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唐山書店／唐山出版社

【唐山新書書訊】
書名：《悉達多的流浪故事：人性與狼的奇遇記》
作者：半寄Ban Ji
出版社：睿歐廣告社⋯⋯
ISBN：978-986-91152-1-6
出版日期：2015.03.31

◎ 作者簡介
半寄 Ban Ji
1983年走上流浪之路，時年十九歲，入佛門後除短暫在寺廟參與佛教活動外，其餘時間皆用於佛學研究與修持探討。主要著作有：《修行的探討》、《悉達多的流浪故事》等。
◎ 內容簡介
「生命的出路是心靈流浪者一生所追求的」
時代在進步，讓群體意識更加堅強。然而個人生命得到解脫，才能給予人們另外一隻手。跟隨著悉達多的旅程，去看看智慧是如何孕育出來的。本書或許能提供一些線索，給走不出生命之路的人們參考。
◎ 內文試閱
〈自序：流浪者之歌〉
　　
修行總是給人一種戴著神秘面紗的感覺，當自己隔三十年後再度重新翻閱德國作家赫曼‧赫塞的《流浪者之歌》時，除了驚訝於自己對佛學之路，依然堅持如初外，還有一份悸動情感一直蕩漾心懷，那份心動，讓自己也想寫出出家的心路歷程，除了想讓世人更清楚修行生涯，也讓萬千的心靈流浪者，多一種觀點，去觸摸像「形而上學」的修行路。
從看德國哲學家尼采到《流浪者之歌》，《我思故我在》，相信跟我同年代的人，沒看過那些書，也會知道《少年維特的煩惱》。
如同《流浪者之歌》說的，「生命的出路」，沒錯！「生命的出路是心靈流浪者一生所追求的」，我在佛門過了參訪時期，便展開孤獨的歲月，人們都說出家之人理當慈悲眾生，我卻說不出口，我還很薄弱，想探索的修行還渺無蹤跡，因而我無法面對群眾，於是孤獨便成為最好的夥伴。
時代在進步，佛教被弘揚的很好，讓群體意識更加堅強，慈悲喜捨成為唯一圭臬，個人的生命是否得到救贖、解脫？已無人關懷。
我年已半百，回首舊日，想起那麼多優秀的德國人，都無法走出的生命之路，再看看自己，悲哉！喜哉！
想或許自己能提供一些線索，給走不出生命之路的人們參考。
個人生命得到解脫，才能給予人們另外一隻手，我至今依然如是堅持。
跟隨著悉達多的旅程，去看看智慧是如何孕育出來的！祈願自己在心靈旅途中，也能錘鍊出一份屬於自己的智慧來。
◎ 目次
《悉達多的流浪故事：人性與狼的奇遇記》
　　
自序
悉達多的流浪故事一
悉達多的流浪故事二
悉達多的流浪故事三
悉達多的流浪故事四
悉達多的流浪故事五
悉達多的流浪故事六
悉達多的流浪故事七
悉達多的流浪故事八
悉達多的流浪故事九
悉達多的流浪故事十
悉達多的流浪故事十一
悉達多的流浪故事十二
悉達多的流浪故事十三
悉達多的流浪故事十四
悉達多的流浪故事十五
悉達多的流浪故事十六
悉達多的流浪故事十七
悉達多的流浪故事十八
悉達多的流浪故事十九
悉達多的流浪故事二十
悉達多的流浪故事二十一
悉達多的流浪故事二十二
悉達多的流浪故事二十三
悉達多的流浪故事二十四
悉達多的流浪故事二十五
悉達多的流浪故事二十六
悉達多的流浪故事二十七
悉達多的流浪故事二十八
悉達多的流浪故事二十九
悉達多的流浪故事三十
悉達多的流浪故事三十一
悉達多的流浪故事三十二
流浪者的迴旋舞
孑然一身的流浪者
修道的矛盾
慈悲
不思善不思惡
教化
完美與證悟
一線之隔
一線之隔讀後感言
關於業障
關於聖旨
關於懺悔
問題回應﹝一﹞
問題回應﹝二﹞
修學回應

更多

被制約的佛法2 Buddhism being conditioned II

被制約的佛法2 Buddhism being conditioned 2

 

一位跟隨我很久的修學者，提醒我。看不懂我寫的書，最大的問題來自於──人一直習慣有繩子拉著，現在繩子不見了，不曉得該怎麼辦?

繩子不見了，好像很驚悚!

