剝落1Peeling Off 1

剝落1

 

南禪朋友好！

 

南禪讀者看多了我的文章會覺得師父很會讀書，事實上那是錯

誤的，我最懶得讀書，哈！

 

披緇以後為了尋求經典中的正確答案只好發憤，也為自己的衣

食負責。

修道的方法斷層這是佛教界公認的事，尤其是四聖果的問題。

廣欽老和尚還住世時他老人家就是最好的修行見證，無奈我對

淨土宗無感只能黯然離去。

最有資格說說四聖果內容的廣老，只說「唸佛三昧」。

 

為了怕自己的步伐踏錯，邁力挖掘資料只想窺探佛海，盼能乘

風破浪。

隨著佛法研究、修持越久，發覺佛教裡的高僧是世上最珍貴的

人，很多屬於框架方面的還有修道的實現，都不用語言、思考

直接就在他們身上展現！

 

我們從小讀書背負很多框架，當看到他們都無需講框架，就把

佛法直接展現在他們身上時我震驚到不行，而心嚮往之！

 

從文字的脫離到肉體實際的觸動，這段距離我也跨越很久，因

為我們被文字綁架太久，這種屬於文字性、教育性質的黏著脫

離，竟然要練習很久而且要常常練習

（頓忘前解）。

 

隨這種練習的過程深入，很多必須依靠高深理論探討的問題，

慢慢在理解中自動反芻，佛法於我已然越過文字山。

半寄

 

（當年廣老應用了他的「他心通」回答我想問的事情，但我直

覺這傳統說法不能接受，他一定覺得這囝仔不能教，廣老說閩

南語，我只好又吟起流浪者之歌。）

 

 

Peeling Off 1 

 

Greetings, friends of NanZen!

 

Readers of NanZen might think I’m deeply well-read because of my articles. But that’s far from the case—Honestly, I’m actually lazy when it comes to reading, ha-ha!

 

After becoming a nun, I had no choice but to dive into the scriptures diligently, both to seek correct answers and to earn a living.

 

It’s well-known in the Buddhist world that there’s a gap when it comes to approaches of practice, especially regarding the four fruitions. When Venerable Elder Master Guangqin was still alive, he was the best living model of Buddhist practice. Yet, as much as I admired him, I couldn’t resonate with the Pure Land School, so I had to leave quietly. 1
The most qualified person to explain the four fruitions was Master Guangqin, but he only addressed, ‘Just recite the Buddha’s name and attain samadhi.’

 

Fearing I might misstep on my path, I’ve worked hard to dig through texts, hoping to explore the vast ocean of Buddhism and navigate my way through it. The longer I study and practice Buddhism, the more I realize that Buddhist eminent monks are the rarest treasures in this world. Many issues of frameworks as well as the realization of spiritual practice are embodied in them—not through words or reasoning but in their very being.  

 

From a young age, we are burdened with rigid frameworks from education. Seeing these monks directly manifest the Dharma without needing to speak of frameworks left me astounded and deeply inspired.

 

Bridging the gap from textual dependence to direct physical experiencing of the teachings took me years. We’ve been trapped in the habit of relying on words for too long. Detachment to education and language, i.e. sudden re-realizing of previous understanding, requires constant and repeated practice.

 

As I kept practicing, many questions that used to need deep theories started to resolve themselves naturally. Buddhism, for me, has gone beyond the mountain of words.

 Master Banji 

Note 1. Back then, Master Guangqin used his ‘telepathic insight’, supernatural power of mind reading, to answer the questions I hadn’t even voiced. But I instinctively rejected the traditional explanation he gave. He must have thought, ‘This kid-- he spoke in the Minnan dialect-- can’t be taught.’ And I could only go on my path of wandering.

 

 

 

 

念去去千里煙波 Thinking of The Journey Ahead Is Long, and the Chance of Meeting again Is Slim.

