讀書會3Book Club《中觀論》no coming, no going

讀書會3

Book Club 3 

《中觀論》八不裡面不承認來去，就是《不來不去》。舉例； 我走到前面-目標設定是前面，設定就構成「來去」的認知，到達目的地，設定消失， 如不立前面（目標），就只剩下運動，運動裡面沒有來去-這是粗觀（較容易認知的內容）。 

One of the pairs in the eight negations in the Treatise on the Middle Way is “no coming, no going.” For example, when I walk forward, I set “forward” as my destination, and this entails the perception of “coming and going,” and when I reach this destination, this intention to go forward comes to an end. However, if I go forward without setting “forward” as the destination, only the movement remains, without the concept of coming and going. This is seeing things on a general level, a simplified way of explaining it.

 

細觀-則還要加入時間有無存在的問題。 因為我們都習慣座標、認定，所以要突破「來去」簡直是找自己麻煩，還要外加「不」來「不」去，宛如「天關」直聳眼前！

Taking a more detailed approach, we have to take into consideration whether or not time exists. Since we habitually desire certainty, we tend to have a lot of difficulty seeing through and transcending the concept of coming and going, not to mention the idea of neither coming nor going!

 

 如能克服自我的慣性（慣性如同重力拉著身體，身體根深的慣性運作不會幫助自己去脫離慣性，哈！） ，力克慣性才能進入「諸行無常」的認知。這也是運動產生的變化性，運動進入深觀，「來、去」消失。 如此，行雲流水的體現將豐富修行者的世界。 

Only after endeavoring to overcome our mental inertia can we recognize that all conditioned things are impermanent. Our mental inertia is like gravity, pulling the body, and the bodypulled by the deep-rooted inertial will not push itself to escape from the inertia, haha! This is a transformation produced by movement, and when movement is seen on a deeper level, both coming and going cease. This is how someone far advanced in spiritual practice sees the world---as evanescent as floating clouds and flowing water.

 

 （華人世界廣為流傳的《般若心經》 一開頭就明白講；「觀自在菩薩行深般若波羅蜜時（進入深觀）照見五蘊皆空」。）

In this connection, there is the famous opening line of the Heart Sūtra, “While Guanyin Bodhisattva was abiding in the profound perfection of wisdom, i.e. entering seeing things on a deeper level, he observed the emptiness of the five aggregates.”

半寄

Master Banji

Translated by Ken Kraynak

中觀論讀書會2. Book Club2

 讀書會2

Book Club 2 

 

 遇到看不懂佛法的方法， 例如；「去我執」這詞，如用推敲方法如下， 我把「我執」去了！

 那就變成「我」以外還有一個「我」， 所以才有一個「我」可以去， 哪留下的這個我是？ 

如果沒有另一個我可以「去」，那「去我執」得再想想🤔 

這是我個人的推敲方法之一，提供參考。 

When you come across a teaching in Buddhism that you find difficult to wrap your brain around, there are various ways you can approach it. For example, if you’re grappling with the idea of getting rid of self-attachment, it can help to ask yourself: It becomes that there is another ‘self’ besides ‘self’, so there is a‘self’ to eradicate. What is the sense of self that remains once self-attachment is eradicated? In other words, if there is no self to get rid of, then what does it mean to get rid of self-attachment? I’ve found it helpful to think of it in this way, and you might too.

 

「破我執」直接在本身作因緣法思索，大方向是觀察什麼原因讓自己抓著執著，自己「抓著執著」若意會到會讓自己莞爾一笑！ 

Eradicating self-attachment entails directly contemplating the causes and conditions related to its arising, so as to reveal how this attachment to self arises. It can be amusing to realize how this attachment comes about,recognizing that you are ‘graspingattachment’.

 

 讀書會的雅玲老師對中觀27道題的回應是； 「師父：我最近看了中觀-中論27道題這本書，第一章因緣，就讓我看得頭昏腦脹的。但，頭腦真的有在被洗的感覺，它不斷的在挑戰頭腦。我昨天很恐懼時，我在想，我的恐懼為什麼？」    

During the book club Yaling commented, “Shifu, while recently reading the first chapter on causality in Nāgārjuna’s Middle Way, my head was spinning. Still, grappling with this highly challenging material has also had a kind of cleansing affect on my mind. For example, yesterday I was feeling very apprehensive about something, but I somehow had the presence of mind to ask myself, ‘Where is this fear coming from?’”

 

 人是肉體，時刻被各種情緒包圍，我個人已養成從種種角度看到自己的感受，或許是ㄧ份佛法的理性ㄧ直伴隨，很多事情的解脫已不關乎執著。 

Being human means having a body, as well as experiencing emotions that assail us at any moment. I’ve made it a habit to examine whatever I experience from multiple perspectives, and I’ve found that when examining something from the perspective of Buddhist principles, the liberation of many things no longer has anything to do with attachment.

