2026年1月20日 星期二

滅絕師太 2 Miejue Abbess 2

 滅絕師太 2

 

有一天阿牛從他的劍看到一些親屬在劍光裡頭閃爍,

 

想說自己已經有劍了,也該讓他們放心,

就跟自己的親屬說說話,

 

不料,這話被公公型的滅絕師太聽到了,

公公型的滅絕師太像得失智症般

亢奮的群起忿恨,


稱他們都是沒有昨天的華山大門派,

我們都不記得昨天了,

怎可能阿牛有昨天?

 

阿牛也看過被丟到失智院的華山門徒,丟到失智院,也沒引起注意,

還惹得失智院照顧的姑娘咬牙切齒,忿恨於華山派,


 

而這對於阿牛的惦記,卻連得「昨天失智症」的華山大門派,竟然意外的沒失智。



 

說也奇怪,這華山派一旦講起故事,都拿5百世興高采烈的講得口沫橫飛,

而「昨天」不被採用記錄在5世裡面,

 

他們已制權認定,這5世,3世,百千萬劫的計算式,是華山派才能有的制定,

 

旦出現其他計算式律誅殺,

 

但這華山派說失智就失智,讓他們稱霸武林,這計算式是

1+1=無限

1-1=無限

-1+-1=無限

(-1)-(-1=無限

 

 

阿牛有段時間也被華山派的計算式搞得天昏地暗,

直到確認

1+11-1

都不會直接=無限時,

才喘口氣來。

 

被華山派紙上劍譜害慘過的阿牛,

在鑄劍成功後,

是不可能再為那些紙上的計算式迷宮困惑,

 

那些華山計算式燒的火候不對,

要嘛把鐵燒得沒了蹤跡,

要嘛把鐵還原成土,


而寫那些計算式的華山派,連侯在夢裡也沒算出來過。

 

這樣搞,到達無限生命時,劍連影子還沒看過!

半寄




Miejue Abbess 2

One day, A-Niu saw the images of his relatives shining inside his sword.
He thought that since he finally had a sword,
he should speak to them and let them rest easy.

Unfortunately, the eunuch-like Miejue Abbess overheardhim. She reacted as if she were senile—suddenly overexcited and bursting into furious outrage.

She insisted that they were all from the Huashan Grand Sect, a sect with no past. “We don’t remember yesterday at all,” they said.
“So how could A-Niu have one?”

A-Niu had seen Huashan disciples sent to mental institutions.
No one cared.
Only the young women working there grew angry and resentful,
blaming the Huashan Sect.

But when it came to their concern for A-Niu, the great Huashan sect—usually ‘forgetful even about yesterday’—was unexpectedly not forgetful at all.

Whenever they told stories,
they excitedly talked about events from five hundred lifetimes ago.
But “yesterday” was never counted as part of those five hundred lives.

They claimed that only Huashan had the right to define time and numbers:
five hundred lives, three lives,
hundreds of thousands of kalpas.
Any other way of counting was forbidden and destroyed.

By choosing when to be “demented,”
the Huashan Sect controlled the martial world.
Their math looked like this:

(1)+(1) = infinity
(1)-(1) = infinity
(-1)+(-1)= infinity
(-1)-(-1) = infinity

For a while, A-Niu was completely confused by this.
Only after confirming that
1 + 1
and
 1
do not equal infinity
did he finally feel relief.

After being harmed by Huashan’s paper sword manuals,
and after forging a real sword himself,
A-Niu could no longer be trapped by meaningless formulas.

Huashan’s calculations burned at the wrong temperature:
either the iron disappeared,
or it turned back into dirt.
Even the Huashan sect, so busy writing out calculations,                     never managed to figure out the right timing—even in their dreams.

With methods like this,
even if someone lived forever,
they would never even see the shadow of a sword.

Master Banji

 


 

滅絕師太1 Miejue Abbess1

 滅絕師太1

 

昨天看南禪讀者很激動,有點不捨,也寫一下!

 

很久沒看到公公型變現的滅絕師太了!

害我們這些金庸迷好生孤單,

 

公公型的滅絕師太表演下滅絕手段,

社會有了華山幾大門派大會師,

這樣才熱鬧,不然都快百年孤寂了!

