佛法最終實現 Ultimate Realization in Buddhism - Unit.08

佛法最終實現 Ultimate Realization in Buddhism - Unit.07

佛法最終實現 Ultimate Realization in Buddhism - Unit.06

佛法最終實現 Ultimate Realization in Buddhism - Unit.05

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佛法最終實現 Ultimate Realization in Buddhism - Unit.03

佛法最終實現 Ultimate Realization in Buddhism - Unit.02

佛法最終實現 Ultimate Realization in Buddhism - Unit.01

南禪新竹讀書會第一次開播

https://www.facebook.com/nanzenjingshe/videos/1502233363321094/

敬告讀者:臉書Facebook南禪佛法思想粉絲業有直播內容跟文字檔分享

禪宗祖師們The Chan patriarchs

 

南禪朋友大家好！

   (禪宗法語手書-南禪精舍已圓寂比丘尼 揚三空照寫）

禪宗祖師們

The Chan patriarchs

常常聽到很多人說：我的壓力很大，怎麼辦？！（其實我也壓力很大！哈哈！）

生活中大家面對壓力的考量很多，其一是考慮太多就顯得束手無策，其二是全部豁出去馬上變成烈士！哈！

處處都得考慮,又不想當烈士，是否用佛法激盪出一條路走！

禪宗祖師們磨練弟子的魔鬼招式是「有理三十棒,無理也三十棒！」左右開弓企圖逼出一種可以自處與徹悟的生命。

I often hear people complain that they are under a lot of pressure. In

 fact, I’m also under a lot of pressure! Ha!

Lots of people are stressed out. First of all, excessive deliberation

 can leave you at a loss as to what to do. Secondly, come what may,

 hurry up and make yourself a martyr! Ha!

Now, it may be necessary to give things due consideration, but if

 you’re not ready to become a martyr, you might still be able to find

 a way to go forward by turning to Buddhism.

The Chan patriarchs had a rascally way of training their disciples by

 using such catch 22s as “If you are unreasonable, you get 30

 whacks; and if you are reasonable, you also get 30 whacks!”

 Learning to deftly deal with these sorts of conundrums brings

 resourcefulness and sharpens one’s awareness.

 

記得我以前掛在書櫃前的禪語錄寫著：

懸崖撒手自肯承當

絕後再蘇欺君不得

This reminds me of the Chan saying I used to have posted in front of

 my bookcase:

Hanging from a great precipice, willingly let go;

After you die and are reborn, there will be no more fooling yourself.

to find a way to go forward by turning to Buddhism.

The Chan patriarchs had a rascally way of training their disciples by

 using such catch 22s as “If you are unreasonable, you get 30

 whacks; and if you are reasonable, you also get 30 whacks!”

 Learning to deftly deal with these sorts of conundrums brings

 resourcefulness and sharpens one’s awareness.

 

記得我以前掛在書櫃前的禪語錄寫著：

懸崖撒手自肯承當

絕後再蘇欺君不得

This reminds me of the Chan saying I used to have posted in front of

 my bookcase:

Hanging from a great precipice, willingly let go;

After you die and are reborn, there will be no more fooling yourself.

Master Ban Ji

                                        Translated by Ken Kraynak

 

新竹讀書會

南禪的朋友大家午安！

       我們在新竹的讀書會20號開講，北部的聽眾可以就近參加。

    「空的思想」內容有佛陀時代的《雜阿含經》講空，到後來被北傳佛法尊為八宗共祖的龍樹菩薩《中觀論》論空，到《般若波羅蜜多心經》的「色不異空」，我們將做一系列有系統地介紹空法。

