佛陀 Buddha

 

南禪朋友早安！

佛陀

Buddha

前面的貼文提到，

「竟然認為那些信牛戒、狗戒的人，前世也是相信牛戒、狗戒的！」

這個說法在佛學上除了是違反「不定論」以外，

在邏輯上會落入先有雞跟蛋的問題。

 

而「度疑離惑」被解釋成不再疑惑、不再畏懼時，修持的過程人性被抹殺！

 

我們可能懂或清楚ㄧ個問題後，再往下走都不再有疑慮的產生嗎？

 

佛法之所以值得追求、修持，是佛陀的教育沒有「定論」的存在，並且歡迎質疑，

大智者的教育是「度疑離惑」而不是不會再產生疑惑！

 

華人有一位禪師說：

他因為說佛法主張大修行者「不落因果」（不受因果控制，參照央掘魔羅的故事）

 後來他自己成了一隻狐狸，想問百丈禪師他到底錯在哪裡？

百丈禪師說：我再跟你對答一次！

狐狸變的老人說：「大修行者還落因果嗎？」

百丈禪師說：「大修行者不昧因果」（清楚因、緣、果）

然後那一隻狐狸就解脫而往生！

 

半寄

Good morning Nanchan friends!

 

Buddha

As mentioned in the previous post,

"Those who believe in the precepts of cattle and dogs also believed

 in the precepts of cattle and dogs in their previous lives!"

In addition to the violation of "indetermination" in Buddhism, this

 statement,

Logically, it would fall into a chicken-and-egg problem.

 

And when "eliminating doubts and dispelling confusion" is

 interpreted as no longer doubting and no longer fearing, the human

 nature in the process of practice is obliterated!

 

Is it possible that after we understand or clarify a problem, we will

 no longer have any doubts when we go down?

 

The reason why Buddhism is worth pursuing and practicing is that

 there is no "conclusive conclusion" in Buddha's education, and

 doubts are welcome.

The education of the great wise is to "eliminate doubts and eliminate

 doubts" rather than to stop doubts!

 

A Chinese Zen master said:

Because he said that Buddhism advocates that great practitioners "do

 not fall into cause and effect"

(Not controlled by cause and effect, refer to the story of

 Yangdumoluo)

 

Later he became a fox himself, and wanted to ask Zen Master

 Baizhang what was wrong with him?

Zen Master Baizhang said: I will answer with you again!

The old man who became a fox said: "Do great practitioners still fall

 into karma?

Zen Master Baizhang said: "Great practitioners are not ignorant of

 cause and effect" (know cause, condition, and effect)

Then the fox was freed and passed away!

      Ban-Ji

(Proof reading by Sophiea Kuo)

 

 

阿含經2"Agama Sutra" Eliminates Doubts 2

 

南禪朋友早安！

《阿含經》度疑離惑

"Agama Sutra" Eliminates Doubts 2

        在我個人以往的修行體悟裡挫折感一直很深。

為什麼！

因為在很多經文的解釋裡面，都是高僧大德們ㄧ步到位的開

悟，看似美妙的解釋曾經帶給我個人重大的挫折感！

只因坐破䈬團也達不到一步到位的證悟。

但913《阿含經》原文的「度疑離惑」充分說明了佛陀的教育，

是以修行者自己聽聞佛法後對原來的疑惑，豁然開朗！

 

「度疑離惑」的解析進一步充分說明，對問題的清晰、明白是

學佛法的一個重要關鍵！

 

清晰的思路，帶領修行者邁開步伐一步一步的往前，而非夢幻

想像的一步到位，美妙的一步到位說法，徒增實際修行的苦

痛，這世界上沒有一步到位的案例！

感恩《阿含經》原文的保存。

半寄

Good morning Nanchan friends!

"Agama Sutra" Eliminates Doubts 2

        In my personal practice and understanding in the past, I have

 always had a deep sense of frustration.

Why!