念去去千里煙波

     

記得當年讀太虛大師、印老的一些佛法論述時感到很遺憾，他

們都只是論述而不下結論。

似乎漢系研究一直有著儒家的謙虛。

 方東美先生是個例外，先生的《華巖宗哲學》拿出來再翻了幾

頁還是覺得他的結

構嚴謹，儘管至今台灣的佛法興盛、研究也多，但我覺得東美

先生的《華嚴宗哲學》研究還是值得再讀一遍，

只是對當時的我來說基礎未穩，《華嚴經》的世界太大了。

      正躊躇間，沛宏居士從日本回國探親，談起了日本佛法，日

本佛法對我並不陌

生，記得去印順導師的華雨精舍時還看過導師全套的望月大辭

典，十分驚訝導師

竟然是看日文原文的。

此後，都保有閱讀日本佛學研究的習慣，也學到日本學者對他們

的研究敢下定論的精神。

 利用沛宏（蔡醫師長子）暑假回國時跟空照師三人一起做環島旅行，

一路上有佛教徒投熱烈的眼光，認為我福報好有弟子相陪旅行

（我沒有弟子也不

做皈依儀式，輕車從簡也是一個比較快的方法），

事實上我對佛法還沒有頭緒感到焦慮，旅行也只是暫時轉移焦

點罷了！

 高雄復興三路的蔡皮膚科家族跟我半輩子有緣，2025元旦蔡醫

師及其家人照例來訪，我們還談起在環島的時候坪林買老茶的

往事，蔡夫人，沛宏阿姨們也都是老茶客，感謝🙏她們年年幫

我準備茶葉，去他們家喝茶是一種茶的饗宴。

（大家都有年齡了，每年聚一次總有一種說不出的喜悅。

有人龍曆新年時託一個供養給我，沛宏拖到年底才帶到，我還

跟他說：你都沒有加利息，哈😄）

 沛宏居士跟我所學的佛法相左，但他從沒因我跟他的意見常相

左而離去，也算是奇緣。

半寄

 

Thinking of The Journey Ahead Is Long, and the Chance of Meeting again Is Slim.

 

I remember when I was reading the Buddhist discourses of Master Taixu and Venerable Yinshun, I felt a bit regretful because they only presented their ideas without offering conclusions. It seemed that Chinese Buddhist scholars, influenced by Confucian humility, have always been like this.

 

Mr. Fang Dongmei is an exception. I’ve skipped through a few pages of his Philosophy of the Avatamsaka (Huayan) School and still found his structure rigorous. Despite the flourishing of Buddhism in Taiwan and the abundance of research, I believe Mr. Fang's work on the Avataṃsaka Sūtra (Flower Garland Sūtra) is still worth revisiting.However, at that time, my foundation was not strong enough, and the world presented in the the Avataṃsaka Sūtra was just too vast for me to comprehend.

 

While I was in doubt, Peihong, a lay practitioner, came back from Japan to visit his family. He spoke about Japanese Buddhism, which I was somewhat familiar with. I remember when I visited Venerable Yinshun at Huayu Monastery, I saw that Venerable Yinshun had complete volumes of Great dictionary of Buddhism, and I was amazed that he read the original Japanese texts. Since then, I’ve maintained the habit of reading Japanese Buddhist studies and learned the spirit of Japanese scholars, who are often brave enough to draw conclusions in their research.

 

During Peihong’s summer trip back home, we went on a round-island trip with Master Kongzhao. Along the way, many Buddhists looked at me with admiration, thinking I was fortunate to have a disciple accompanying me on the journey (though I actually didn’t

 have disciples or conduct any formal ordination ceremonies—traveling light was simply a faster method). In fact, I was still anxious about not fully understanding Buddhism, and the trip was just a temporary distraction.

 

The family of Dermatologist Tsai on Fuxing 3rd Road in Kaohsiung has a deep connection with my life. On New Year’s Day 2025, Dr. Tsai and his family visited as usual, and we talked about buying aged tea in Pinglin during our round-the-island trip. Mrs. Tsai and Peihong (Dr. Tsai’s first son)’s aunts are also avid tea lovers, and I appreciate their preparing tea for me every year. Visiting their home for tea is truly a tea feast.

 

As everyone gets older, there is joy beyond description with our annual gathering. Someone asked Peihong to give me the red envelope last Chinese New Year, and Peihong didn’t bring it to me until the end of this year. I jokingly told him, "You should have added the interest, haha

."Peihong and I have different views on Buddhism, but he has never left me due to our disagreements, which I consider to be a rare bond.

 

                                                                                        Master Banji

 

 

禪宗3 Zen Buddhism 3

南禪朋友好！

禪宗3

      我個人認為比禪宗的開悟更高明的是華人所立的祖師爺龍樹菩薩。

《中觀論》的「只破不立」精髓有佛法依止，有修持可為。

與此同時「只破不立」—無言可說，我的為難！

 

「只破不立」的精神一建立在修行者的基礎上，則為佛法修行

者的世界拉開另一序幕。

 （禪宗1-3獻給廣大辛苦的佛教徒，很多人站在高端頂上，如果不是她，他們，我大概不會寫出來）

半寄

 

Zen Buddhism 3

 

Greetings, friends of NanZen!

