禪宗1 Zen Buddhism1

南禪朋友好！

說起禪宗我也花了好幾年去研究，個人對於禪宗是又愛又恨！

為什麼？

因為禪師簡潔俐落，但是佛法的根據混亂。

禪宗我最愛引用的是胡適先生的研究，他對《六祖壇經》及其

弟

子神會用考古的學術深入過，我常在講解禪宗的時候，總笑著

說：胡適先生被神會的俠骨柔情吸引（神會-無遮法會），反倒

忽略了神會講的禪法內容可商榷的點還很多。

 

印順導師《中國禪宗史》的研究也是鉅細靡遺。

 

近代高僧虛雲，面對參禪時候的奮力拼搏皆不是常人能比的，

但

我後來對這一類的參禪充滿了無限的同情，因為在孤單的参禪

裡面，禪宗的佛法內容所能提供的實在是太少了，還可能方向

是

有問題的！

例如；簡單的参悟『無我』就像拿小鏟子去挖山，路不會挖出

來，但清楚『無我』的佛法思想背景一定輕鬆許多，

我個人總覺得許多禪宗高僧走出來的路，都是靠著他們的宿世修

行經驗累積，而不是用簡單的『禪話頭』走入佛法的世界，也許

参話頭只是幫助他們再入定去接續之前的功力。

（我個人的研究）

無論如何，禪宗大師們在我心裏也是俠骨柔情的，高僧永遠是一

盞大大的明燈。

半寄

 

Zen Buddhism

Greetings, friends of NanZen!

 

I’ve spent several years studying Zen Buddhism, and I feel a love-hate relationship with it.  

Why? 

Because Zen masters are concise and sharp in their expressions, yet the doctrinal foundation of Zen appears chaotic. 

One of my favorite references is Hu Shih’s research. He has done in-depth research on The Altar-Sutra of the Sixth Patriarch and the work of Shen-hui, one of Huineng’s disciples, with an archaeological and scholarly lens. When I lecture on Zen, I often joke that Hu Shih was captivated by Shen-hui’s chivalrous and tender personality (Shen-hui- Buddhist gatherings with no limit on number of people or classes). But in doing so, he overlooked many debatable points of Shen-hui’s teachings on Zen practices. 

 

Venerable Yinshun’s Chinese Zen history is another significant work, remarkable for its detailed and comprehensive research. 

 

Then, there’s the great modern Zen master, Xuyun (Empty Cloud). His relentless efforts in meditation are extraordinary, far beyond the reach of most people. However, I’ve come to feel immense sympathy for such solitary meditative struggles. The content of Zen Buddhism offers too little practical support in such situations, and its approach might even have flaws. 

For example, trying to realize the concept of ‘no-self’ (anattā) through meditation alone is like trying to dig through a mountain with a small spade --progress is minimal. However, if oneunderstands the doctrinal background of ‘no-self’ in Buddhist philosophy, the process becomes much easier. 

 

In my personal view, many great Zen masters achieved their enlightenment not simply through the ‘Zen’s koans’ or ‘huatou’ alone, but through the accumulation of past-life spiritual experiences. The huatou might only serve as a tool to help them re-enter deep meditative states and continue their previously built foundation. (This is my personal observation.) 

Nevertheless, Zen masters remain figures of chivalry and tenderness in my heart. These great monks will always be bright guiding stars.

 Master Banji

 

頓忘前解 Sudden Re-realizing of Previous Understanding

頓忘前解

 南禪朋友好！

有大德問；我的修持主軸是什麼？

問這話的是主修南傳佛教的居士，

我想佛教徒都清楚《阿含經》內容的悶，除了悟道者看起來會興

奮以外，其餘都是埋頭苦幹！

讀《阿含經》最大的排遣，便是禪宗公案，我個人只是個簡單的

修行者，佛法經論都是可以修與研讀的，沒有特定非在哪裡不

可，不要冠上修行，佛法，就研究也很快樂啊🎉

 

然而，我們的教育系統裡都一定是要填上什麼的，或是說一定

要認定什麼的！

事實上我早就沒有這一類的認知，跟隨我的居士大德偏偏老師

居多，他、她們辛苦、我也辛苦！（哈！時寒，療癒一下）

記得『南禪的思維佛法社團』，社長前年提供福蓉靈訓禪師的公

案，

　　『靈訓禪師于是謹遵師命，打點好了行裝，又重新來到歸宗

禪師那兒。

　　歸宗禪師道：“近前來!”