Because in the interpretation of many scriptures, it is the

 enlightenment of eminent monks and great virtues in one step. The

 seemingly wonderful explanations have brought me a great sense of

 personal frustration!

Just because you can't achieve enlightenment in one step .    It is

 useless to meditate hard, it is impossible to achieve enlightenment in

 one step.

However, the original text of the 913 "Agama Sutra" "eliminating

 doubts and dispelling confusion" fully illustrates the Buddha's

 education, so that the practitioners' original doubts after hearing the

 Buddha's teachings are suddenly enlightened!

 

The analysis of "Removing Doubts and Dispelling Confusion"

 further explains that clarity and understanding of problems is an

 important key to learn Buddhism!

 

Clear thinking leads practitioners to take a step forward step by step,

 rather than dreaming and imagining that one step is in place. The

 wonderful one-step approach will only increase the pain of actual

 practice. There is no one-step case in the world!

I am grateful for the preservation of the original text of the "Agama

 Sutra".

Ban-JI

 

 

《阿含經》1"Agama Sutra" Eliminates Doubts 1

 

南禪朋友好,

"Agama Sutra" Eliminates Doubts 2

      昨天讀書會中在討論《阿含經》913經文中的「度疑離惑」，這四個字被解釋成「不再疑惑，不再畏懼」。

      我說：不再畏懼是不可能，而勇智也是重複練習來的，佛法應該不會追求一步到位的成就（不再）。

寫在佛經上的字不是文字而已！

是一種修行要用與參考的關鍵指標，

像救命丹一樣，文字解釋有沒有拿捏好就變得很重要!

「度疑離惑」詮釋著聽聞佛法後的智力、判斷力起來，絕不是一步到位的說法，（解釋上，度字與離字不能不見了！）

 

智力持續性的增長，帶給了佛法修行者喜悅與不一樣的視野。

半寄

Hello Nanchan friends!

      In yesterday's book club, we were discussing the "elimination of

 doubts and confusion" in verse 913 of the "Agama Sutra". These

 four words were interpreted as "no more doubts, no more fears".

      I said: It is impossible to no longer be afraid, and courage and

 wisdom are also obtained through repeated practice. Buddhism

 should not pursue a one-step achievement (no more).

The words written in Buddhist scriptures are not just words!

It is a key indicator for practice and reference,

Like the life-saving pill, it becomes very important whether the text

 explanation is well grasped‼ ️

" elimination of doubts and confusion" interprets the intelligence and

 judgment after hearing the Dharma, it is by no means a one-step

 statement.

 

The continuous growth of intelligence has given Buddhist

 practitioners joy and a different vision.

Ban-Ji

(Proof reading by Sophiea Kuo)

 

 

思辨 Thinking And Reasoning

思辨  Critical thinking

 

偶爾聽到一些說法，提到佛法的進步障礙「戒禁取」的牛戒，狗戒，（學牛、學狗的意思）竟然認為那些信牛戒、狗戒的人，前世也是相信牛戒、狗戒的！

這些認知已經落入了佛法大忌的「定論」。

 

不要說指出過去生某人是誰，一個有「定論」的人是寸步難行的，當自我認知的世界已經畫出固定的範圍時，請問如何移動、變化！

 

這些佛法最忌諱的「定論」不去認真推究，卻很草率地認定某種行爲、思想認同一定是延續性質的，失去佛法精要「不定論」的價值！

 

很簡單的「定論」價值觀抹煞了佛法，這如同只以眼見為憑，

 

但「定論」卻是易於傳播與講述的，而人們該深慮當自我的認知與創作都被固定的時候，教育與努力的成果會在哪裡出現？

思辨為佛法第一課。

半寄

At times, we hear arguments about obstacles to the progress of Buddhism, such as the attachment to precepts (sīlabbata-parāmāsa), exemplified by the so-called "ox precepts" or "dog precepts" (practices imitating oxen or dogs). Some even go so far as to claim that those who follow these precepts must have done the same in past lives! 

