佛法問答1_3 Buddhist Teachings Q&A 1_3

佛法問題回答

 

大家好！

我們昨天南禪潮州讀書會有兩個問題來說一說。

 

問：那個比恩約修行者他在三點的時候起床也不穿鞋，不用手電筒，面對有可能的生命威脅，他們都不害怕嗎？

 

我昨天看到這個問題，有點生氣跟激動，其實在整個修道系統裡，好像老是掉了大腦了！

生氣，這種修法到現在還存在！

 

佛陀時代留下對於牛戒、狗戒的看法，大家覺得那是古老時代的事，

牛戒、狗戒是學牛的行為跟狗的行為認為學牠會有福報，

事實上這種愚蠢到目前都是存在的，抱歉！用詞激動。

 

那這麼高學歷的人為什麼被規定叫他不要穿鞋他就欣然同意？

原因在於這種學習，通常被冠上權威，你這樣做是成佛之道！

好像人世間的愚蠢都是一樣的，只要被冠上權威就會被很多人遵守，

或是說愚蠢比想像的多！

 

進而對於這種遵守，幻想出這樣做會造成福報或是成佛！

 

不穿鞋到底對修道有什麼幫助？

不拿手電筒到底對眼睛有什麼幫助？

這根本就是一種迷信！

迷信這樣做是在修行？

 

佛陀時代的「如理思維」在後代的傳遞越來越少，近代原始教典的提出當然還好。

但問題是就算不拿原始教典，整個佛教傳法一直在重量的強調智慧，但是這麼強調智慧的大腦為什麼會去遵行一個衝突性這麼高的法則？

 

就提供參考了！🙏

 

半寄

 

Buddhist Teachings Q&A 1

 

Greetings, friends of NanZen!

 

Yesterday at the NanZen Study Club in Chaozhou, we discussed two questions. 

 

Question 1: Practitioner Björn wakes up at 3 a.m., does not wear shoes, and does not use a flashlight, even when facing potential life-threatening dangers. Is he not afraid? 

 

Answer 1:

When I read of this question, I felt frustrated and agitated. It seems that rational thinking is often abandoned in the entire system of spiritual practice! I find it frustrating that such practices still exist today. 

 

In the Buddha’s time, there were “cow precepts” and “dog precepts,” where people imitated the behaviors of cows and dogs, believing it would bring merit. Many see this as an outdated practice, yet such foolishness still exists today. Apologies for the strong wording, but it is truly frustrating.

 

Why would highly educated individuals willingly follow a rule that forbids wearing shoes? Because such practices are often framed as sacred and authoritative—"the path to enlightenment." It seems that human foolishness is universal—once something is labeled as authoritative, many will blindly follow it. Or perhaps, foolishness is simply more common than we think! 

 

People then believe that following these rules leads to merit or enlightenment. 

 

But does walking barefoot truly help in spiritual practice? Does avoiding the use of a flashlight really benefit one's eyes? This is simply superstition! Mistaking these actions for genuine practice is misguided. 

 

The Buddha emphasized "reasonable thinking (yoniso manasikarotha) ", but over time, this has been gradually neglected. While modern efforts to restore early Buddhist scriptures are commendable, the key issue remains: even without referencing the original texts,  Buddhism as a whole has always emphasized wisdom. 

 

So why do people who emphasize wisdom still follow such contradictory practices? 

Just some thoughts for reflection. 🙏

 

Master Banji

 

 

問題2:

《我可能錯了》前言p008。

「在十七年整日的精神修煉中，我最珍視的一點就是：我對自己的每個念頭，再也不相信了」這是我的超能力！

 

 初看這段話會覺得好像很厲害，可是仔細想：

不相信自己的每個念頭，就好像沒有任何立足點，隨時擔心偏執，這不可怕嗎？師父怎麼看這段話？ 

 

回答：

人怎麼可能都不相信自己而活著？

 

你不相信自己的想法，應該是通過思索來批判吧！

比方說；你面對詐騙有人會問說為什麼會心驚肉跳，

答案在他是一個集團你是一個人！

一個集團的意識力量去對付一個人太簡單了！

那萬一被詐騙了，你需要完全不相信你自己嗎？

這無疑是在傷口上灑鹽巴！

 