In my personal view, even higher than the Zen concept of 

enlightenment is the wisdom of the Chinese Buddhist patriarch,

 Nagarjuna. The essence of his Mūlamadhyamakakārikā, its 

principle of ‘only negating, not affirming’, provides a clear 

foundation for Buddhist practice and offers a path for 

practitioners.

 

At the same time, the idea of ‘only negating, not affirming’-- 

there are no words to describe it —makes it difficult for me to 

explain!

Once the spirit of ‘only negating, not affirming’ is understood and 

practiced by a practitioner, it opens up a new realm in the world 

of Buddhist practice.

 

(These Zen reflections are dedicated to all the hardworking 

Buddhists. Many of them are at the highest levels of 

understanding, and if it weren’t for them, I might never write 

this.)

  

P.S. ‘Only negating, not affirming’, i.e. just breaking through the 

old understanding, but not adding any new Buddhist doctrines to 

it.  

To practitioners who are interested in ‘only negating, not 

affirming’, further research on Mūlamadhyamakakārikā is

 recommended.

 

Master Banji

 

 

 

禪宗2 Zen Buddhism 2

 南禪朋友好！

禪宗2

我昨天發表的「禪宗」還以為會被大家罵，結果沒有，謝謝台灣的學佛大德！

昨天發表的問題其實在20幾年前我就清楚，只是這一份研究一直放在我心裡，

最近隨著「南禪精舍修行的探討」部落格歐、美讀者的增加，

還有《我可能錯了》這本書的作者內容給我的觸動，促使我把這個放在心裡很久的研究「直白」的拿了出來。

我個人清楚關於「禪宗」話頭的修持，會觸動很多修行者，

相信全球的修行者這麼多，應該不會容不下我的看法吧！

就僅供參考了，謝謝大家！🙏

半寄

 

Zen Buddhism 2

 Greetings, friends of NanZen!

I shared my thoughts on Zen Buddhism yesterday and thought I might get criticized, but surprisingly, I didn’t. Thank you, the Buddhist practitioners in Taiwan! 

 

The question I raised yesterday is something I have actually figured out over 20 years ago, but I’ve kept this research to myself all this time. Recently, as the number of readers from Europe and America on my blog ‘Search For Enlightenment with Nan Zen Vihara; An Investigation into Practice of Buddhism’ has grown, and inspired by the book I May Be Wrong: And Other Wisdoms from Life as a Forest

Monk,

 I felt it was time to openly share this long-held research of mine. 

 I know my views on practicing Zen’s huatou might stir some reactions among practitioners. But with so many practitioners around the world, I’m sure there’s room for my perspective too! 

 This is just for your reference. Thank you all! 🙏 

 Master Banji

 

禪宗1 Zen Buddhism1

南禪朋友好！

說起禪宗我也花了好幾年去研究，個人對於禪宗是又愛又恨！

為什麼？

因為禪師簡潔俐落，但是佛法的根據混亂。

禪宗我最愛引用的是胡適先生的研究，他對《六祖壇經》及其

弟

子神會用考古的學術深入過，我常在講解禪宗的時候，總笑著

說：胡適先生被神會的俠骨柔情吸引（神會-無遮法會），反倒

忽略了神會講的禪法內容可商榷的點還很多。

 

印順導師《中國禪宗史》的研究也是鉅細靡遺。

 

近代高僧虛雲，面對參禪時候的奮力拼搏皆不是常人能比的，

但

我後來對這一類的參禪充滿了無限的同情，因為在孤單的参禪

裡面，禪宗的佛法內容所能提供的實在是太少了，還可能方向

是

有問題的！

例如；簡單的参悟『無我』就像拿小鏟子去挖山，路不會挖出

來，但清楚『無我』的佛法思想背景一定輕鬆許多，

我個人總覺得許多禪宗高僧走出來的路，都是靠著他們的宿世修

行經驗累積，而不是用簡單的『禪話頭』走入佛法的世界，也許

参話頭只是幫助他們再入定去接續之前的功力。

（我個人的研究）

無論如何，禪宗大師們在我心裏也是俠骨柔情的，高僧永遠是一

盞大大的明燈。

半寄

 

Zen Buddhism

Greetings, friends of NanZen!