 

Such views fall into Buddhism’s greatest taboo—‘law of immutability’. 

 

Leaving aside the question of identifying someone’s past life, a mind bound by ‘law of immutability’ is incapable of progress. When one’s worldview is rigidly defined, how can there be movement or transformation? 

 

Buddhism cautions against such rigid assumptions, yet many hastily conclude that certain actions or beliefs are simply a continuation from the past, ignoring the essential Buddhist principle of ‘law of impermanence’.

 

‘Law of immutability’ erase the true essence of Buddhism—just as relying solely on what is seen limits deeper understanding. 

 

Yet, views of ‘law of immutability’ are easy to spread and explain. This raises a crucial question: If personal understanding and creativity are locked into rigid frameworks, where will the fruits of education and effort emerge? 

 

Critical thinking is the first lesson in Buddhism.

Master Banji

我慢 Self-centeredness

南禪朋友好！

 我慢

通常在講解我們必須對別人的處境理解時，會用「同理心」的角度出發。

佛典（佛經加論師論典）常常會運用邏輯思維來辯證一個觀念，會應用到那如果不是你的處境或經歷過的事情，我們能理解、同理嗎？

 

我本身大概年紀大了，也感受到很多事不是一個人的經驗或是讀過多少書就能理解的，進而，對事物的看法都盡量謹慎，忌諱自己站在主觀意識去說事情，有時自己的事都說不清了，更何況是別人的，想到這裡佛經的「我慢」修持ㄧ併上來！

 

而學過佛典（佛經加論師論典）邏輯辯證的人，會很清楚「同

理心」這個詞是有很大程度侷限的，因為你只能同理你曾經有

過的經驗，那未曾有過的經驗呢?

半寄

 Self-centeredness

 

When explaining something to someone, it’s necessary to understand

 where they are coming from, which is a function of empathy.

The Buddhist scriptures and commentaries often use logic and

 reasoning to analyze a doctrine or point of view, but such an

 explanation will be difficult to understand if makes reference to

 things which are not part of our personal experience.

 

By virtue of my age, I’ve found that many things remain not well-

comprehended, even with more personal experience or reading more

 books. As a result, I’m very careful not to explain things based on a

 purely subjective point of view. Sometimes it’s hard to explain even

 matters pertaining to myself, so it’s no wonder that it can be even

 harder to explain things pertaining to others. This is related to what’s

 called “self-centeredness” in the Buddhist scriptures.

 Now, anyone with some knowledge of how the scriptures and

 commentaries use logic and reasoning to analyze a doctrine or point

 of view will know that our capacity for empathy is very limited,

 since you can only relate to something you have previously

 experienced; it’s very hard to relate to something you’ve never been

 through.

  Master Ban Ji

 Translated by Ken Kraynak

 

意解脫、身作證 Liberation of mind and verification by the body

 

南禪朋友早安！

意解脫、身作證

Liberation of mind and verification by the body

昨天在台南讀書會用一個半小時的時間講解阿含經第1091經文

的「意解脫、身作證」。

華人在《阿含經》傳入以後一直以拋棄式束諸高閣的態度來面對祂，

然而《阿含經》是佛陀當時的教學及佛陀對生活態度的最忠實記載！

當禪宗的教學與思想在各地傳開以後，多少修行者為了「開

悟」窮一生之力而焦頭爛額，

而開悟的內容到底是什麼？開悟的人既便說了，沒有經過開悟

境界的修行者一樣是一頭霧水！

「開悟」的內容被弄成玄學式的講解比比皆是。

這個困住廣大修行者的開悟內容，就是《阿含經》的「意解

脫、身作證」。

我在上課中提到「意解脫」已經牽涉到大腦的意識型態束縛整個得到超越，

Liberation of mind and verification by the body

Yesterday at the book club in Tainan I spent an hour and a half

 explaining the meaning of the terms “liberation of mind” and

 “verification by the body” in Sūtra 1091 of the Saṃyuktāgama.