還有你總不能在你的腦袋一直打拳擊吧！

自己一個念頭出來，你就像拳擊手一樣把它打死，那到最後他的大腦會怎麼樣？大家自己想？

半寄

 

Buddhist Teachings Q&A 2     

 

Q2:

"After seventeen years of full-time spiritual practice, the most precious lesson I’ve learned is this: I no longer believe in any of my own thoughts. That is my superpower!" ( Lindeblad, 2023, p.008)

(Lindeblad, Björn N. I May Be Wrong: And Other Wisdoms from Life as a Forest Monk. UK: Bloomsbury Publishing, 2023.)

 

At first glance, this statement sounds profound. But upon deeper reflection, if one doesn’t trust any of their own thoughts, wouldn’t that mean having no firm ground to stand on and to constantly fear being misguided—isn't that frightening? Master, what do you think of this statement?

 

 

Answer 2: 

How can a person live without believing in themselves at all? 

 

Not trusting your own thoughts should come through reasoning and critical thinking, shouldn’t it? 

 

For example, when encountering a scam, some people wonder why they feel anxious. The answer is simple: a scam is carried out by an organized group, while you are just one individual. The collective power of deception can easily overwhelm a single person. 

 

But if you do fall for a scam, does that mean you should completely stop trusting yourself? That would only add insult to injury! 

 

Also, you can’t constantly be “boxing” inside your own mind. If every thought that arises is immediately treated as an opponent to be knocked down, what will happen to your brain in the end? Take a moment to think about it carefully.

 

Master Banji

 

佛法問題回答3

 

問題: 師父早年近身親近過廣欽老和尚的看法。

 

回答：懂佛法的人都知道廣欽老和尚的開示錄，看起來悶悶的，

其實我曾經看過廣老兩眼射出像兩道非常鋒利的劍光，那種劍光讓人ㄧ見，震撼到傻掉！

 

但我硬是吞不下祂開示的內容！

 

我後來弄明白了一個道理，

 

譬如說；你入定能看到過去的時間裡ㄧ個人去殺人，

但是你看不到那個人殺人背後的時代背景，

如果你是軍人，活在戰爭年代，你的殺人應該是另當理解的，

 

這是「知其所然」跟「知其所以然」的差別，

「知其所以然」能夠思考的問題範圍會非常大，

 

所以單獨看到人去殺人，事實上還是有很大的模糊空間，

我寧願選擇可以研究的後者「知其所以然。」

 

這文章的內容好像之前有寫過一部分，不再回頭找了！

 

半寄

 

Buddhist Teachings Q&A 3

 

 

Q3:

What is Master’s early experience with Master Kuang-ch'in? 

 

Answer 3: 

Anyone familiar with Buddhism knows that Master Kuang-ch'in’s teachings may seem dull at first. 

 

However, I once saw his eyes emit two sword-like beams of light. The sword-like beams were so powerful that anyone who saw them would be left completely stunned!

 

Yet, I struggled to accept his teachings. 

 

Later, I realized an important truth. 

 

For instance, if you enter deep meditation and witness someone committing murder in the past, you might see the act itself but not the historical and situational context behind it. 

 

If that person was a soldier living in a time of war, their act of killing should be understood differently. 

 

This highlights the difference between “knowing what it is ” and “understanding why it is.” 

 

The latter allows for deeper reflection and broader understanding. 

 

So simply seeing someone commit murder doesn’t tell the full story. I’d rather pursue “understanding why” than just knowing the surface facts. 

 

I believe I’ve written about some of this before, and I won’t bother to go back to find it out.

