不昧因果2 Unambiguous cause and effect 2

南禪朋友早安！ 

不昧因果2

Unambiguous cause and effect 2

       百丈禪師與狐狸的故事，我們在讀書會裡面都探討過了，

 我在讀書會裡面就直接講「說錯一句話有五百世的業報，

事實上是不可能的 」

 雖說這是立意本善的要告誡講經說法的人要小心，但是這樣的說法違背了佛法， 說錯一句話而有報應， 應該要探討為什麼會說錯佛法，說的人在想什麼？ 而不是只是想著報應，那不是佛法的本意！ 

（我在前一篇提到， 故事內容還可以商榷，到底是說錯一句話，還是一輩子都錯！） 

        我個人常覺得佛法到華人手裡變成糊裡糊塗的帳本！ 

 我不知道記載這些文字的人有沒有想過500世的折磨是怎麼個過日子的方法？

 如果寫的人有想到5百世的人變狐狸的日子要怎麼過？

 真的有慈悲心是寫不出來的， 

更何況那不是佛陀講的。 

 這些華人代代相傳的因果報應說法，影響華人至深， 是不是該到反思的時候了！ 

佛法講的正確時，從容往前走去。 

半寄

Good morning Nanchan friends!

Unambiguous cause and effect 2

        We have discussed the story of Zen Master Baizhang （百丈禪師）and the fox in the book club,

In the reading club, I directly said that "it is impossible to say a

 wrong sentence and have five hundred lifetimes of karma.

"

Although this is intended to be good, people who preach the

scriptures should be warned to be careful, but such statements violate

 the Dharma.

Say a wrong word and get retribution,

It should be explored why the Dharma is said wrongly, and what is

 the person thinking?

 

Instead of just thinking about retribution, that is not the original

 intention of Buddhism!

(As I mentioned in the previous post,

The content of the story can also be discussed whether it is a wrong

 sentence or a lifetime of mistakes! )

Personally, I often feel that Buddhism has become a muddled

 account book in the hands of the Chinese!

 

I don't know if the people who recorded these texts have thought

 about how the torture of 500 lives is a way to live?

 

What would happen if the person who wrote it thought of the day

 when a 500-year-old person would turn into a fox?

 

It is impossible to be written by one in a truly compassionate heart.

What's more, that's not what the Buddha said.

 

      These karma sayings passed down from generation to generation

 by the Chinese have deeply influenced the Chinese,

Is it time to reflect!

When the Dharma is correct, move forward calmly.

Ban-Ji

 

不昧因果1Unambiguous cause and effect

 

南禪朋友好！

Unambiguous cause and effect 

不昧因果1

    有人問說：

百丈禪師與狐狸的故事，「大修行者不落因果」

比較具體的內容是？

 

我說：去看央掘魔羅的案例，就知道了！

他就是大修行者還得接受果報的具體內容。

 

說到底一句「不落因果」跟「不昧因果」

真的能說的清楚到底為了什麼會變成狐狸！

這是華人學佛，喜歡舉的例子！

 

在《阿含經》還沒有得到重視的時候，

華人《祖師傳》的內容常常讓我們對惡報驚嚇不已，

拿《阿含經》出來比較，

央掘魔羅的故事脈絡清楚。

 

華人佛法把「百丈禪師與狐狸」這個故事解釋成把佛經說錯的果報，

但這中間到底是一句話錯，還是一輩子都錯，並沒有點明！

 實際上那不是一個有前後脈絡的故事，

像央掘魔羅、密勒日巴尊者故事完整易懂，

因為那是連續性質的造業力！

 

或許那個出家人一輩子都是講錯誤的經典詮釋，才比較嚴重吧！

 提供參考。

半寄

Hello Nanchan friends!

Unambiguous cause and effect 1(不昧因果1）

    Someone asked:

The story of Zen master Baizhang (百丈禪師)and the fox, "Great

 practitioners do not lose cause and effect" （大修行者不落因果）

More specific content?

 

I said: Look at the case of Yangdumoluo, (央掘魔羅)you will know!

He is a great practitioner and has to accept the specific content of the

 retribution.

 

In the final analysis, the words "do not fall into cause and effect" and

 "do not ignorant of cause and effect"

Can you really say clearly why you turned into a fox?

This is an example that Chinese people like to cite when they learn

 Buddhism!

 

When the Agama Sutra was not taken seriously,

The content of the Chinese "Patriarch Biography" often makes us

 frightened by the evil retribution,

Take the "Agama Sutra" for comparison,

The story line of Yangdumoluo is clear.

 

Chinese Buddhism interprets the story of "Zen Master Baizhang and

 the Fox" as the result of mistelling the Buddhist scriptures.

But whether it was wrong in one sentence, or wrong for the rest of

 his life, it didn't specify it!

 

In fact, it is not a story with context,

The stories of Yanguromaro and Milarepa are complete and easy to

 understand.

Because that is continuous karma!

 

Maybe that monk has been teaching wrong classic interpretations all

 his life, which is more serious!

 

for reference.

Ban-Ji

(Proof reading by Sophiea Kuo)

 

 

 

 

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