        畢竟空法是佛教的精髓，自古至今都是，尤其到近代的空法傳承，更是世界各國修持佛法的行者焦點，期盼這一系列的空法討論，能利益大家，謝謝！

半寄暨南禪生命教育基金會敬邀

歡迎參加南禪新竹讀書會

簡論因緣果2Causes, conditions, and results in a nutshell

簡論因緣果2

Causes, conditions, and results in a nutshell 2

在佛法的真相裡面討論著生，老，病，死。生老病死人間的真

相，但我們在面對缺陷時候都想盡辦法逃脫！就我個人及跟隨

我修持的大德，一直以來的修持原則都在訓練自己可以面對難

題，「也就是因緣（人，事）起了變化後的接受度」。

我親眼看到車禍重傷女居士不曾發出一句怨言，到整個復原的

過程，親身感受另一個大德還款幾百萬甘心領受而得到她自己

大躍進的境界！面對現實環境，身體起變化要接受，坦白說我

們都做不到，然而佛法的教育讓我們懂得佛陀的說法是對的方

向，進而去練習人性的弱點，希望自己藉由佛法而勇敢，而有

力氣往前走，「走到自己心中要的人性」，福智俱備！

半寄

Buddhism emphasizes that birth, aging, illness, and death are

 inescapable facts of life. Yet, when actually faced with any of the

 misfortunes of life, we have great difficulty accepting them! In the

 way I practice and teach others to practice, there is an emphasis on

 learning how to face difficulties and to accept the changes that arise

 due to causes and conditions.

It seems to help. For example, there was a laywoman who got

 seriously injured in a traffic accident, and during her long recovery

 she never uttered a single word of complaint. Then there was the

 laywoman who paid a debt amounting to several million dollars; she

 did it without the slightest regret, and it helped her make a lot of

 progress in her practice.

We have to face reality; and when something changes with the body,

 we have to accept it. Yet we find this very difficult to do. Once we

 understand what the Buddha taught, we start moving in the right

 direction, we begin to overcome the weaknesses of human nature. 

Buddhism gives us the courage and strength to go forward, so that 

we become the person we want to be, endowed with joy and wisdom.

Master Ban Ji

Translated by Ken Kraynak

 

簡論因緣果1Causes, conditions, and results in a nutshell

簡論因緣果1

Causes, conditions, and results in a nutshell 1

昨天收到不正常的line信息，想到詐騙也勾起自己的修持路！

有時候我會提醒大家我們基金會沒有對外募款，並不是我們清高，反而是我一直以來對佛法的研究度不減，促成我個人對佛法因緣果的堅定修持。每一個人的錢代表著個人的血汗付出，清楚這個點就清楚錢財都有來處，是要負責的，所以！修道時日愈久愈不敢隨便碰錢財。一個人的努力會跟隨努力的能量，那麼他（她）的財物也是他（她）的能量代表，不能隨意用的！

當然！如果人的行為混亂，引發的財物交流也會是混亂的，所以在混淆的現世觀下是無法去理解自己從來都是拿自己的果實這件事情，但當您靜下來理解佛法，再慢慢體會佛法的言論時候，有因，有緣（努力）有果，的過程才會點滴在心頭。

（有關緣的觀點非常複雜，就不在這裡說明）

（我個人萬分感恩佛法的教育，不是道德的觀念而已，是一種真相與實相的理解！）

半寄

Yesterday I got an unusual message on Line; it may have been a

 scam, and it reminded me of the need to also be vigilant in Buddhist

 Practice.             

As I’ve mentioned before, our foundation doesn’t solicit outside

 funds, not to put on airs of being aloof from worldly concerns, but

 rather because I don’t want to have to compromise my freedom of

 thought in my study of the Buddhadharma; this is something that

 has strengthened my trust in the results of causes and conditions.

 Wealth is usually gained only by hard work. If you understand this

 point, you know where money comes from and that you have to use

 it responsibly. So the longer I’ve been practicing Buddhism, the less

 interest I have in money! Wealth doesn’t come easily, so it should

 not be used frivolously!     

Now, if your life is a mess, then so will your financial dealings. And

 if you come under the sway of the topsy-turvy values of the world,

 then you won’t see the law of cause and effect. But if you quiet the

 mind you’ll gradually gain a solid understanding of the

 Buddhadharma, including the teaching on causes, conditions, and

 results.          

(A lot more could be said about conditions, but not here)       

(I’m grateful for having had the opportunity to learn this aspect of

 the buddhadharma; it’s not merely about ethics; it’s also about

 understanding the nature of reality!)