When Chinese Buddhists take the trouble to read the āgama section

 of the scriptures, they tend to 

do so with a dismissive attitude, not realizing that this is where we

 find the most faithful records of how and what the Buddha actually

 taught!

Once the Chan school had become popular in China, not many

 Buddhists were willing to spend a lifetime struggling to attain

 enlightenment.

Then there is the question of what enlightenment actually is. Now,

 there might be an enlightened master who explains it, but if it’s quite

 beyond your range of experience, how could you possibly

 understand it?

Enlightenment became widely discussed as a metaphysical doctrine.

This greatly limited our understanding of enlightenment, hence the

 need to understand what is meant by “liberation of mind” and

 “verification by the body” in the āgama section of the scriptures.

During the book club I explained that “liberation of mind” means

 completely transcending all obstructions of the mind.

 

再加上身體進入大腦可以感知的世界，「意解脫、身作證」六

個字清楚明白寫出有關開悟的境界內容。

修行的路走越遠，越清楚佛法的殊勝，那麼久遠的年代，佛陀

運用現代人才能理解的身、心字眼去描述修行成功的世界，這

對於我是歎為觀止！

半寄

Next comes experiencing the world through the body, so that

 “liberation of mind” and “verification by the body” give a clear

description of the state of enlightenment.

The further you go along the path of spiritual practice, the more you

 come to appreciate the excellence of the Buddhadharma. Although

 the Buddha taught all this in ancient times, it’s amazing that his

 diction and manner of describing the state to be attained through

 spiritual practice is perfectly intelligible to us today!

  Master Ban Ji

  Translated by Ken Kraynak

 

 

昏沉 掉舉 Drowsiness and agitation

 

南禪朋友早安！

昏沉掉舉

Drowsiness and agitation

佛法討論

這兩天有大德跟我討論到雙向溝通的問題。

雙向溝通的見解網路上面處處可查，這裡想要補充在佛經裡面

屬於溝通的運用，

 

佛法對於理性的探討大都是應用「觀察」。

 像是察覺到自己的恐慌，昏沉（屬於大腦不清楚狀況）接下來

就是慢慢地去克服這些障礙自己的知覺！

當人性處於懦弱階段的時候，大部分人都只想保護自己，這個

時候溝通是完全無效的，所以佛法提出想要修行的人要具備

「察覺自己」的能力，想進步的人，從察覺到自我的懦弱開

始，進而展開「自我克服，」

Dharma discussion

Over the past two days I’ve been discussing with a layperson the

 question of two-way communication.

This topic is widely discussed on the internet, and here I’d like to

 talk about how it’s used in the Buddhist scriptures.

In the Buddhadharma rational inquiry is mainly a function of

 observation.

像是察覺到自己的恐慌，昏沉（屬於大腦不清楚狀況）接下來

就是慢慢地去克服這些障礙自己的知覺！

當人性處於懦弱階段的時候，大部分人都只想保護自己，這個

時候溝通是完全無效的，所以佛法提出想要修行的人要具備

「察覺自己」的能力，想進步的人，從察覺到自我的懦弱開

始，進而展開「自我克服，」

Dharma discussion

Over the past two days I’ve been discussing with a layperson the

 question of two-way communication.

This topic is widely discussed on the internet, and here I’d like to

 talk about how it’s used in the Buddhist scriptures.

In the Buddhadharma rational inquiry is mainly a function of

 observation.For example, first you become aware of your fear or

 drowsiness (a lack of clarity), and then you set about overcoming

 the obstacles to clear awareness.

Whenever we are feeling weak, we tend to think only of self-

preservation. At this time communication is completely ineffective,

 and this is why we need self-awareness. To make progress on the

 path, we need to have the capacity to become aware of this feeling

 of drowsiness whenever it arises, so that we can then overcome it.