 

I’ve spent several years studying Zen Buddhism, and I feel a love-hate relationship with it.  

Why? 

Because Zen masters are concise and sharp in their expressions, yet the doctrinal foundation of Zen appears chaotic. 

One of my favorite references is Hu Shih’s research. He has done in-depth research on The Altar-Sutra of the Sixth Patriarch and the work of Shen-hui, one of Huineng’s disciples, with an archaeological and scholarly lens. When I lecture on Zen, I often joke that Hu Shih was captivated by Shen-hui’s chivalrous and tender personality (Shen-hui- Buddhist gatherings with no limit on number of people or classes). But in doing so, he overlooked many debatable points of Shen-hui’s teachings on Zen practices. 

 

Venerable Yinshun’s Chinese Zen history is another significant work, remarkable for its detailed and comprehensive research. 

 

Then, there’s the great modern Zen master, Xuyun (Empty Cloud). His relentless efforts in meditation are extraordinary, far beyond the reach of most people. However, I’ve come to feel immense sympathy for such solitary meditative struggles. The content of Zen Buddhism offers too little practical support in such situations, and its approach might even have flaws. 

For example, trying to realize the concept of ‘no-self’ (anattā) through meditation alone is like trying to dig through a mountain with a small spade --progress is minimal. However, if oneunderstands the doctrinal background of ‘no-self’ in Buddhist philosophy, the process becomes much easier. 

 

In my personal view, many great Zen masters achieved their enlightenment not simply through the ‘Zen’s koans’ or ‘huatou’ alone, but through the accumulation of past-life spiritual experiences. The huatou might only serve as a tool to help them re-enter deep meditative states and continue their previously built foundation. (This is my personal observation.) 

Nevertheless, Zen masters remain figures of chivalry and tenderness in my heart. These great monks will always be bright guiding stars.

 Master Banji

 

頓忘前解 Sudden Re-realizing of Previous Understanding

頓忘前解

 南禪朋友好！

有大德問；我的修持主軸是什麼？

問這話的是主修南傳佛教的居士，

我想佛教徒都清楚《阿含經》內容的悶，除了悟道者看起來會興

奮以外，其餘都是埋頭苦幹！

讀《阿含經》最大的排遣，便是禪宗公案，我個人只是個簡單的

修行者，佛法經論都是可以修與研讀的，沒有特定非在哪裡不

可，不要冠上修行，佛法，就研究也很快樂啊🎉

 

然而，我們的教育系統裡都一定是要填上什麼的，或是說一定

要認定什麼的！

事實上我早就沒有這一類的認知，跟隨我的居士大德偏偏老師

居多，他、她們辛苦、我也辛苦！（哈！時寒，療癒一下）

記得『南禪的思維佛法社團』，社長前年提供福蓉靈訓禪師的公

案，

　　『靈訓禪師于是謹遵師命，打點好了行裝，又重新來到歸宗

禪師那兒。

　　歸宗禪師道：“近前來!”

　　靈訓禪師于是走上前，準備用心聆聽師父的講法。

　　歸宗禪師卻說：“時寒，途中善為。

　　靈訓禪師一聽此言，頓忘前解，心意豁然。（資料-指月錄）

 

這簡單的話語也曾舒心科技人的疲憊。

 如果問，我的修行主軸是什麼？

我的修行主軸是致力『頓忘前解』 

半寄

 

Sudden Re-realizing of Previous Understanding

  

Greetings, friends of NanZen!

 A layman, primarily studying Theravāda Buddhism, once asked me: 

‘What is the main focus of your practice?’ 

 

Anyone familiar with Buddhism knows how repetitive and gloomy the Āgamas can be. Unless for someone who has attained enlightenment, the texts may be discouraging and demand relentless effort from practitioners.For me, the greatest relief from reading the Āgamas has been Zen koans. 

 

I am a simple practitioner. To me, Buddhist scriptures and teachings can be both studied and practiced, without rigid boundaries. There is no need to attach oneself to a particular school or tradition. Even if we don't label it as ‘practice’, exploring the Dharma can still be joyful! 

However, our educational systems often require us to identify with something specific or conform to a particular framework. Personally, I let go of such notions long ago. Interestingly, many of the lay practitioners who follow my teachings are educators themselves. Their struggles are mine as well. (Ha! It’s cold--just a little joke for soothing it!)