Master Ban Ji

Translated by Ken Kraynak

 

不執著的想法The attitude of non-attachment

不執著的想法

The attitude of non-attachment

我在南禪讀書會群組，直接挑明的說：「不執著是人類做不到

的事情」，就佛陀說法的資料，也不曾看到這樣的字眼！學習

佛法要執著於自己吸收了什麼想法（善思維），身體繃太緊了

要懂得放鬆（弓太緊則斷，佛陀的比喻！），佛陀從沒說不要

理會身體的感覺（不執著）。

說到底很多看似瀟灑的佛法，應該是文學性質的發表，文學不

需要在意人是否可以不執著！

禪宗公案「南泉斬貓」，用看似極端的手段告訴人們，說的

，做的，想的是三回事！

很多時候擺在眼前的震撼，會讓修行者清楚，原來自己沒有過

關！所以，總是剪不斷，理還亂。

真的一刀斬斷，便知不執著是什麼了！哈，但刀斬以後的後續呢？！

半寄

In the NanZen book club, just to liven up the discussion, I said that

 it’s impossible to be non-attached, and that in the many Buddhist

 scriptures I’ve read I’ve never come across the term “non-

attachment.” Think about it. To learn the Buddhadharma you have to

 be attached to acquiring right views; and if your body is all tensed

 up, you have to be attached to relaxing it (think of the Buddha’s

 simile of a bow being strung so tight that the bowstring breaks). The

 Buddha never said that we shouldn’t pay attention to the feelings in

 the body (i.e., don’t be attached).

There is all sorts of catchy jargon in popular and non-canonical

 Buddhist literature, the writers of which are unconcerned with

 whether or not it’s actually possible to be non-attached!

The story in which the Chan master Nanquan kills a cat is an extreme

 way of pointing out that speaking, doing, and thinking are three

 different things.

For lots of people engaged in Buddhist Practice, it takes being

 confronted with something shocking to make them realize that they

 aren’t as advanced as they thought they were. So it’s always a matter

 of “without cutting it off, reasoning remains confused.”    

Only by fully cutting it off will you know what non-attachment

 really is! But after it’s cut off, what comes next?

 Master Ban Ji

 Translated by Ken Kraynak

 

南禪佛法思想The NanChan approach to Buddhism

 南禪佛法思想

The NanZen approach to Buddhism

大家平安！

           這兩天跟一位來拜訪的居士聊起一些高僧的修持。古往今

來高僧的修為總令人高山仰止！在高僧傳裡面如果想找到依止

的典範，怕是很頭痛的，因為高僧們的行儀有太多令人激賞的

仰慕！那如果從思想處著力，是否較輕鬆一些，也是一條佛法

的線索呢？！

思想可以從佛教歷史下手，經由窺探歷史看到高僧們的談話是

如何帶有人文背景在做支撐的，而人文也是整個社會文化的代

表。

從思想可以看到很多佛法的面貌，從中把握住佛法的要義而不

雜亂。所以，我主講佛法思想！

Hope you are all doing well.

During the last two days I’ve been having a discussion with a

 visiting layperson about several eminent monks, whose approach to

 practice was nothing short of awe-inspiring! Their stories are told in

 the Biographies of Eminent Monks, and they all had an approach to

 practice that is so amazing that you’d be hard pressed to single out

 any one of them as more impressive than the others! Perhaps it

 would be easier to differentiate them in terms of doctrine or

 teachings, since this is also an important part of who they were.

In gaining an understanding of Buddhist doctrine, it’s helpful to

 begin by contextualizing it within Buddhist history. Doing so shows

 how the teachings of these eminent monks had a lot to do with the

 society and cultural context in which they lived.

Their modes of thought reveal a lot about Buddhism, and concisely

 clarify essential points. This is why I talk about Buddhist doctrine.

 春天來了！願建康的日子也將來臨！祝福大家！

Spring has arrived! Wishing everyone lots of health and happiness!