 

克服中起來的思考便是克服「昏沉」。想要克服，就會看到自

己的條件跟努力中哪裡不對？

為什麼前進不了？這一切一旦引發（就緒）以後，就開始可以

克服大腦中的不清楚、不清明！

 而達到前進目標想前進的大德，先丟掉圓滿的觀念，想圓滿就

見不得髒！做農夫怎可能身體不髒！（指面對自我的人性，修

行者耕心田，哪一塊田是乾淨的?)

撥開人性的萬重山，只要能露出一絲清明，則溝通處處到位！

半寄

This means conquering our drowsiness. In the process of striving to

 conquer it, we come to recognize both our strengths and

 shortcomings.

Why do we fail to make progress? Only if we are properly prepared

 will we make progress in overcoming the impediments to seeing

 things clearly.

Now, one of the biggest obstacles to making progress is

 perfectionism, the inability to accept any kind of dirt. It’s not

 possible to grow food without getting dirty! (It’s a matter of facing

 your own stuff; in cultivating the field of the mind, you’ve got to be

 willing to get your hands dirty.)

In exploring the boundless vistas of the human mind, as soon as you

 gain even a fleeting view, then you’re ready to communicate

 effectively!

Master Ban Ji

Translated by Ken Kraynak

 

頓忘前解 Instantly forgetting previous understanding

南禪朋友好！

 頓忘前解

Instantly forgetting previous understanding

最近看以《阿含經》為主的南傳佛法裡面教授了很多修定的方法，讓心意志達到堅強！

而北傳佛法在缺乏《阿含經》支撐的架構下，演變出另一種風格。

Instantly forgetting previous understanding

I recently read of  approaches on concentration practice taught in

 southern Buddhism, of which the āgama section is the main

 scriptures, to strengthen our mind and will. 

The northern branch of Buddhism doesn’t pay much attention to the

āgama section of the scriptures, and it has developed its own style.

 

以禪宗禪師而言，處處可見禪師自己領悟佛法的表達，

例如；「靈訓禪師走上前，準備用心聆聽師父的講法。歸宗禪

師卻說：“時寒，途中善為　。(指月錄)

靈訓禪師一聽此言，「頓忘前解，」心意豁然。

「頓忘前解」其實我修持到現在也只做這件事，人在心、意、

志裡面不斷地吸收知識，人體大量的累積經驗下，要如何「頓

忘前解」呢？

每次我只要看到禪師們對自己領悟佛法的表達，到現在還是感

動不已！

春天將盡，禪師又說：不待春風花不開，及至花開又吹落。

半寄

When you are familiar with the literature of the Chan school, you

 come across numerous passages in which a Chan master gives

 expression to his realization of the Buddhadharma.

 

Take, for example, the anecdote in which the Chan master Lingxun

 goes to the lecture hall, sits down, and begins to settle his mind in

 preparation for the talk, whereupon the Chan master Guizong says,

 “It’s cold out; take care when you’re on the road.”   (Source: Book of Moon-directing) 

 

On hearing this, Lingxun replies, “Instantly I forget my previous

 understanding,” indicating that his mind had attained a state of

 openness and clarity.

 

In fact, this is what I have been practicing all along. We

 are constantly absorbing knowledge with our heart, mind, and will.

 So how can we suddenly forget all the previous understanding we

 have accumulated over time?

 

I never fail to be amazed by the Chan masters’ expressions of

 awakening.

 

When spring is nearly finished the Chan master says: Flowers don’t

 bloom until the spring wind blows; first they bloom, then they

 whither.

constantly absorbing knowledge with our heart, mind, and will. So

 how can we suddenly forget all the previous understanding we have

 accumulated over time?

 

I never fail to be amazed by the Chan masters’ expressions of

 awakening.

 

When spring is nearly finished the Chan master says: Flowers don’t

 bloom until the spring wind blows; first they bloom, then they

 whither.

Master Ban Ji

 Translated by Ken Kraynak