半寄

Master Ban Ji

Translated by Ken Kraynak

中觀論讀書會1 Book Club1

 

南禪朋友好！ 

 6月讀書會的時候，幾位學理工的居士唉聲嘆說： 《解讀龍樹菩薩〈中論〉27道題》這本書讓大家看得焦頭爛額！ 我則哈哈大笑！ 

 

Greetings, Friends of NanZen.

During the Book Club in June, several members majoring in sicence and engineering said that they were finding the Chinese translation of Nāgārjuna’s Middle Way, an annotated translation of the Mūlamadhyamakakārikā (Treatise on the Middle Way), to be exasperatingly abstruse, much to my amusement!

 

 在我年輕的時候台灣講解《中觀論》的只有印順導師的糸列書籍可以做參考，我在看完印老糸列書藉後，又把西洋哲學史這些書籍全部看完，書中各式理論、及佛教論師們的推敲，有翻山越嶺的喜悅，也有搜索枯腸的焦慮！ 

When I first read the Treatise on the Middle Way many years ago, the only expository material on this topic was a series of books written by Master Yinshun. After reading them, I set about reading every book I could find on the history of Western philosophy, and I found the approach and manner of expression in all these works to be both delightful and exasperating.

 

40年過去龍樹菩薩的「八不論空」是我個人植入腦海的修鍊。 從擔心《中觀論》的解說相關書籍太少，（我個人很清楚要做《中論》解說是多麽困難的任務，）如今，相關書籍也百家爭鳴。 如果說；修行者的修持生涯至關緊要的是「破我執」，那麼永遠祈盼《中觀論》「八不論空」正確的傳遞下去是我所願。 

In the four decades since then, however, Nāgārjuna’s eight negations have become an integral part of my practice and how I think. I used to bemoan the lack of expository material on the middle way---I am well aware how challenging a task it is toexpound it---but today there are countless related publications. If eradication of self-attachment is of utmost importance in spiritual practice, may Nāgārjuna’s eight negations be correctly passed on!

 

 

半寄

Master Ban Ji

Translated by Ken Kraynak

觀察 Observe

南禪朋友早安！

     南禪朋友早安！

         在哲學、宗教、修行裡面，全世界只有佛法教導了『觀察』，

佛法要求修行者要善用『觀察』，

一個善用『觀察』的人『觀察』自己的內心（想法）『觀察』周遭的事物，達到自我進步的目的，

『觀察』一定會促使人產生不一樣的視野！

半寄                                                                                                                       

 Good morning, friends of Nanzen.

In the world of philosophy, religion, and spiritual practice, only Buddhism strongly advocates ‘observation’.

Buddhism asks practitioners to ‘observe’ well.

A person who is good at ‘observation‘ ‘observes’ his own mind, i.e.  thoughts, and  things surrounding  him to achieve the goal of self-improvement.

‘Observation’ will definitely give people a different perspective.

Translated by Grace Jui-hsin Tsai

https://youtu.be/40riCqvRoMs?si=PGZS47zzXGB6jv5q

南禪精舍修行依據 The approach to spiritual practice at Nanchan Hermitage

 

 南禪朋友好！

在研讀過印順長老與楊郁文教授所提供的佛法後，列了這張表當南禪精舍修行的依據。

 

我個人不想捲入佛經南北傳的爭議裡，30餘年前便清楚能修行達到佛經四果『色愛』的跨越就此生滿意！

 

能藉由八不「空」修入『無色愛』的解脫那⋯⋯豈只是仰天長笑而已！

 

努力再努力！其餘都是小事。

半寄

（無色愛-用現代語簡單說明；指對精神世界的愛執，

涵蓋修行者對四禪八定的禪定愛執不能超越也是其中的內容。）

 

The Four Fruitions

Greetings, friends of NanZen!

 

After studying the Buddhist teachings provided by Venerable Yinshun and Professor Yang Yu-wen, I list this table as a guide to Buddhist Practice at NanZen Vihara.

 

I am not concerned about the debates between Theravāda and Mahāyāna Buddhist scriptures. Since more than 30 years ago, I have clearly understood my life will be satisfactory and worthy if I can transcend "craving for the form realm" of the four fruitions in Buddhist scriptures in this lifetime!

 And if I can advance further and transcend “craving for the formless realm" in accordance with śūnyatā explained in terms of "Eight Negations", then... I will be on cloud nine!