　　靈訓禪師于是走上前，準備用心聆聽師父的講法。

　　歸宗禪師卻說：“時寒，途中善為。

　　靈訓禪師一聽此言，頓忘前解，心意豁然。（資料-指月錄）

 

這簡單的話語也曾舒心科技人的疲憊。

 如果問，我的修行主軸是什麼？

我的修行主軸是致力『頓忘前解』 

半寄

 

Sudden Re-realizing of Previous Understanding

  

Greetings, friends of NanZen!

 A layman, primarily studying Theravāda Buddhism, once asked me: 

‘What is the main focus of your practice?’ 

 

Anyone familiar with Buddhism knows how repetitive and gloomy the Āgamas can be. Unless for someone who has attained enlightenment, the texts may be discouraging and demand relentless effort from practitioners.For me, the greatest relief from reading the Āgamas has been Zen koans. 

 

I am a simple practitioner. To me, Buddhist scriptures and teachings can be both studied and practiced, without rigid boundaries. There is no need to attach oneself to a particular school or tradition. Even if we don't label it as ‘practice’, exploring the Dharma can still be joyful! 

However, our educational systems often require us to identify with something specific or conform to a particular framework. Personally, I let go of such notions long ago. Interestingly, many of the lay practitioners who follow my teachings are educators themselves. Their struggles are mine as well. (Ha! It’s cold--just a little joke for soothing it!)

 

I recall an example shared in the ‘NanZen Thinking Dharma Club’ two years ago. The head of the club introduced a Zen koan about Zen Master Lingxun: 

 Zen Master Lingxun, following his teacher’s instructions, prepared his belongings and returned to his teacher, Zen Master Guizong. 

Guizong said, ‘Come closer!’ 

Lingxun stepped forward, ready to listen attentively to his teacher’s teachings. 

Guizong simply said, ‘It’s cold--travel safely along the way.’ 

Upon hearing this, Lingxun suddenly realize again all his prior understanding, and became enlightened.  (Source: Book of Moon-directing) 

 

These simple words once brought great comfort to tech professionals exhausted by their work. 

 

So, if you ask me what my practice focuses on, my answer is: 

I devote myself to ‘sudden re-realizing of previous understanding.’ 

 Master Banji

 

 

 

 

賀新年2025 Happy New Year 2025

南禪朋友好！

賀新年2025

一個媽媽跟我訴說她養育小孩的辛苦，

我說您的小孩不是長大了嗎？

她說：當媽媽是一輩子的事！

半寄說：那是你們華人的事，不是我的事。

她說：那師父是什麼人？

半寄說：我不是人！

說罷！兩人大笑😊哈⋯笑話一則。

半寄

 Happy New Year 2025

 Greetings, friends of NanZen!

 🙏A mother told me her hardness of raising children.

‘Your child has grown up, hasn’t he?’, ask I.

She: Being a mother is a matter of a lifetime!

Banji: That is business of you Chinese, not mine.

She: Then where are you from, Master?

Banji: I am not a human being! 🙏

The end of the conversation! Both of us laughed. 😊

Haha, just a joke.