 Master Ban Ji

Translated by Ken Kraynak

 

不垢不淨 Neither defiled nor pure

2019年

不垢不淨

Neither defiled nor pure

南禪朋友假期愉快！

南禪精舍《般若心經》講述近尾聲，我在「不垢不淨」的講課

裡提到人容易在算盡一切得與失後再去做事情，計算得失本來

就是生存法則，談不上對或者錯！

對於一個想前進的修行者，「不垢不淨」確是必然要修學的。

人們都喜歡風光的事情，但每件成功的事情，都由處理「垢」

的概念做出來的，不能知道個人需要求進步的點，如何塑造好的成品（淨的概念），「不垢不淨」帶出大腦對「垢」的認

知，而讓願意前進的人蹲下來尋求自己的問題點。

唐朝鑒真和尚東渡日本，幾次的失敗再加眼睛也瞎掉，是否該

用業障論斷？！或者是想做事情的人們更該不計世俗的評價，

去做自己認為該做的事呢？！而平凡如我輩者，都是許多前進

者血汗下的獲益人！

「不垢不淨」化解自己的算計，為自我的前進跨越！

半寄（般若心經講課記念文，2019）

Friends of NanZen, hope you’re enjoying your vacation!

Our discussion of the Heart Sutra is nearly finished. In the session on

 “neither defiled nor pure” I mentioned that people tend to do things

 after calculating all the expected gains and losses. Calculating gains

 and losses is a kind of survival strategy, and it can’t be said to be

 right or wrong. For anyone on the path of Buddhist Practice, it’s

 necessary to know what is meant by “neither defiled nor pure.”

 Everybody likes it when things turn out well, but every successful

 endeavor inevitably entails dealing with some kind of “impurity.”

Now, if you don’t have a clear goal in mind, you won’t get good

 results (purity). The idea of “neither defiled nor pure” helps clarify

 what “purity” really is; it also helps someone intent on making

 progress to introspect on whatever problems one may be facing.

Consider the Tang dynasty monk Jianzhen; he failed multiple times

 

 in his attempts to reach Japan, and ended up losing his sight. Should

 

 we attribute his misfortunes to obstructive past karma? When

 

 attempting to do something, should one disregard conventional 

 

values and go ahead with it no matter what others think about it? 

 

Such ordinary practitioners as we are, we all benefit from our 

 

antecessors’

 

 experience gaining from their sweat and toil. This idea of “neither 

 

defiled nor pure” reconciles your contradictory perceptions, 

 

allowing 

 

you to move forward.

Banji (reflections on a series of talks on the Heart Sutra in 2019)

Master Ban Ji

 Translated by Ken Kraynak

 

前世今生2Past lives, present life2

前世今生2

Past lives, present life 2

修習佛法，個人總認為藉由佛法的智慧，看透自己不是單獨的個體，進而在複雜的人際脈絡裡，找到自己的立足點，這比去追尋飄渺虛無的前世更加有意義。

許多可以直接觸摸的佛法，一旦被帶往看不見的世界做著墨，徒增修行者無謂的疲憊感。一件事情藉由佛法弄清楚該怎麼辦才是最好的，實地去做，一旦衝開個人的極限，將感受到生命成長的喜悅，每一次對的著力點，步步在劃開前途，這種個人心靈的茁壯，應該是千金不換的。

修行志在追求對佛法的清楚與實踐，自己前世是誰！除了修行者本身有能力解開生命的枷鎖以外，一般人連立足點都無著落之際，探索前世也只是讓自己對時空更加錯亂而已！

個人很慶幸在年輕時候，紮下一些清楚的觀念，足以抵擋昏暗言論的襲擊，不在錯誤的信息裡窮打轉。

One thing I’ve learned from my study and practice of Buddhism is that we are not unitary individuals, but rather multifaceted beings. Add to this the complexity of interpersonal relationships and the task of figuring out your fundamental view of life, and it’s all much more meaningful and interesting than trying to figure out who we might have been in a past life.    