 

起因

很多人去讀鑄劍的方法,一大群人一輩子都還停留在書上的鑄劍方法裡,

 

突然有一天,看到有一個人怎麼把劍鑄出來了!

於是展開江湖追殺,

其中以公公型的滅絕師太最賣力,

因為別人手裡有劍,日夜睡不著。

 

根據阿牛表示,他從小資質差,只能玩泥巴,

有一天發覺泥巴裡面含有鐵,

就很努力地慢慢收集鐵,去鑄劍。

 

餓了就找東西餵飽自己,成天到晚也沒有什麼人來關心他,

當人們知道他手裡有劍的時候,

突然有很多人自稱是他的爹娘,

要來管東管西,

 

目的請交出劍來,廢掉你的武功。

 

阿牛覺得很奇怪,經常舉辦華山論劍的名門正派,

沒劍可論,也該看看妖魔亂舞該如何處理?

怎可能只注意阿牛手上的劍?

 

利用一堆只剩大腦直接反射的群眾,到處煽風點火,

 

這一堆沸沸揚揚的人們,

也沒腦認知這華山大門派,什麼時候這麽精進、勤勞在對付個人?

 

強裝做是別人的爹娘要教訓人,直接硬搶他們手上欠缺的劍,

 

天下就這等事最便宜,只有公公型的滅絕師太想得出來,

動動嘴,不可多得的寶物就入手。

 

讀者跟著看一下小說中的武林外傳,增長見識。

哈哈😄

 

半寄

 

Miejue Abbess1

 

Yesterday, I noticed intense emotional reactions among readers NanZen.
Out of a sense of sympathy, I felt compelled to write a few words myself.

It has been a long time since we last saw the eunuch-likeMiejue Abbess perform her familiar role.
Those of us who grew up reading Jin Yong have felt rather abandoned.

If this eunuch-like Miejue Abbess were to once again display her trademark tactics,
and if society could stage a grand assembly of the so-called Huashan orthodox sects,
things might finally feel lively again.
Otherwise, we are drifting toward a century of solitude.

 

How It All Began

Many people devote themselves to reading about methods of forging swords.
Yet a large number of them spend their entire lives stuck at the level of written techniques.

Then one day, someone actually forges a real sword.

At that moment, a witch hunt begins across the martial world.

The most enthusiastic participant is the eunuch-like Miejue Abbess
because she cannot stand seeing someone else holding a sword.

 

A- Niu claims that he was not smart from childhood and could only play with mud.

One day, he found iron in the mud.

So he slowly collected it to forge a sword.

When he was hungry, he found food himself.

No one cared about him day after day.

 

But once people heard he had a sword,
many suddenly showed up, saying they were his parents,
wanting to control him.

 

Their real aim was obvious:
surrender the sword,
and have your abilities destroyed.

 

 

A-Niu found this very strange.
The so-called orthodox sects frequently host Huashan Sword Debates,
yet they have no swords of their own.

Shouldn’t they also deal with the chaos and monsters in the world?
Why focus only on Ah Niu’s sword?

They use crowds who react without thinking
to spread rumors and stir trouble.

 


 

These noisy people never stop to think
why did the great Huashan sects suddenly put in so much effort

just to attack one person?

 

Pretending to act like parents,.
they directly grab the sword they themselves lack.

Nothing in the world is cheaper than this kind of behavior.


Nothing in the world is cheaper than this kind of behavior.
Only a eunuch-style Miejue Abbess could think of it—
just talk a little, and a rare treasure is yours.

Readers can treat this as a martial-arts story
and learn something from it.