 Banji

 

 （大武山下春耕）(Spring plowing at the foot of Mountain Dawu)

中觀27道題 Nagarjuna’s Middle Way: Greed and the Greedy

 標題：中觀27道題

南禪朋友好！

貪與貪染者

《中觀27道題》觀察貪與貪染者，67頁第6行直接點出「但是對於阿毗達磨師而言，「人」不是勝義實有。

這裡也是《中觀論》的觀染染者品。

 

「人」不是勝義實有，換句話可以說「人」沒什麼好討論嗎？（哈）說這話的中觀論師們有笑傲江湖的架式！

 

記得苦讀《中論》時也是金庸小說的年代，

在苦悶的年代裡看到觀染染者都要拍案叫絕！

 

而今《中觀27道題》的作者更直接指出論師的立場是「人」不是勝義，

我每次想到都要微笑好幾天！

 

是啊！

憑什麼說大家都是貪婪者？

憑什麼說大家都有貪婪？

有人跟你的處境是不一樣的！（哈）

花的存在就是花，沒告訴「人」它的名字是貪。

而人的存在不是爲了貪染。

 

「人」不是勝義，直接跳過染缸指出「人」的錯覺比較值得討論，令人神情愉悅！

半寄

 

Nagarjuna’s Middle Way: Mulamadhyamakakarika

 

Desire and the One Who Desires

 

Greetings, friends of NanZen!

Nagarjuna’s Middle Way Chapter 6: Rāga-raktaparīkṣā. examines desire and the one who desires. On page 67, line 6, it directly states: "For Abhidharma scholars, “human nature” is not the ultimate truth or the permanent entity."

This is also the core idea in the Observation of Desire and the One Who Desires chapter of Mūlamadhyamakakārikā.

 

So, if " human nature" is not ultimately real, does that mean there's nothing to discuss about "people"? (Ha!) The Madhyamaka masters had an air of carefree grandeur, like heroes from The Smiling, Proud Wanderer!

 

I remember studying Mūlamadhyamakakārikā intensely during the era of Jin Yong novels. Even in those tough times, reading about Observation of Desire and the One Who Desires made me want to jump up and applaud!

 

Now, the authorrs of Nagarjuna’s Middle Way: Mulamadhyamakakarika state even more directly that the Madhyamaka position is: "Human nature" is not ultimately real.

Every time I think about this, I can’t help but smile for days!

 

Yes!

On what grounds do we say everyone is greedy?

On what grounds do we say everyone has desire?

Not everyone shares the same circumstances! (Ha!)

A flower simply exists as a flower; it never tells "people" that its name is greed.

Likewise, human existence is not for the sake of desire.

 

Since " human nature" is not ultimately real, why not skip the murky waters and focus on correcting misconceptions of ‘human nature’ instead? Now, that is inspiring and truly delightful!

 

Master Banji

 

 

空 Śūnyatā

空

南禪朋友好！

  有大德問起「空」是什麼？

我個人依據《中論》的「八不」濃縮成我個人想要探索的方向，

建立一套我自己要用的「空」思惟，

這樣子做長達30餘年，我常常去思索因緣裡的「空」常年建立由淺至深的探討，「空」需要熟悉「緣」的條件。

（也可以說；佛法「空」的認知建立在緣起。思考緣起不能出現矛盾）

《中觀27道題》進一步指出因緣的呈現與狀態-空。

半寄

Śūnyatā

Greetings, friends of NanZen!

Someone asked what "Śūnyatā" is.

Personally, I have condensed the Eight Negations from Nāgārjuna’s Middle Way and developed a way of thinking about "Śūnyatā" that I have applied for over 30 years. I have continuously reflected on "Śūnyatā" within causes and conditions and gradually deepened my understanding. In approaching the Buddhist idea of "Śūnyatā", it’s necessary to have a clear understanding of "conditions".

(In other words, the Buddhist concept of "Śūnyatā" is established on Dependent Origination. If one's reasoning contradicts Dependent Origination, the understanding is flawed.)

Nagarjuna’s Middle Way: Mulamadhyamakakarika further clarifies how causes and conditions manifest—this is Śūnyatā.