 

Endeavor and endeavor to practice! And the rest is minor.

 transcend meditative concentration of the eight absorptions (dhyāna).

 

Master Banji

Translated by Grace Jui-hsin Tsai

Proofread by Sophia Fang-chun Kuo

 Glossary:

craving for the form realm: in modern words, (not/unable to transcend) craving for physical world, e.g. one's own body or tangible objects

craving for the formless realm: (not/unable to transcend) craving for and attachment to the spiritual world, e.g. pride, self-love, or practitioners’ failing to transcend meditative concentration of the eight absorptions (dhyāna).

 

Master Banji

Translated by Grace Jui-hsin Tsai

Proofread by Sophia Fang-chun Kuo

 大家好！

照片字謄出

我請陳高登老師把紙張的內容打字出來。

這是他腦血管出血後半年的成績。

南禪精舍修行依據

The approach to spiritual practice at Nanchan Hermitage

 南禪精舍修行依據

 

善根具足

分別善惡(理智) 慚愧(感情) 正勤(意志)

無明在善根具足時就必須有能力處理

 

四預流支具足親近善士 聽聞正法 內正思維 法次法向

 

隨法行人(重慧)

佛不壞淨 法不壞淨 僧不壞淨 聖戒成就

 

隨信行人(重信)

若於此(五蘊)法以智慧思維、觀察、分別忍是名隨信行，…若於此法，增上智慧思維、觀察忍是名隨法行

 

The Approach to Buddhist Practice at NanZen Vihara

 

Accumulate sufficient merit.

Differentiate between right and wrong (intellect), cultivate a sense of conscience (emotion), and generate a strong sense of purpose (volition). Having accumulated sufficient merit, one is in a position to skillfully deal with ignorance.

 

Cultivate the four factors of stream entry,

viz., find a reliable teacher, listen to the true Dharma, properly contemplate the teachings, and practice according to what one has been taught.

 Use discerning wisdom to practice according to the Dharma.

The four objects of unfailing purity: Buddha, Dharma, Saṅgha, and the precepts.

 

Practice on the strength of faith.

Using wisdom to contemplate, observe, differentiate, and maintain equanimity towards phenomena is called practicing on the strength of faith;

using wisdom to contemplate, observe, and maintain equanimity towards phenomena in such a way that one’s wisdom increases is called practicing according to the Dharma.

 

初果---斷三結(身見、戒取、疑)

二果---斷三結，貪、瞋、痴薄

三果---斷五下分結(身見、戒取、疑、貪欲、瞋恚)

四果---斷五上分結(色愛、無色愛、掉、慢、無明)Stream-enterer---cuts off three fetters: self-view, attachment to rites and rituals, and doubt.

Once-returner---attenuates an additional three fetters: greed, ill will, and ignorance.

Non-returner---completely cuts off greed and ill will, and is thus free from the “five lower fetters.”

Arhat---cuts off an additional “five higher fetters”: attachment to the form realm, attachment to the formless realm, restlessness, conceit, and ignorance.

 

初果至四果一貫觀法

觀無常、苦、空、無我(舍利弗)

All four stages of realization entail contemplation of impermanence, suffering, emptiness, and not-self.

 「中部」「根本法門經」(南傳)

無聞凡夫---想、思維

有學---知、思維

In the Mūlapariyāyasutta (Discourse on the Root of All Things) of the Majjhima Nikāya (Middle-length Discourses) of the Theravada school, the uninstructed worldling is described as perceiving and conceiving, while the learned disciple is described as directly knowing.阿羅漢---知、不思維、貪、瞋、痴滅盡

如來---知、不思維、知有緣生、生緣老死、一切渴愛滅、離染、滅、捨棄

The arhat knows without conceiving, desiring, or disliking, and his ignorance is eradicated.

The Tathāgata knows without conceiving; he knows that all conditioned things arise dependent on causes and conditions, that birth is the condition for aging and death; he has completely extinguished all craving; his defilements have been totally eradicated.

 

Listed by Master Ban Ji

Translated by Ken Kraynak

 

史作檉先生 Mr. Shi Zuocheng

（史先生的字看起來費力，就跟空照師一人一張謄寫，字跡工整的是空照師寫的）

我的地址已變動，查詢南禪精舍

南禪朋友好！

 當年的史作檉先生就被稱為是史聖人了，

 也跟他討論過一些思想的觀念問題，

 看到了這些舊日的書信（30餘年）也拿出來分享。

  由於史作檉先生的思想不是我想學的，就沒多作探討。

 我的意思比較傾向，既然第一人稱已經存在，

 那要看看怎麼解脫第一人稱。

 佛學的證量是一條路，

 那時候的我就很清楚不可能憑空就丟掉第一人稱的。

 感謝史老師當年不吝指導！

 半寄

 Greetings, friends of NanZen!