There’s so much in Buddhism that is directly accessible in the here and now that there’s not much point in groping around for things that we can’t directly experience; doing so is an exercise in futility. The best approach is to use the teachings of Buddhism to make things clear so that we can deal with them in an effective manner. Whenever we come up against our limitations, we should be pleased to have an opportunity to become more mature; every time we make some effort in a skillful way, we go a bit further on the path. This kind of spiritual growth is priceless! When you are sincere in your intention to understand the Dharma and put it into practice, you won’t take any interest in who you might have been in a previous life. Sure there are some highly advanced individuals who can recollect their past lives, but for most people there are much more pressing issues to be dealt with, in which case trying to figure out who you might have been in a past life only exacerbates your confusion. In my own case, I was lucky enough to have understood this clearly when I was still young, so I didn’t get involved 

with dubious or heterodox teachings.

 

王國維‧《浣溪沙》

山寺微茫背夕曛，鳥飛不到半山昏，

上方孤磬定行雲。

 

試上高峰窺皓月，偶開天眼覷紅塵，

可憐身是眼中人。

Wang Guowei, “Sands of the Washing Stream”

Mountain temple, hazy silhouette in the fading dusk behind; flying birds’ shadows disappear halfway up the darkening slopes; above, a solitary chime pins down the moving clouds.

Let me mount the summit, to gaze upon the moon so bright; the divine eye---let it open that I may see the red dust; alas, it is only me I see.

 

年輕時這首《浣溪沙》常伴著苦思佛法的自己，一心拼命的想解開眼前的障礙，哪裡會想到前世！哈哈！

This was the poem I frequently recited in my youth, while struggling to wrap may brain around some abstruse Buddhist doctrine. So when your full attention is occupied with solving the conundrums that are right in front of you, the question of past lives doesn’t even come up!

Master Ban Ji

  Translated by Ken Kraynak

 

 

前世今生1Past lives, present life1

前世今生1

Past lives, present life 1

         有人說：為什麼有些人會知道自己過去的生命是誰？（也就是上輩子）但仔細聽內容，大都會說自己的上輩子跟皇室有關係！哈

真要提到前世的話，如果只是身份問題倒是好解決！如果提到跟身份有關的恩怨時，上輩子就變得複雜了！人們總期望自己的過去是完美的，或下輩子是完美的，但人活在跟人相處的世界裡，其中演變的人生，恐怕是比上輩子是誰還重要的，人跟人的緣分至少是由一個家族開展出來，不是一個人的問題，透過通婚讓緣分的展現更加複雜，人生光是這樣的歷程，今生想釐清楚都有困難，更何況是前生！

Someone asked why it is that some remember their past lives. As I see it, it would be better to ask why in most of their past lives they were members of the imperial family! Ha!

Now, the real significance of our past lives is not so much who we were, but rather the emotional tones associated with them, which adds another layer of complexity. We naturally hope that our past lives were ideal, and the same goes for our future lives. Yet what’s more important is one’s current life, embedded as it is in a web of relationships formed as we interact with others. The family in which one is born is the primary stage in which these relationships get played out, with relationships through marriage adding another layer of complexity. So when it’s already hard enough to clearly understand the relationships of the present life, it’ll be even harder to make sense of our past lives!

 

       一個修行者透過今生努力的修持，也未必可以化解生活中人與人的歧異，例如；達賴喇嘛的流亡奮鬥，也是一世無法解決的事情。一世的事就複雜的可以，上輩子的事，真的只是自己身份問題嗎！？

果真許多人都是皇室家族再來重生，皇室已滅，真看到自己是皇室成員時，該當如何！？

佛法講的世界很廣大，有些世界肉眼看不到，人們容易在看不到的世界賦予想像，如果用今生的經驗反推，看不見的世界也不會太神秘的。

半寄

Even someone who’s devoted his entire life to Buddhist Practice may not be able to solve certain difficulties he has with others. Take, for example, the Dalai Lama; he’s spent most of his life in exile, and there’s not much chance that he will ever return to Tibet. When the affairs of the present life are already so complex, how could simply knowing who you were in a past life be of much use? Lots of people who claim to remember their past lives say they belonged to the imperial family in a previous incarnation, but seeing that the imperial family is no more, how should one feel about having been a member of it?