 

Master Banji

 

簡言之,「空」的定義就是「無不變性、無獨立性、無實在性」(印順導師

《般若經講記》),「空」所否定的是事物本質,並不否定事物的生滅變化現

象及其世間作用, 絕非甚麼都「沒有」! 正如夢中所見景象不真實,但不

能因此而否定夢境曾經出現及其影響。(擷取自香港佛門網)

 

In short, "Śūnyatā" means "no permanence, no independence, and no intrinsic reality" (Venerable Yinshun, Commentary on the Prajñāpāramitā Sūtras).

 

"Śūnyatā" denies the essence of things, but does not deny the arising, changing, and ceasing of phenomena or their worldly functions. It certainly does not mean "nothing exists."

 

Just as the scenes in dreams are not real, yet we cannot deny that they occur and leave an impact. (Excerpt from Buddhistdoor, Hongkong)

 

賀新年2025 Happy New Year 2025, friends of NanZen

 南禪朋友2025年 新年快樂！

   一年將盡，感謝南禪精舍潮州、台南讀書會的持續進行！為了

讀書會的講解把曾經只在我個人腦海中思惟過的佛法慢慢整理出

來，過程的煎熬一言難盡！

      從密密麻麻的大藏經，到白話文，到佛法以外的學問⋯⋯幾

乎行雲流水的匆匆，本來認為不可能寫出來的（只供自用），

用禪師一個聲音表白，「啊！」

         感謝海內外佛學者對「南禪精舍修行的探討」部落格的熱

情，

用寫心得的方式闡述佛法，只想縮短很多有心佛學者的徘徊。

願 佛日增輝 佛水長流。

半寄

 Happy New Year 2025, friends of NanZen!!

 As the year is coming to an end, I am thankful for the ongoing

discussions of NanZen Vihara book clubs in Chaozhou and Tainan!

I used to consider the Buddhist teachings which I have contemplated in my mind too vast to organize (and thus only for guides to my personal practice). However, in order to lecture in the book clubs, I try to organize and paraphrase them in plain words gradually.

 

By integrating Taishō Tripiṭaka densely crammed full of words with plain speech as well as knowledge other than Buddhism, I can finally clarify Buddhist ideas I have comprehended in public. As for the sufferings of turning ideas into plain words, it's a long story! As timerushes by like nearly like flowing clouds and flowing water, only the Zen masters’ sigh of ‘Ah !’ is left to express my mood.

   

I appreciate Buddhists at home and abroad who are enthusiastic about my blog "Search For Enlightenment with Nan Zen Vihara; An Investigation into Practice of Buddhism". I explain the Dharma by writing down (actual practice) experiences, merely aiming to reduce and shorten the hesitation of those who set their mind to Buddhist practice.

 Ma Buddha’s sun/virtue brighten the world

and the Dharma Water flow forever

Master Ban Ji

Translated by Grace Jui-hsin Tsai

 

 

 

 

 

無明夢幻2 Ignorance And Illusion 2

無明夢幻2

       我們去看佛法談了很多「心與心所」的問題，也就是我們的感官對應外界的一切知覺，

 我們也可以說它是修行者研究過人的心、意、志的說明。

想要修行成功必須越過人本身的障礙，所以必須研究心、意、志。

 在個人的修持裏如把「心與心所」轉換成「我與我不能超越的ㄧ件事加以挑戰」，

 例如；我與我生氣的一件事，不斷挑戰我為什麼要生氣，一直到躍過這件事情。

（當然這要清楚自我的心理力量，但這樣做賺得一分是一分）

這樣做建立起自己內心的力量成心智，

很多佛法的專有名詞便可以逐一清楚明白。

半寄

                           

Ignorance And Illusion 2

 "The mind and mental concomitants" have been widely discussed in Buddhism. To put it simply, they refer to how our senses correspond to all external perceptions. We can also say that it is the explanation of the mind, intention, and will, as studied by practitioners.

 To succeed in practice, one must overcome difficulties of human nature, so it’s necessary to study the mind, intention, and will.

 In my personal practice, I transform the term "the mind and mental concomitants" into “ challenge/elevate the situations between something I cannot surpass and I”.