 

然而，我終其一生，都在跟繩子挑戰，人不是被繩子綁著走，就是被繩子耍得團團轉。我費盡力氣跟繩子周旋到底! 當然，講的內容都是如何擺脫繩子的方法。

 

還好，佛學畢竟是拿來修持的，它不是一般學問。佛學走到底就會形成一股支撐自己的力量，那些力量不須要像其他人感嘆沒有知音。

 

就像從前自己走過的路，佛法「專有名詞」的解釋，也不曾滿足過自己。佛法「專有名詞」是重要的「傳遞作用」，但進入『專有名詞的世界』，才是走入迷宮的開始。

 

佛法「專有名詞」如同繩子，不先抛開繩子，一定會在迷宮裡面纏得團團轉。但如果個人沒有繩子無法走路，也請緊握繩索。

 半寄

A longtime practitioner who has followed me for years once reminded me: 

 

“The biggest reason people struggle to understand your books is that they are used to having a rope to hold onto. Now that the rope is gone, they don’t know what to do.” 

 

Losing the rope—it sounds terrifying! 

However, my entire life has been a battle against these ropes. People are either bound by them or endlessly entangled in them. I have spent all my energy wrestling with these ropes, and naturally, my teachings focus on how to break free from them. 

 

Fortunately, Buddhism is meant for practice—it is not just an academic subject. When practiced to its fullest, Buddhism becomes an inner strength, one that does not rely on external validation or the search for like-minded companions. 

 

Looking back on my own path, I was never satisfied with simply understanding Buddhist terminology. While these terms serve as an important means of transmission, entering the “world of terminology” is often just the beginning of getting lost in a maze. 

 

Buddhist terminology is like a rope. If you don’t first let go of it, you will find yourself trapped in the maze, endlessly tangled. But if you truly cannot walk without a rope, then hold onto it tightly.

Master Ban Ji

 

半寄新作品，《悉達多的流浪故事》一書，已先在高雄瑞成書局上架。臺中瑞成、唐山、博客來,會陸續上架。

被制約的佛法1 Buddhism being conditioned1

                                                                                                                                 被制約的佛法1 Buddhism being conditioned1

                                                                                    讀書會上，有讀者拿出我寫的《修行的探討》，質疑我所寫的內容，都沒有佛法裡面有關戒、定、慧的說明。                                                                                                                                                                                                 自從，面對問我佛法的修學者以來，碰到的最大問題就是，質疑我為什麼沒有說佛法?

                                                                                                                                            剛聽到這樣的質疑時，我自己也一頭霧水!「我一直都是在說佛法啊!」                                                   後來，弄清楚要說佛法的意思，是指把特定的佛學名詞掛在嘴邊。也就是我要常說:「佛說，戒、定、慧.......。                                                                                                                                                                                                      又或者說這件事是業障、這件事是功德無量無邊!」          

  我始終不能明白!佛教徒在害怕什麼?為什 麼一定要聽到佛的專有名詞才能心安?                    本書的名稱，明明白白寫著，《修行的探討》，名叫探討就是分析佛學的思想，思想對了!路才走得下去。但我不懂為什麼探討佛法一定不能脫離「專有名詞」的運用?如果，「專有名詞」得背著，應該是佛教徒只拿經典到處背誦就好，何必要別人說所謂的佛法，而且還要是有智慧的?                                                                                                                                                                                                                                                                                         我常被佛教徒弄糊塗!一方面要求我，來問我佛法，希望能得到智慧。但是，又要求我，妳得照本宣科，不能說沒有專有名詞的內容。                                                                                                                     例如:「解釋佛法的戒律一詞，不能用「自我管理」的說法，「自我管理」無法聽懂。一定得說戒律是五戒，問佛法的人才會聽得懂，也才會認為我有說佛法。」

                                                                                                                                                             到底!是誰在害怕?害怕對佛法產生思維、害怕沒聽到誦經的聲音?我清楚寫著:「修行的探討。」沒說我要解釋:「戒、定、慧。」

半寄

 

                                                                                                                                              At a study club meeting, a reader brought up my book, Exploring Buddhist Practice, questioning why it did not specifically discuss precepts, concentration, and wisdom.                                                         Ever since I started engaging with Buddhist practitioners, the biggest challenge I’ve faced is the question: “Why don’t you talk about Buddhism?” When I first heard this, I was confused—I have always been talking about Buddhism!                                                                                                                                                Later, I realized that “talking about Buddhism” to some people means constantly using specific Buddhist terminology. In other words, I am expected to repeatedly say things like, “The Buddha said precepts, concentration, and wisdom…” or declare that something is the result of karma, while something else brings boundless merit.I still don’t understand—why are Buddhists so afraid? Why do they only feel reassured when they hear Buddhist jargon?

The title of my book clearly states Exploring Buddhist Practice. To explore means to analyze Buddhist thought—because only with the right understanding can one move forward on the path. But why must discussing Buddhism be confined to the use of specific terminology? If carrying these terms is a requirement, then perhaps Buddhists should simply recite scriptures instead of seeking wisdom from others.         