 

Master Banji

 (1945年波茨坦宣言會議處的花The flowers at the location where the Potsdam Declaration was signed in 1945)

南禪新竹讀書會

https://youtu.be/9E5Idc2QBI0?si=wq9uZjCo-sBFEex7

 https://youtu.be/h229-5bA9MM?si=1LuOy5w_jykpI2zf

https://youtu.be/OM2VCX8curQ?si=nD6l90oW1Cr9hTUq

https://youtu.be/OM2VCX8curQ?si=iEmoLYeuklww6485

補充說明 Additional clarification

 

補充說明

大家好！

我所解釋的「三世實有，法體恆存」是不符合《俱舍

論》論意的，是我根據實地的「意識」內容做出簡單的說明。

下面的截圖指出這些貪瞋慢到達「三世」的時候，事實上是沒完沒了，

 

這種遍行在我看來是非常累的，用現代語如果直接說；修行者沒把貪瞋慢處理好是比較明快的，

貪瞋慢再冠上「三世」把情緒拉的好遙遠去做解說！

 

 所以我按照我個人修行的經驗解釋一下部派佛教的看法。

謹提供另一個觀點。

 

半寄

 

Additional clarification

 

Hello everyone!

The explanation I gave about " the Three Times truly exist, and the Dharma essence exists forever" does not align with the interpretation in the *Abhidhamma*. It is a simple explanation based on the actual "consciousness" content. The screenshot below shows that when greed, hatred, and delusion reach the "Three Times," they are, in fact, endless.

 

This kind of pervasive influence seems very exhausting to me. In modern terms, I would simply say that practitioners who have not dealt with their greed, hatred, and delusion will find the path to enlightenment slower. When greed, hatred, and delusion are stretched across the "Three Times," it complicates the emotions, making them seem distant and more difficult to explain.

 

So, based on my personal practice experience, I am offering an explanation of the views in early Buddhism. I am simply providing another viewpoint.

 

Master Banji

（資料來源漢文大藏經）

 

台南3月讀書會重點 補充說明4

補充說明4 Supplement 4

台南3月讀書會重點 補充說明4

 

「三世實有，法體恆存」這個問題，如果不帶入佛教的三法印，其實是世界性的問題。

全世界各宗派修行者實在是太多了，這裡面會有「個人的道果存在。」

 

我記得去捷克旅遊的時候，住進一間古老的改裝教堂旅館，起初我也不以為意，

但同團的人，同一組人換了兩次房間，

我在其他的旅行裡面沒有碰過換兩次房間的例子，而且都是真的硬體有問題。

 

然後就看到一些已往生的天主教神父跟修士們很忙碌還在那家旅館向我展示他們是當地的知識分子與研究的天文學。

 

一整夜我就看他們在我的房間進進出出拿他們要研究的工具，因為房間本來就是他們的寢室。

還會跟我打聲招呼！

 

人世間奮鬥完以後的財產，大家都想盡辦法看要怎麼保留下來，所以延伸了很多、很多的問題。

修行者辛苦的道果他怎麼捨得丟咧！

「法體恆存」反應出永恆的想法，道出修行者對道果的眷戀。

 

佛陀時代是直接就從修道、證果到涅槃。

佛陀以後《俱舍論》已經是部派佛教，有人走了有人不想走，所以討論到道果存在的問題。

「三世實有」可以解讀為我已經藉修行看到人的生命會在輪迴裡面延續，既然這樣那我所修成的福也會跟著延續，

所以「三世實有」裡面就看不到無我的蹤跡，反而發展出唯識學派。

（這是簡單論述一下）

 

我認為「三世實有，法體恆存」的問題，也是個人的資質的問題，你不配合無常、無我，到底能走多遠那就是個人的造化了！

 

半寄

 

Supplement 4

 

The issue of " the Three Times truly exist, and the Dharma essence exists forever" is, in fact, a universal one if we don't include the Buddhist Three Dharma Seals. There are many practitioners from different traditions worldwide, and this involves the "personal fruition of the path."

 

I remember when I traveled to the Czech Republic, I stayed in an ancient converted church hotel. At first, I didn’t think much of it, but the people in my group had to change rooms twice. I’ve never encountered this in other trips, when it was not due to issues the facilities.

 

Later, I saw some deceased Catholic priests and monks busily moving in and out of the hotel, showing me they were local intellectuals and astronomers, as if still continuing their work. I spent the whole night watching them move in and out of my room, carrying the tools they needed for their research. The room had originally been their sleeping quarters. They even greeted me!

 

After a lifetime of striving, people try to preserve their possessions, leading to many questions. How could a practitioner easily abandon his hard-earned spiritual achievements?

" the Dharma essence exists forever " reflects the desire for eternity and reveals the practitioner's deep attachment to their spiritual achievements.