 Take ‘challenging something making me angry and I’ as an example.

I continually challenge myself by asking why I am angry, until I surpass my anger.

(Of course, this requires a clear understanding of one's psychological strength, but doing so brings progress little by little.)

 This process builds inner strength and mental clarity, and many Buddhist terms can then be clearly understood one by one.

Master Banji

 

 

無明夢幻1 Ignorance And Illusion

 無明夢幻1

南禪朋友好！

有大德問到，一切是無明、夢幻的佛法問題。

我的回答是： 根據《阿含經》佛陀只說到無明，（也就是不明白）

 

現在講無明大夢，大夢兩個字會把修行的指標弄扭曲，

 

佛法是結構嚴謹的一套理論跟修行，任何要加進去的字眼，

都必須把頭跟尾說清楚，因為那關係到修行能不能成功！

嚴格講是神聖的一件事情。

哪是誰讓自己在做夢？

 

從大夢中醒來，如何證果位從來沒有看見被交代清楚過，

然後不懂無明的人又在無明前面加了「無始」，變成無始無明，

又把無明推得很遠，讓大家修行變成都是沒有希望的！

這些在佛法而言，已是誤解佛法的惡法。

這是學佛者，必定要清楚的點。

 

我個人的修行經驗是「無明」在善根裡面就可以修煉，為什麼！

因為善根是要歷經考驗的，

我們總不能說我們就是好人吧！哈(哈)

 

在面對很多是非、善惡，的題目時善根的衝突點就會上來。

 

一個有智慧的人如何不被自己的無明（情緒）、慾望牽著走而邁向光明面，這裡面的衝突、轉折、處理就是在衝破無明了！

 

Ignorance And Illusion 1

 

Greetings, friends of NanZen!

 

A disciple asked about the Buddhist question “All is ignorance (avidya) and an illusion (dream)”.

 

I replied that according to the Āgamas, the Buddha spoke only of ignorance (which means not understanding).

 

Now, the term "great illusion" or "great dream" can distort the guiding principles of practice. 

 

Buddhism is a religious philosophy equipped with well-structured theories and approaches to spiritual practice.

Any additional terms must be clearly explained from beginning to end, as they affect whether the spirtual practice will be successful!

 

Strictly speaking, it is a sacred matter and have nothing to do with dreaming.

 

How does one awaken from the great dream? There has never been a clear explanation on how to be enlightened from this.

 

Then, those who don’t understand ignorance added the word "beginningless" before ignorance, turning it into "beginningless ignorance," pushing ignorance further away and making the path of practice seem hopeless!

 

These are misunderstandings and harmful interpretations of Buddhist teachings.

 

This is something every Buddhist practitioner must be clear about.

 

In my personal practice, "ignorance" can be overcome in cultivating virtuous roots.

Why? 

 

Because virtuous roots must stand the test of conflicts.

We cannot simply declare ourselves to be virtuous people merely because we have made some donations, right? Haha!!

 

When faced with many issues of right and wrong, good and evil, the conflict of virtuous roots arises.

 

A wise person is one who does not let their ignorance (emotions) or desires control them, but instead moves forward to a bright and virtuous world.

 

The facing conflicts, modifying oneself and handling of these situations are the very process of breaking through ignorance!

 

 

 

挑戰 Challenge

挑戰

南禪朋友大家好！

       在已知的印度觀念「微塵土」中思考《中論》結果是具足挑戰，

在環環相扣的十二因緣中講斷我使、我慢，從來沒有大德反思，

環環相扣如何抽一個環節出來斷掉？

半寄

Challenge

 

Greetings, friends of NanZen!

 

Trying to analyze Nāgārjuna’s Middle Way with the Indian concep of “ minute dust particle” turns out to be challenging.  

 

When discussing breaking off self-indulgence and self-conceit in the interlinked chain of Twelve Nidānas, yet no one has ever questioned:

 

How can one extract a single link from an interconnected chain, and then sever it?