        I am often puzzled by Buddhists. On one hand, they ask me about Buddhism, hoping to gain wisdom. But on the other hand, they insist that I follow traditional phrasing, refusing to accept explanations that do not include specific terminology.

For example, if I explain Buddhist precepts as “self-discipline,” they say they don’t understand—because “self-discipline” is not the correct term. They insist that I must say “the Five Precepts” for it to be considered a proper Buddhist teaching.

So, who is truly afraid here? Afraid to think critically about Buddhism? Afraid of not hearing the familiar sound of scripture being recited?

I have clearly stated: Exploring Buddhist Practice. I never claimed I was here to explain precepts, concentration, and wisdom.

 Master Ban Ji

 

 

悉達多的流浪故事

《悉達多的流浪故事》，內容分享。
從看德國哲學家尼采到赫曼.赫塞的《流浪者之歌》，《我思故我在》，相信跟我同年代的人，沒看過那些書，也會知道《少年維特的煩惱》。
如同《流浪者之歌》說的，「生命的出路」，沒錯！「生命的出路是心靈流浪者一生所追求的」，我在佛門過了參訪時期，便展開孤獨的歲月，人們都說出家之人理當慈悲眾生，我卻說不出口，我還很薄弱，想探索的修行還渺無蹤跡，因而我無法面對群眾，於是孤獨便成為最好的夥伴。

時代在進步，佛教被弘揚的很好，讓群體意識更加堅強，慈悲喜捨成為唯一圭臬，個人的生命是否得到救贖、解脫？已無人關懷。
我年已半百，回首舊日，想起那麼多優秀的德國人，都無法走出的生命之路，再看看自己，慶幸的，得佛學助力， 至少對自己還有跟我一起研究的支持者，有了交代。
想或許自己能提供一些線索，給走不出生命之路的人們參考。
『個人生命得到解脫，才能給予人們另外一隻手』，重新讓慈悲喜捨注入佛學生命，開展出屬於佛學的昇華，如同醍醐灌頂般清新有力。

半寄

《悉達多的流浪故事》，籌備出版中，感謝睿歐廣告社,畫家張逸芬小姐，及南禪修學羣的鼎力協助。

佛教南禪精舍104年度春季徵文活動

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賀新年

賀新年

新的一年，感謝部落格能讓我寫一些想法，很多佛教徒都抱怨我，沒有說佛經，比如: 第一句話開口就要說；如是我聞，或阿彌陀佛。

常常我不知道如何跟佛教徒說話，只好訴諸黨外( 哈 ! )，去年意外的可以把我寫的一些看法，藉出版社流通出去，也算是託大家的福。

還沒出家前，喜歡看哲學，常拿著看不懂的尼采去問德國神父，我不是天主教徒，又年輕，敢胡言亂語，卻總感受到一種寬容的對待，那時覺得尼采好囉嗦 ! 神父沒責備我，竟敢批評尼采，也沒說皈依天主才是真理，七十幾歲的神父像春天陽光般，照耀過我的生命。

感覺中，自己曾經在一種自由自在的思想裡倘佯過，進了佛門，才發覺標榜智慧的佛學，竟被傳播的灰灰暗暗，自由思想不見消失，又好像被罩了金鐘罩一般，動彈不得，我始終無法釋懷，佛學被傳播的如此狹隘。

能有可以傳達聲音的部落格，還是一句謝謝大家 ! 願南禪精舍部落格的朋友，2015年羊洋得意 !

半寄

At the beginning of a new year, I would like to appreciate your support for this blog, allowing me to share my opinions here. Many Buddhists in Taiwan complain that I don’t talk much about Buddhist scriptures. For example, I don’t initiate my talk with ‘Thus have I heard.’ or ‘Amitabha Buddha.’

I often find it difficult for me to talk to Buddhists, resulting in my having to talk to non-Buddhists. (Ha! Ha!)Thanks to all of you, I was able to write something and propagate them in publication by chance last year. And I am so grateful for this.

I used to enjoy reading on philosophy before taking the tonsure. I turned to a German priest whenever I cameacross questions about Friedrich Nietzsche. I wasn’t a Catholic. I was young and reckless in expressing mythinking, but I was treated tolerantly. I considered Nietzsche wordy and nagging then. The priest neitherscolded me for criticizing Nietzsche nor advocated believing in God the only truth. The 70 or so-year-old priest lighted up my life like spring sunshine.

It seemed that I had strolled in the world of free thinking once. However, after I actually became a nun, I found it a pity that Buddhism, which boasted wisdom, had been transmitted so gloomily. Free thinking in Buddhismwas gone, only making practitioners restricted and unable to move, like being covered by a golden shield. Ifeel it intolerable along the way that Buddhism evolves to become so narrow-minded and blinkered.