Haha 😄

 

Master Banji

 

 

大師們The Masters

 大師們

 

有段時間我在研究這些大師級人物,證悟佛法境界的不同,太虛大師(1890-1947,參考下面AI資料)

相關於這些大師級人物,證悟佛法境界的描述內容理解,離現代人太遠,

 

這些年我努力筆耕,也是試圖再把前人走過的路,重新詮釋一遍,讓現代的佛法學習者,更易於理解這些艱澀的內涵。

 

對於華人佛教大師們,我個人最大的理解,是他們各人的思考模式都不相同,所造就的佛法也大大的不同,

而這些不一致的佛法境界,卻都受時代背景影響甚深。

半寄

AI資料:

太虛大師在自傳中詳細記錄了這三次心境的轉變:

1. 第一次證悟:19 歲(閱經開悟)

 地點: 谿汶溪西方寺

 經過: 當時他在寺中閉關閱讀《大藏經》,當讀到《大般若經》時,突然感到身心世界完全消失,進入一種「空寂靈光」的狀態。

 影響: 這次經歷讓他對佛法教理有了全新的理解,以前看不懂的禪宗語錄和深奧教義,從此都能隨心活用。他曾形容這是一種「心智玲瓏透脫」的感覺。

 

2. 第二次證悟28 歲(禪定證悟)

 地點: 普陀山錫禪院(閉關期間)。

 經過: 一夜他在聽聞寺院清晨的鐘聲時,忽然「心斷」(念頭徹底中斷)。等到再次覺醒時,發現已經過了一整夜。

 影響: 這次定境讓他對《楞嚴經》和《大乘起信論》中所說的「由覺而不覺」的緣起道理有了親身的證明,自此他的思想重心從「空明幻影」轉向了更有厚度的「淨空明覺」

 

3. 第三次證悟30 歲(唯識現觀)

 地點: 同樣在普陀山閉關期間。

 經過: 這次是在修習唯識觀時,證悟了「唯識因果」的法相,感悟到世間萬物因果井然紊亂。

 影響: 這奠定了他後來倡導「唯識學」以及「人間佛教」的理論基礎。)

 

The Masters

 

For a while, I studied several great Buddhist masters

and the different ways they reached enlightenment.

One example is Master Taixu (1890–1947; see the Databelow).

 

For modern readers, the way these masters described their experiences of enlightenment often feels far removed from today’s world, which makes their teachings hard to understand.

 

In recent years, I have kept writing because I want to explain these old paths in a new way, so that modern learners of Buddhism can better understand ideas that once felt difficult and abstract.

 

When it comes to Chinese Buddhist masters, my personal view is that each of them thought in a different way, and this led to very different forms of Buddhist teaching.

Even though their realizations were not the same, all of them were strongly influenced by the times they lived in.

 

Master Banji

AI Data

Master Taixu clearly recorded these three major changes in his state of mind in his autobiography:

1. First Enlightenment: Age 19 (Insight through Reading Scriptures)

• Location: Western Temple of WenxiCixi
• What Happened:
While staying in seclusion at the temple and reading the Tripitaka, Master Taixu suddenly experienced a profound realization when reading the Great Prajñā Sutra. He felt that his body, mind, and the entire world completely disappeared, entering a state of deep emptiness and clear spiritual light.
• Impact:
This experience gave him a completely new understanding of Buddhist teachings. Zen sayings and difficult doctrines that once seemed confusing became clear and usable in daily thought. He described this state as having a mind that was clear, flexible, and fully awakened.

2. Second Enlightenment: Age 28 (Realization through Meditation)

• Location: Xilin Chan Monastery, Mount Putuo (during a retreat)
• What Happened:
One early morning, while hearing the temple bell, his thoughts suddenly stopped completely. When he became aware again, he realized that an entire night had passed.
• Impact:
This deep meditative state allowed him to personally confirm the teachings in the Śūraṅgama Sutra and Awakening of Faith in the Mahāyāna about how awareness gives rise to delusion. After this experience, his thinking shifted from a focus on “empty and illusory clarity” to a more grounded and balanced state of “pure, empty, and aware clarity.”

3. Third Enlightenment: Age 30 (Direct Insight into Consciousness-Only)

• Location: Also during retreat on Mount Putuo
• What Happened:
While practicing Consciousness-Only (Yogācāra) meditation, he realized the principles of cause and effect within consciousness. He deeply understood that all phenomena in the world arise from orderly yet complex causes and conditions.
• Impact:
This experience laid the foundation for his later promotion of Consciousness-Only studies and his ideas of Humanistic Buddhism.