 

In the Buddha's time, the path of practice, realization, and entry into Nirvana were direct. After the death of the Buddha, with the Abhidharma-kosha (Compendium of the Abhidharma), Buddhism had already divided into various schools, leading to discussions about the existence of spiritual accomplishments.

 

The statement "The Three Times truly exist" can be interpreted as realizing through practice that human life continues within the cycle of reincarnation. Therefore, the merits one has cultivated will also continue.  In this view of "the Three Times truly exist," there is no trace of non-self (anatta), which eventually led to the development of the Yogacara school. (This is a simple explanation.)

 

I believe that the question of "the Three Times truly exist, and the Dharma essence exists forever" is also a matter of personal capacity. If one does not align with impermanence and non-self, how far one can go depends on individual fate and potential.

 

Master Banji

(Chimei Museum Exhibition)

  臺灣奇美博物館展出

 

台南3月讀書會重點 補充說明1_3 Supplement for Highlights of Study Club in Tainan, March 2025

台南3月讀書會重點補充說明Supplement for Highlights of Study Club in Tainan, March 2025

 

我所畫出的重點表格看起來似乎很輕鬆，事實上第一關它就很困難。

在「善根具足」與「四預流支具足」裏會碰到一個大難題，「三世實有，法體恆存」。

白話講就是；「你過去的耕耘帶得動嗎？如果帶得動，這個帶的人又是誰？

因為佛法主題是：無我。」

有關「三世實有，法體恆存」的研究非常多，有興趣的大德就自己去找資料。

我只是想說這裡面看似簡單的修行描述，也因佛教主張過去、現在、未來，又主張無我，無常，所以它存在一定的困難度。

我在讀書會上有提到，講到善根大家都認為自己是好人，沒問題的！有問題的是如何做到具足。

而那個講究無我，還要攜帶過去世一切的「法體」充滿了挑戰性。

（法體；指有成就的果實內容，如已得初果要再往前走面對無我，會有存在的問題。）

所以佛學是一門深奧度很高的腦力激盪。

The chart I created may look simple, but in reality, the very first step is already quite difficult. 

 

When discussing "possessing sufficient virtuous roots " and " possessing the four factors of stream-entry," we encounter a major challenge—the doctrine of the real existence of the three times (past, present, and future) and the eternal existence of the Dharma essence. 

 

In simple terms, this means: "Can your past efforts carry forward? If they can, who is the one carrying them forward, as Buddhism emphasizes the doctrine of non-self? 

 

There is extensive research on this topic, and those interested can explore it further on their own. 

 

I just want to point out that although these practices may seem simple, Buddhism teaches past, present, and future, combined with non-self and impermanence, which makes it quite challenging.

 

I also mentioned in the study group that when discussing virtuous roots, most people assume they are inherently good and have no issues. But the real question is how to fully possess them.

 

Moreover, the paradox of upholding the doctrine of non-self while also carrying accumulated Dharma essence from past lives forward presents a tremendous challenge.

(Dharma essence: Referring to the fruition of achievements. For example, after attaining the first stage of enlightenment, one must continue forward to face the concept of non-self, which brings challenges of existence.)

This is why Buddhism is an intellectually profound field that requires deep contemplation and mental engagement.

 

 

補充說明2 Supplement 2

 

如果修行者說：好的果實一定不會喪失，善有善報。

那得馬上面臨一個問題；壞的果實也一樣不會喪失！

所以佛法一定要提出無我，如果都是「有、恆存」的話整個世界會變得很麻煩，而且根本不能動！

大家如果有智慧想到上面的點，無我、無常，會變成一個很重要的思想。

 

If a practitioner says: "Good results will never be lost, and good deeds will be rewarded,"

there is an immediate problem: bad results also will never be lost!

 

Therefore, the teachings of Buddhism must emphasize "no-self" (anatta). If everything is "existing and eternal," the world would become very troublesome and incapable of movement!

 

If one has the wisdom to realize this point, "no-self" and "impermanence" become very important concepts.