Once again, I am grateful for your support and thus having a blog to express myself on. Thank you, all the friends of my blog. May all go well with you and all of you have your moments in 2015.

​​​​​​                                                 
                                                                   Master Ban Ji
                                                                   Translated by Grace Tsai
                                                                 Proofread by SophieaKuo                                                                    

 

 

修行的探討-行動博客來

　　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？

m.books.com.tw

 

修行的探討-行動博客來 http://m.books.com.tw/product/show/0010661966

唐山新書《修行的探討》

tsbooks 在天空部落發表於15:33:38 | 唐山書訊

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【唐山新書書訊】

書名：《修行的探討》
作者：釋半寄
出版社：睿歐廣告社出版
ISBN：978-986-91152-0-9
出版日期：2014.10


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由唐山出版社提供的"修行的探討' 一書銷售通路已展開

流浪者的迴旋舞 A wanderer's whirling

流浪者的迴旋舞 A wanderer's whirling

少年時期半知半解下，看了蘇非之路，那時蘇非之路不知怎麼的? 成為一種流行的思想。一個陌生的僧侶，一種屬於遙遠又很親切的思考、一種介於解脫與解脫將引向何方的焦慮，透過文字，把人引領著與苦行僧一同站在沙漠，向著陽光，苦苦吶喊，我的路在哪裡???

相隔好久好久，蘇非從記憶中消失，替換的，是自己也在旅途中仰望陽光。

在沒有任何心理準備下，走進真實的伊斯蘭世界，當蘇非的寺廟，殘存的僧侶圖像映入眼簾時，才意識到自己藉由旅行，走到了真實的蘇非世界，而沙漠裡吶喊的苦行僧，不知去了何方，是否已找到屬於他的路?

在上帝與解脫者之間，在苦行的焦慮與自在的從容下，流浪者將奔向何方?.

半寄

A wanderer’s whirling

When I was a teenager, with a superficial knowledge of it, I read The Way of the Sufis. The ideas in this book somehow became quite popular during that period of time. An unfamiliar monk, a distant

but familiar way of thinking, anxiety between relief and where relief may lead were presented through texts. Readers were guided to stand in deserts with the dervish, crying out hard to the sun, ‘Where is my path?’

After long, the Sufis had disappeared from my memory. What came up instead was I also looked up to the sun on my voyage like the Sufis did.

I wasn’t mentally-prepared before I stepped onto the lands of real Islamic countries. Only when Sufi’s temples and remaining images of monks came into my sight did I realize that I had traveled to a real Sufi’s world. Where had the dervish crying painfully in the deserts gone? Did he find his own path?

Where should a wanderer run to in the struggle between God/ liberator and ascetical anxiety / free ease?

    Ban Ji

 Translated by Grace Tsail

 Proofread by Sophiea Kuo

 

 

 

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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

 

由南禪精舍出版新書已上架，想看書的人請至，瑞成書局台中，高雄門市購買。

修行探討自序

Preface

我在很年輕的時候，就憑著一股對佛法的熱情剃度出家，不料真正踏入佛門後，一直陷入對佛法的焦慮裡，佛學太多太大了，光去讀它就腦力衰竭，更不要說去把它修行實踐出來。

為了明白佛學，我日日夜夜，不是讀書，就是思索，哪怕外面的人事困難重重！都不曾讓我停歇，越困難越激發我想明白佛學的慾望，一晃眼三十年過去，我常想，不知有誰會像我當年困在佛法不明的焦慮裡？於是「修行的探討」出現，希望能給同道人一些幫忙。

這是一本思想性質的佛學，憑藉著思索讓修學者有意識的去思考自身的問題，以期達到啟發的作用，願有心人都能如願的成長！

半寄於南禪精舍

20140806

 

Preface

I took the tonsure with an enthusiasm for Buddhism when I was very young. However, beyond my expectation, I was trapped in anxiety about Buddhism after I actually became a nun. Buddhism is so broad and profound that sheer reading of its texts exhausted me, not to mention carrying it out.

In order to understand Buddhism, I kept either reading or reasoning day and night, despite all the difficulties and troubles in personnel matters. The more difficult it was, the more desire I had for the understanding of Buddhism. Thirty years have passed in a twinkling. I often wonder if there is anyone trapped in the unknowing anxiety as I was before?! Thus, An Investigation into Practice of Buddhism comes out, hoping it may offer some help to my fellow practitioners.

This is a book of Buddhism thinking concepts. It hopes to inspire the practitioners to think consciously about their own problems and then to reach enlightenment. May all the determined practitioners progress as they expect.

                         Ban Ji at Nan Zen Vihara

                                          August 6, 2014