Buddhism speaks of various worlds that can’t be experienced with the normal sense faculties, and it’s easy for us to project our own imaginations onto these unseen worlds. However, if we use our experience of this world to extrapolate about these unseen worlds, they will seem less mysterious.

 Master Ban Ji

Translated by Ken Kraynak

 

 

Correct interpretation and Misinterpretation of Non-attachment

Correct interpretation and Misinterpretation of Non-attachment

People nowadays talk all the time about non-attachment. After investigating it, it is supposed to be a term used to make Buddhist teaching more easily comprehensible.

In practicing The 4 Noble Truths (suffering, its cause, its cessation, and the path to its cessation), the level of non-attachment is supposed to be located between ‘its cessation’ and ‘the path to its cessation’, which is Nirvana. Since everything in human world is totally irrelevant to a nearly-enlightened saint, it is obviously not necessary for him to attach or let go.

However, the teaching of non-attachment evolves into a daily expression and a sanctuary commanding others to follow, where a person who adheres appears to be ordinary. No one wants to become vulgar.

Apart from a catch phrase, a throwaway remark of non-attachment /letting go is self-contradictory since worldly people can not live without adhering or shouldering.  This teaching deserves deeply examining.

So does Buddhist Practice. But for adherence to examining the right path to Buddhism, how can a practitioner know if he advances?

I adhere to examining the idea I accept, and especially, the path I step on while striving to let go of what I was attached to. What a joy when having let go of the past! Therefore, the wise know clearly that adhering is indispensable.

Master Ban Ji
translation. Grace Tsai

不執著的正義與反義 Correct interpretation and Misinterpretation of Non-attachment

the Mūlamadhyamakakārikā.)

(原貼在2019.07.05)

 

不執著的正義與反義 Non-Attachment: Its True Meaning and Misinterpretation

 

時下人們常掛在嘴邊的不執著，真正去了解不執著的內容，「那應該是佛法教學上面為讓大家易於明白，而採用的詞語。」在苦，集，滅，道四聖諦的修道裡面，如果可以放入不執著的境界，應該是在「滅」而要進入「道」的境界，也就是要涅槃了，所以人世間的一切跟一個要證入涅槃的聖者，不再相干，當然也無須執著與放下。

只是，這不執著的教學方法，怎變成了日常用語，跟要求別人要這樣做的殿堂，彷彿執著了就只是凡夫俗子，而大家都害怕自己是俗人！？

掛在嘴邊的不執著，除了只是口頭禪以外，隨便說出的不執著、放下，如同常常在打自己的嘴巴，因為一般人不執著與不挑著，將如何生存！？這要思慮一下！

就是修行也一樣，不執意於佛法的道路究竟對不對，將如何知道自己是否有前進了！？

我時時都執著於檢視自己接受的想法對嗎？更執著於自己的腳步踏在何方！同時也努力讓自己能放下已經走過的執留，真能放下以往，又是如何欣喜啊！

所以，聰明的人們應該很清楚執著是必要的！

半寄

People often talk about non-attachment, but to truly understand it, we must recognize that it is a teaching tool in Buddhism, meant to simplify complex ideas. 

 

In the Four Noble Truths, i.e. suffering, its cause, its cessation, and the path to its cessation, if non-attachment applies, it belongs to “cessation” leading to the path, meaning one is approaching nirvana. At that stage, worldly matters no longer concern the enlightened one—there is no need to cling, nor even to let go. 

 

Yet, how did this Buddhist teaching become a casual phrase in daily life, even a demand imposed on others? It’s as if having attachments makes one an ordinary person—and people fear being seen as ordinary! 

 

When non-attachment becomes just a meaningless slogan, telling people to simply "let go" contradicts itself—because in reality, how can one survive without holding onto anything? This deserves deep examining! 

 

Even in spiritual practice, if one has no commitment to the Buddhist path, how can they know if they are progressing? 

 

I constantly hold on to examining my own thoughts and ensuring my steps are on the right path. At the same time, I strive to let go of what I no longer need—what a joy it is to truly move forward! 

 

Therefore, the wise know clearly that attachment is necessary.

Master Ban Ji