 

 

補充說明3  Supplement 3

 

不要問我為什麼師父對善惡的看法是補充說明裏面2寫的內容，

這個在阿匹達磨論典都討論過，

但經典依據及論證內容過於複雜艱澀，尤其是「意識」中的三世，簡直是天書。

 在「三世」的探討裏，我個人採取懂「今世」後再回溯過去，這樣做，經論內容簡單明瞭起來，當然未來不在話下！

 

（讀者必須理解一點，既然修行者有證悟的事實，當然他們指的「法體、三世」就不只是字面上的理解。）

 

用現代眼光看，修行者想要得到佛法智慧，大腦必須進入深層的思索，這是一定的。

過去我本身花10年時間思索「善根」的問題，

最近花了10年敲破我腦髓裡面的圓滿觀，（請勿模仿，哈）

 

我在面對事情或是思考問題時只要看到我有圓滿的想法，就設法把它敲碎，讓自己的圓滿觀念消失。

這是不是在解脱無色愛呢？

半寄

 

Don't ask me why my view on good and evil aligns with the content in Supplement 2—this has already been discussed in the Abhidharma treatises, but the references and reasoning are too complex and difficult to understand, especially the concept of the "three times" in "consciousness," which feels like a cryptic scripture.

 

In the exploration of the "three times," I personally suggest understanding the "present life" first and then tracing back to the past. This approach makes the content of the scriptures clearer, and then of course, understanding the future will be easier!

(Readers must be aware that since practitioners have experienced enlightenment, the " Dharma essence" and "three times" they refer to are not merely understood in a literal sense.)

 

From a modern perspective, if a practitioner seeks to attain wisdom in the Dharma, their mind must enter deep contemplation—this is essential. 

In the past, I spent ten years contemplating the nature of " virtuous roots." 

Recently, I spent another ten years breaking off the sense of perfection in my mind.

(please don't imitate this—haha). 

Whenever I detect sense of perfection in dealing with situations or thoughts, I try to shatter it and eliminate my perception of completeness. 

Would this be considered a process of liberation from attachment to the formless realms?

 

Master Banji

 

 

 (資料來源，佛光山俱舍宗）

讀書會後記 Postscritps of the Study Club

 

隱約聽到自己在很久以前，看到「意識」中的三世，暗暗叫苦，這天書該怎麼讀啊？

這「意識中的三世」明白講，如果你要懂我，先讓你自己進入意識中的自己，再談「無我、無常」。

當時的感覺就是這搞死人不償命！

走到現在了，還是這種感覺，搞佛法會搞死人的！

（可以選擇不要相信我）

 

所以，ㄧ世就ㄧ定要做了結。

這不可能是生生世世搞的，沒那麼多條命，唉⋯⋯

只是值得！ㄧ定。

 

Postscritps of the Study Club

 

I vaguely recall reading the three lifetimes within "consciousness" a long time ago and secretly groaning—how am I supposed to read this enigmatic text? 

 

This concept of "three lifetimes within consciousness" clearly states: If you want to understand me, first enter your own consciousness, and only then can we talk about "no-self" and "impermanence."

 

Back then, I thought, this is impossibly difficult! 

Even now, I still feel the same—studying Buddhism can drive a person crazy! 

(But of course, you’re free to believe otherwise.) 

 

That's why everything in this lifetime must be resolved. 

This isn't something that can be dragged across countless lifetimes—there aren’t that many lives to spare. Sigh... 

 

But it's worth it. Absolutely.

 

 

 

 

                                                          

 