 

I recall an example shared in the ‘NanZen Thinking Dharma Club’ two years ago. The head of the club introduced a Zen koan about Zen Master Lingxun: 

 Zen Master Lingxun, following his teacher’s instructions, prepared his belongings and returned to his teacher, Zen Master Guizong. 

Guizong said, ‘Come closer!’ 

Lingxun stepped forward, ready to listen attentively to his teacher’s teachings. 

Guizong simply said, ‘It’s cold--travel safely along the way.’ 

Upon hearing this, Lingxun suddenly realize again all his prior understanding, and became enlightened.  (Source: Book of Moon-directing) 

 

These simple words once brought great comfort to tech professionals exhausted by their work. 

 

So, if you ask me what my practice focuses on, my answer is: 

I devote myself to ‘sudden re-realizing of previous understanding.’ 

 Master Banji

 

 

 

 

賀新年2025 Happy New Year 2025

南禪朋友好！

賀新年2025

一個媽媽跟我訴說她養育小孩的辛苦，

我說您的小孩不是長大了嗎？

她說：當媽媽是一輩子的事！

半寄說：那是你們華人的事，不是我的事。

她說：那師父是什麼人？

半寄說：我不是人！

說罷！兩人大笑😊哈⋯笑話一則。

半寄

 Happy New Year 2025

 Greetings, friends of NanZen!

 🙏A mother told me her hardness of raising children.

‘Your child has grown up, hasn’t he?’, ask I.

She: Being a mother is a matter of a lifetime!

Banji: That is business of you Chinese, not mine.

She: Then where are you from, Master?

Banji: I am not a human being! 🙏

The end of the conversation! Both of us laughed. 😊

Haha, just a joke.

 Banji

 

 （大武山下春耕）(Spring plowing at the foot of Mountain Dawu)

中觀27道題 Nagarjuna’s Middle Way: Greed and the Greedy

 標題：中觀27道題

南禪朋友好！

貪與貪染者

《中觀27道題》觀察貪與貪染者，67頁第6行直接點出「但是對於阿毗達磨師而言，「人」不是勝義實有。

這裡也是《中觀論》的觀染染者品。

 

「人」不是勝義實有，換句話可以說「人」沒什麼好討論嗎？（哈）說這話的中觀論師們有笑傲江湖的架式！

 

記得苦讀《中論》時也是金庸小說的年代，

在苦悶的年代裡看到觀染染者都要拍案叫絕！

 

而今《中觀27道題》的作者更直接指出論師的立場是「人」不是勝義，

我每次想到都要微笑好幾天！

 

是啊！

憑什麼說大家都是貪婪者？

憑什麼說大家都有貪婪？

有人跟你的處境是不一樣的！（哈）

花的存在就是花，沒告訴「人」它的名字是貪。

而人的存在不是爲了貪染。

 

「人」不是勝義，直接跳過染缸指出「人」的錯覺比較值得討論，令人神情愉悅！

半寄

 

Nagarjuna’s Middle Way: Mulamadhyamakakarika

 

Desire and the One Who Desires

 

Greetings, friends of NanZen!

Nagarjuna’s Middle Way Chapter 6: Rāga-raktaparīkṣā. examines desire and the one who desires. On page 67, line 6, it directly states: "For Abhidharma scholars, “human nature” is not the ultimate truth or the permanent entity."

This is also the core idea in the Observation of Desire and the One Who Desires chapter of Mūlamadhyamakakārikā.

 

So, if " human nature" is not ultimately real, does that mean there's nothing to discuss about "people"? (Ha!) The Madhyamaka masters had an air of carefree grandeur, like heroes from The Smiling, Proud Wanderer!

 

I remember studying Mūlamadhyamakakārikā intensely during the era of Jin Yong novels. Even in those tough times, reading about Observation of Desire and the One Who Desires made me want to jump up and applaud!

 

Now, the authorrs of Nagarjuna’s Middle Way: Mulamadhyamakakarika state even more directly that the Madhyamaka position is: "Human nature" is not ultimately real.

Every time I think about this, I can’t help but smile for days!

 

Yes!

On what grounds do we say everyone is greedy?

On what grounds do we say everyone has desire?

Not everyone shares the same circumstances! (Ha!)

A flower simply exists as a flower; it never tells "people" that its name is greed.

Likewise, human existence is not for the sake of desire.

 

Since " human nature" is not ultimately real, why not skip the murky waters and focus on correcting misconceptions of ‘human nature’ instead? Now, that is inspiring and truly delightful!

 

Master Banji