 

Master Banji

 

 

 

雜阿含經262經



南禪朋友好！ 

        10月讀書會補充，佛法裡面對對立性的探討很多，從佛陀的開示後一直延伸⋯⋯ 

雜阿含經262經 　　

      爾時，阿難語闡陀言： 　　「我親從佛聞，教摩訶迦旃延，言：『世人顛倒，依於二邊：若有、若無，世人取諸境界，心便計著。迦旃延！若不受、不取、不住、不計於我，「此苦生時生，滅時滅。」迦旃延！於此不疑、不惑，不由於他而能自知，是名正見如來所說，所以者何？迦旃延！「如實正觀世間集者，則不生世間無見；如實正觀世間滅，則不生世間有見。」 

　　（研讀《中觀論》可互為依據的經典雜阿含經262經，網頁往下拉南禪新竹安捷講解「空」《雜阿含335經》

）

 半寄

讀書會4 Book club4

南禪朋友好！

許多看不到南禪佛法文章的朋友，想方設法來看，激勵我再寫此篇。

Friends of NanZen!

This essay is for all those who haven’t been able to read some of my articles published by NanZen.

 

讀書會4

Book club 4

 

《中觀論》用了「不來不去」闡述時間與運動的「空」觀點。

近代科學認為時間、空間是一致的故用「時空」一詞。

在天文的星星爆炸研究中，認為古代星體的爆炸至今可見，

假設；我們曾生活在明代至今還有明代的福與障那是否代表我們個人的肉體、個人的遭遇中還有明代的時空力量牽制？

這樣一想跟明代有牽連的「曾經」似乎還沒完全燃燒完！

In the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), the expression “no coming, no going” describes emptiness in terms of time and motion.

Modern physics sees time and space as identical, hence the term “time-space.”

Astronomers claim that stars that exploded in the distant past can still be seen today.

Looking at it from the perspective of karma and rebirth, all of the good and bad karma you made in a past life 300 years ago is still with you, in your body and in all the fortune and misfortune you encounter; i.e., it’s contained in the space-time energy initiated 300 years in the past.

Looking at it this way, the events of 300 years ago are still having an effect in the present.

 

《解讀龍樹菩薩〈中論〉27道題》第20頁「佛陀的確說過，今生的某人和轉世的此人是『不一亦不異』。」

我個人的講解裡也曾說；如果每一刻的你都是存在著，那是不可能的事情。

（用生滅、擠的、壓縮的都不可能）

那每一刻的你如果不存在又當如何？（哈！這探討費了分分秒秒的時光）

On page 20 of the Chinese translation of Nāgārjuna’s Middle Way, an annotated translation of the Mūlamadhyamakakārikā (Treatise on the Middle Way), we read that the relationship between who you are now and who you were in a previous life is best described as “neither the same nor different.” The way I explain it is that who you are at one point in time is not an eternally self-existent entity, so there’s no individual that can be preserved or held onto by any means whatsoever.

Now, what are the practical implications of this doctrine? (Ha! Practitioners are completely immersed in time-light when cultivating not-self.)

 

時間與空間於佛法而言必須帶入業（福與障），這人群中的糾葛就夾雜與交錯時間跟空間，所以是另一種觀點。

一部簡短的《中觀論》論述了無我、時間、空間、福、業、修持內容的「空」觀點，

 

我個人也是從看到無字天書的迷茫中探討起來，

 

隨著時代中觀空的思想研究越見高明，佛法大幸。

半寄

From the Buddhist perspective, any discussion of time and space has to consider karma, both positive and negative. Karma is inextricably bound up with time and space, so it’s a whole other way of looking at it.

This concise Treatise on the Middle Way discusses emptiness from the perspectives of not-self, space, time, merit, karma, and spiritual practice.

My own approach has been to enter into a dialogue with these often-abstruse materials. Fortunately for students of the Buddhadharma, these days there are an increasing number of good books elucidating the doctrine of emptiness in the Treatise on the Middle Way.

 

Master Ban Ji

Translated by Ken Kraynak