台南3月讀書會重點 Highlights of Study Club in Tainan, March 2025

南禪朋友好！

台南3月讀書會重點

 昨天台南讀書會的課上的意外得好，參與者也有同感，我自己都有點驚訝！   

 可能最近努力筆耕把一些研究過的佛法拉了出來，昨天在台南讀書會一併講出，效果好的意外！

 昨天讀書會成員把我之前公告的「四聖果」表格重新貼出在群組要研讀，

 我解釋著「四聖果」的修持內容，強調一個重點，佛法其實不是一個理論， 像說；我們在教育裡面都教導著我們應該如何修心養性做好一個人，

而佛經其實是沒有這個環節的，它整個內容根本就是在陳述一個修道的過程與事實，

如果只當一個理論的方向去做研究，一輩子是不可能懂佛法的！

 像圖表中畫出的「分別忍」，是在交代我們在修持佛法的過程中不可能一下子成就，而修行者渴望成就的心是備受煎熬的，這個時期的忍耐就變得很重要！

 我強調說；「分別忍」如果不是真的有修行經驗，怎麼可能在那麼遙遠的年代發展這麼有具體跟真實的說法，而且佛法的排列順序完整，

 佛法根本是證悟者在講祂們走過的路，而不是一個純粹的理論。

 再來是從涅槃延伸到菩薩的存在，具體說明南北傳佛法的不同思想。

 還有大陸內地原有的思維模式，對佛法體系的影響，林林總總⋯⋯

 講的太順！提大陸內地時連芥川龍之介都講到了，所以沒有辦法寫出，就抓個重點。

 半寄

 

Highlights of Study Club in Tainan, March 2025

 

Greetings, friends of NanZen!

 

Discussion at the Tainan study club yesterday was surprisingly successful, and the participants felt the same way. I was quite surprised myself!

While I was writing in the blog, some Buddhist ideas I had researched before popped out. Yesterday, I shared them at the Tainan study club, and the response was better than expected.

 

The members of the study club re-posted my " The Four Fruitions" chart in the group for further study. I explained the content of the " The Four Fruitions" practice, emphasizing one key point: Buddhism isn’t just a theory. We are often educated how to make ourselves good people, but the Buddhist scriptures don’t follow this approach. Instead, they describe the actual process and experience of spiritual practice. If you approach Buddhism as just a theory, you will never truly understand it.

 

For example, the " differentiating endurance " shown in the chart reflects the truth that one cannot reach enlightenment immediately. The practitioner's desire to attain enlightenment often causes great suffering, so patience becomes crucial during this phase.

 

Moreover, I stressed that " differentiating endurance " couldn’t have been developed with such specific and real teachings without actual practice experience. The structure of Buddhist teachings is complete, with teachings from the enlightened who have walked the path, not just theoretical ideas.

 

Next, I spoke about the transition from Nirvana to the existence of Bodhisattvas, illustrating the differences in thought between Northern and Southern Buddhist traditions, and how traditional Chinese thinking has influenced the Buddhist system.

 

There was much more covered---I even referenced Japanese author Ryūnosuke Akutagawa when talking about China, but I’ll keep it brief here.

 

Banji

感謝 Gratitude

南禪朋友好！

感謝 

         寫完系列後特別來感謝一位美國讀者，

我一直覺得雖然線上有美國讀者，量不大，（有人抗議喔，哈！）

我自己也認為應該沒有人看得懂有關於佛法空，

而且我們的翻譯也還好而已！ 

前年，一段時間不想翻譯，想說應該夠了，大約才5-6篇沒翻而已，

然後，就看到美國讀者出來罵我， 他要donate讓我翻譯， 還說他是長期讀者看不下去我到底在幹什麼！ 

有一點把我罵醒，重新把部落格文章，請專業人士全部再翻一遍，

（之前香港的讀者也一直在講英文問題，那時心情複雜不想動。）

重新翻譯貼完沒多久，歐洲讀者就進來了！ 

不要說英文，連中文我要把「空」寫出來， 記得那時候的心情還很不捨，跟隨我的居士們都知道這件事，但不分享又能如何呢？

況且，我也一直捨不得佛法被傳成那樣，我看了都吞不下去，只好，至少要寫給我自己跟跟隨我的人看吧！ 

「空」一度是我不想布施的，後來變成如不把佛法寫清楚，難不成每一世再讀一堆神秘學，想到這個點就努力苦幹。 

美國讀者的監督是持續性的，在此致上最大的敬意，相信您會收到！

也一併謝謝最近臺灣線上的校稿，一切盡在不言中！

半寄

Gratitude

 

 

Greetings, friends of NanZen!

 

After completing this series, I want to take a moment to express my gratitude to an American reader. Although I knew there were some American readers online, I always thought the number was small. 

 

I also assumed that no one would truly understand my writings on Buddhist śūnyatā, and honestly, our translations were only Ok. 

 

A couple of years ago, I didn't feel like translating for a while. I thought it should be fine since I had only skipped about five or six articles.

