings. Example such as Sudhana who visited 53 Good and Wise Advisors to learn different experiences from each of them) judgment and action to get things cleared, you do not need to be afraid of ignorance. Just figure it out every time when you have something unknown. It is the inability to progress that you should fear.

 

 

在佛教裡有一個典故，一個自認很有修行的人，死後變成狐狸，他不甘心化成人形去問百丈禪師，說我到底錯在哪裡，為什麼變成狐狸 ? 百丈禪師問了他的想法後，找出原因出在於他認為一個很有修行的人，不會有因果的報應。百丈禪師對他說: 是清楚因果的脈絡，不是沒有因果，他才恍然大悟自己錯在哪裡 !

There is a Buddhist story of a practitioner who considers himself accomplished becoming a fox after he died. He then transformed into a human reluctantly to ask Zen Master Bai Zhang what he has done wrong that resulted him to transform into a fox. After consulting him, Zen Master Bai Zhang concluded that the reason he became a fox is because he believes that a successful practitioner will not have Causes and Karmic Results. Zen Master Bai Zhang reminded him : Cause and Result certainly exist, you need to understand the overall context of the Cause and Result. And this practitioner finally realized the mistake he made.

 

很有修行的人，不會有因果，好像說，很有修學的人絕對不會犯錯，也絕對知道人世間所有的事，其實是不可能的，正確說法是；明白因果，因為明白才能謙虛，謹慎，人世間所有的事，我們不明白的太多了，唯有謙虛，謹慎，不斷的進步，才是修行者該做的。

To say ‘a successful practitioner is free from Causes and Results’ is like saying a well practiced man will never make mistakes and definitely knows everything in the human world. Actually it’s impossible. The correct statement should be -- understanding Causes and Results makes a practitioner humbler and more cautious because he realizes that there is so much to learn and to improve. He needs to progress constantly to elevate himself.

 

後來的佛教徒都把這件事當成是亂說佛法的報應，其實問題在於他根本就不知道自己錯在哪裡？！就好像一個已經沒有存款的人，不知道自己已經沒有存款，還拼命的花錢，結果一定很慘，佛學的目的在讓世人擁有大腦，不是一直要講懲罰，不能有能力再創造時，再多的處罰也於事無補。像非洲的飢荒，懲罰已完全沒有意義，一定要正視到無知，或不能明白才是最可怕的。修學者如能像善財童子般，把視野拉廣，拉深時，無明是不是在夢裡，自然會有答案。

半寄

Buddhists later on misinterpreted this story as it was about the karmic retribution. In fact, the real issue is he didn’t even know what he did wrong? For instance, a man keep spending money without realizing that he has no saving left and the result of that must be miserable. Buddhism advocates for a thinking and reasoning brain, not aims to punish. Punishment is useless and meaningless when one is not able to create. For example, it is meaningless to talk about punishment when facing situation like starvation in Africa. We must face up to it: It’s ignorance, or inability to know, that is the most horrible. If a practitioner can broaden and deepen his insight as Sudhana (or Excellent Wealth) does, he will know the answer if ignorance is in a dream or not.

 

後語；【西風吹，歲月殘，人如夢，幻如真】。用詩，文學來說人生是夢，我可以接受，但修學絕對不行，會沒完沒了。

Epilogue: West wind blows; the time ages. Life is like a dream; illusion is like reality.

I can accept that life may be like a dream in a poem or in literature, but certainly not in practicing; otherwise it would go on forever.

 Master Ban Ji
 Translated by Grace Tsai
 Proofread by Sophiea Kuo