 I discussed issues of systems of philosophy with Mr. Shi Zuocheng,

  renowned as ‘Sage Shi’then, a few times before.

 I found the manuscripts of our old letters (more than 30 years ago) and 

 shared them here. 

 I stopped discussing with him after finding his view was not what I

 concerned.

 What conerned me more was how to get relieved from the First 

 person, the self, since it existed.

 (Gaining) enlightenment of Buddhism was a method.

 I knew clearly that it took endeavors to dispel perception of the First 

 person then.

 Master Banji

 Translated by Grace Jui-hsin Tsai

 Proofread by Sophia Fang-chun Kuo

 

 

 

 

 

 

 

 

 

 

 

 

         

 

Yearning most for ‘浪跡兩湖’

 

南禪朋友好！ 

一生熱愛佛法

一生拼命修入法 

最嚮往浪跡兩湖 

半寄 

（畫像作者 -洪民裕，南禪精舍收藏）

(Portraited by Hung Min-yu, collected by NanZen Vihara)

Greetings, friends of NanZen!

Enthusiasm for Buddhadharma for the entire life

Devoting all the life to entering the Dharma

       Yearning most for ‘浪跡兩湖’

 (terms of the Chinese Chan School, meaning the freedom endowed by Buddhism)

 Banji

Translated by Grace Tsai

印順長老 Venerable Yinshun

有部論點與印老書信往來的主要書籍

(印老的信封有簽名，我自己都忘了，只記得行路匆匆的閱讀，我的地址已變動，查詢南禪精舍）

南禪朋友好！ 

          林慶祥教授來訪提起了印順長老， 讓我想起台中華雨精舍的往事， 那時20幾歲的我跟當時還未出家的陳麗雀老師（揚三 空照）讀印老大部頭的著作，（印老鄉音重，書信請教是最好的方法）

 有些疑問就書信請教印老，從限時專送的信封看得出印老提攜年青僧侶的慈悲！ 跟印老書信近一年，解開不少的佛法，沒想到三十餘年後，竟會見到為印老塑銅像的作者，不可思議的緣字！

 往事歷歷，而今，敬懷二位圓寂大德。 

半寄

Venerable Yinshun

 

Greetings, friends of NanZen!

Professor Lin Ching-hsiang visited me and talked of Venerable Yinshun, which reminded me of the bygones of Huayu Vihara in Taichung. When I was in my 20s, I read and discussed Venerable Yinshun’s monumental work with Chen Li-chueh, who was a teacher and had not yet become a nun at the time (Yang-san Kung-chao)

 

I wrote to ask Venerable Yinshun my doubts about the contents of his books. From the envelopes of his express mails, I could see his compassion in supporting young monks and nuns!

(He spoke with a strong accent, so inquiring him by letter was the best way)

 

I consulted with him by letter for nearly a year and clarified lots of Buddhadharma from him.

Surprisingly, more than thirty years later, I would meet the sculptor who made his bronze statue. What an amazing serendipity between people!

 

The bygones have been vividly remembered, but now, I pay tribute to these two sages who passed away.

Banji

Translated by Grace Tsai

 

 

 

悲欣交集 bittersweet--joy

 南禪朋友好！

         一位跟隨南禪精舍修學近20年的女居士，昨天跟我說：

她對一件讓她恐慌很久的事，最近做到同一件事情再面對時已經輕鬆了！

      是的，佛法首談智慧，面對日常生活有耐力的運用佛法增加自己的能力，

當一件困擾己身的事情，靠自己的智慧與力量解決時，如同弘一大師說的；

悲欣交集。

半寄

Greetings, friends of NanZen!

Yesterday, a laywoman of NanZen for nearly 20 years told me that when facing the same fear that used to bother her for long, she found herself dealing with it calmly this time.

That’s right. Buddhism focuses the most on wisdom.

Cultivate ourselves patiently in accordance with the Dharma, and apply wisdom of Buddhism to our daily lives.

After overcoming something besetting us for long with our own wisdom and strength, we feel, just as Master Hongyi said, ‘bittersweet--joy endowed by the BuddhaDharma mingled with sorrow of suffering along the way !’

Banji

Translated by Grace Tsai

         

Dear readers,

 Dear readers,

     We have renewed all the translation of The Wandering Adventures of Siddhartha. and will post it on May 12. Welcome to visit our blog(by searching for Search For Enlightenment with Nan Zen Vihara; An Investigation into Practice of Buddhism) and enjoy the brand new English translation.  

早安，大武山（台灣屏東縣）

半寄攝影