 

 

Then, I saw an American reader complaining about it. He even offered to donate just to get better translations done, saying he had been a long-time reader and couldn’t stand what I was doing! 

 

That really woke me up. I had all my blog articles retranslated by professionals. 

 

(Readers in Hong Kong had raised the issue before, but at that time, my emotions were complicated, and I didn't want to take action.) 

 

Not long after the new translations were posted, European readers started coming in! 

 

Honestly, it’s hard enough to express "śūnyatā" in Chinese, let alone in English. I still remember how reluctant I felt at the time. My followers knew about my struggle, but if I didn’t share it, what else could I do?  

 

After all, I couldn't bear to see Buddhist teachings misrepresented. If I couldn't accept it myself, how could I expect others to? At the very least, I had to write it clearly for myself and for those who follow my work. 

 

There was a time when I didn’t want to “offer” the concept of śūnyatā to others. But then I realized—if I didn’t clarify the Dharma now, would I have to spend every lifetime wading through layers of mysticism again? That thought alone pushed me to work even harder. 

 

To my American reader, your continuous oversight has been invaluable. I extend my deepest respect and trust that you will receive this message. 

 

I also want to thank those in Taiwan who have been helping with proofreading online recently—no words are needed, but my gratitude remains.

 

Master Banji

 

入定-讀書會拾穗 4 Meditation -Study Group Insights4

南禪朋友好！

入定-讀書會拾穗4

       下面截圖說在部派佛教論師的論典期間，解說了很多有關於人體地、水、火、風

的問題，那是重視入定的年代。

 也就是說後代佛弟子進行入定以後，依據個別的喜好修持地、水、火、風

內容的修行者數量是很多的，特別是高山趨向修煖定。

 

在自己體內修地、水、火、風

聽起來很神奇，但因為就是入定，所以可以辦得到。

遠的不說，

像華人修行者在《指月錄》或《五燈會元》（年代久遠忘記了）

有記載禪師入定全身變成水被弟子好奇丟石頭出定會痛的典故，

大批的修行者入定把身體也玩透了！

(我當年看那些內容真的就是這種感覺，抱歉！是玩透了沒錯!） 

 我個人只喜歡可以動腦筋的佛法，

入定的記載都當故事看看，知道他在說什麼也懂裡面在修什麼，但不是我的興趣。

 

所以在玉山有入定的經驗趕快跳起來，那是我非常害怕的一件事，大腦如不動，什麼修法都被我列為拒絕往來戶。

雖說定慧雙修，但我個人傾向先修慧再修定。

 這也是個人的喜好問題，沒有什麼高下可言。

半寄

Meditation -Study Group Insights4

Greetings, friends of NanZen!

 

In the screenshot below, it is mentioned that during the era of the commentators, much   was said about the four elements—earth, water, fire, and wind. This was a time that emphasized entering meditation (samadhi). In other words, after entering meditation, many Buddhist practitioners, based on their individual preferences, would focus on cultivating the four elements. A large number of practitioners, especially those in the mountains, would focus on cultivating the warm meditative state.

 

Practicing the elements of earth, water, fire, and wind within one's body might sound mysterious, but it is achievable because it happens during meditation. To give an example, Chinese practitioners in texts like Book of Moon-directing or Combined Sources for the Five Lamps (I don’t remember the exact text because it was too long ago.) mention a story where a Zen master, upon entering meditation, transformed his entire body into water. His disciples, curious, threw stones at him, and he experienced pain when emerging from the meditation. A large number of practitioners enter meditation and play with their bodies to the limit!

(Sorry! That was how I felt when I watched that content back then. They really did play with their bodies to the limit!)

Many practitioners, through deep meditation, became so skilled that they were able to fully explore their own bodies! Personally, I prefer Buddhist practices that engage the mind. I read the accounts of meditation as stories, understanding what they are referring to and the practices involved, but they are not my personal interest.

 Therefore, when I had the experience of entering meditation in Mt. Jade, I quickly jumped out because it was something I found very frightening. If the mind isn’t active, I will avoid any practice that doesn’t engage the mind. While meditation and wisdom are both important, I personally prefer to cultivate wisdom first, then meditation.

 

This is purely a personal preference, and there is no superiority or inferiority in this choice.

 

Master Banji