南禪精舍_半寄導師_破身見

南禪精舍_半寄導師_禪宗(3)證悟

南禪精舍_半寄法師_虛雲老和尚

南禪精舍_半寄法師_大乘(1)佛說

南禪精舍_半寄法師_禪宗(2)三昧

南禪精舍_半寄法師_禪宗(1)南泉

南禪精舍_半寄導師_心不相應 (2/2)

南禪精舍_半寄導師_心不相應 (1/2)

南禪精舍_半寄法師_業障說

南禪精舍_半寄導師_跨越生死關

不一不異Neither unity nor diversity

不一不異Neither unity nor diversity

 

瑞欣提問說，靈魂可以滅，那之前說能量不滅有無衝突？

我的回答是沒有衝突，錄影檔的不一不異是確立佛法思想，如果靈魂不滅就是能量的轉移問題，這又是另一個話題。

假如，我有大福報，靈魂會跟著升級到天人的能量，假如我造大惡業，必須入三惡道，靈魂可以從人變豬變螞蟻，這樣的能量轉換是巨大的。

不管變天人或者螻蟻，還是起了變化，所以不能說是「一」的固定體，中觀一直要說明的就是變化，因緣會起變化。

如果靈魂可以是固定不滅的，那業力說也無法成立。

這樣就變成做好事跟做壞事是一樣的待遇！

能量如果被證實是不滅，那人們對自己要做的事就會小心，因為好的跟壞的行為都會產生對自己的牽動力。

能量可以轉移，那太棒了！做好事可以累積，做錯了事可以迴轉向上，人生只要願意努力，大家都有機會，這才是佛法，不是只有懺悔而已！

半寄

Juihsin asked whether the idea that the soul can be extinguished conflicts with the principle of energy conservation. 

 

My answer is that there is no conflict. The concept of "neither unity nor diversity," as I explained on my Youtube video, aligns with Buddhist thought. If the soul were eternal, it would simply be a matter of energy transfer, which is another issue.

 

For example, if I accumulate great merit, my soul may ascend to a heavenly realm with higher energy. If I commit great evil, I may fall into the three lower realms, transforming from a human into a pig or an ant. This is a significant energy transformation. 

 

Whether one becomes a celestial being or a tiny insect, there is still change, so the soul cannot be a fixed, unchanging entity. The Mūlamadhyamakakārikā (Middle Way) philosophy emphasizes change and dependent origination. 

 

If the soul were permanently unchanging, the law of karma could not hold, as good and evil deeds would have no differing consequences. 

 

If energy is indeed indestructible, people would be more mindful of their actions, knowing that both good and bad deeds create personal consequences. 

 

It is wonderful that energy is transferrable!—good deeds can be accumulated, and mistakes can be corrected. As long as one is willing to make efforts, everyone has a chance. This is the essence of Buddhism—not just repentance, but continuous effort and transformation.

Master Ban Ji

南禪精舍_半寄導師_不一不異(2/2)

南禪精舍_半寄導師_不一不異(1/2)

瑞欣提問說，靈魂可以滅，那之前說能量不滅有無衝突？

我的回答是沒有衝突，錄影檔的不一不異是確立佛法思想，如果靈魂不滅就是能量的轉移問題，這又是另一個話題。

假如，我有大福報，靈魂會跟著升級到天人的能量，假如我造大惡業，必須入三惡道，靈魂可以從人變豬變螞蟻，這樣的能量轉換是巨大的。

不管變天人或者螻蟻，還是起了變化，所以不能說是「一」的固定體，中觀一直要說明的就是變化，因緣會起變化。

如果靈魂可以是固定不滅的，那業力說也無法成立。

這樣就變成做好事跟做壞事是一樣的待遇！

能量如果被證實是不滅，那人們對自己要做的

事就會小心，因為好的跟壞的行為都會產生對自己的牽動力。

能量可以轉移，那太棒了！做好事可以累積，做錯了事可以迴轉向上，人生只要願意努力，大家都有機會，這才是佛法，不是只有懺悔而已！

Grace asks, “Doesn’t that spirit is not eternal contradict ‘immortality of energy’ we talked of before?”

My reply is ‘No’.

My statement on Youtube video confirms Buddhist teachings of “without unity(anekārtha) and without diversity(anānārtha)”.

As for whether some spirit can be permanent, it is another issue about energy transfer.

Supposed great good karmic results can advance one’s spirit to become a deva, and great bad ones descend it to Three Evil Paths(realms of hell, hungry ghost, animal). The energy involved in transforming a human’s spirit to a pig’s or an ant’s is sure to be tremendously huge.

Whether being transformed to be a deva or an ant, its essence has changed. And therefore there is not a static essence, ‘Unity’. This is what Mūlamadhyamakakārikā tries to stress all the time: essences in all phenomena are not static or definite. They will change, and so will ‘Causes and Conditions.

If spirit is eternal, the theory of karma will be invalid. And good deeds and bad deeds will be paid all the same.

If ‘immortality of energy’ is verified to be true, people will pay attention to what they do because all their behaviors, good or bad, will become forces to affect themselves.

It is great that energy is transferrable! Thus, good deeds can be accumulated, wrong deeds can be mitigated and turned around upward. Everyone has his chance in life as long as he is willing to make efforts. Other than repentance, this(everyone has his opportunity) is what Buddhism really advocates.

Ya-ling says it is impossible for one to travel through time and space to kill his grandfather. Because, after traveling back to the past, he may not know his grandfather or is not back as a human at all. It needs ‘I’ at the present (‘I-Now’), which can be viewed as ‘Unity’(a static and definite essence), to go back to kill my grandfather. And it needs all requirements, such as condition changes and energy transfer, to be satisfied to make me my grandfather’s grandson. So there is not a static essence, ‘Unity’. The notion of ‘Unity’ is invalid and therefore confirms ‘immortality of energy’.

“Is my interpretation right, Master?” asks Ya-ling.

Translated by Grace Tsai

Proofread by Sophiea Kuo

南禪精舍_半寄導師_善根的超越(一)

悉達多的流浪故事

悉達多的流浪故事 Episode XXX II (The Final Episode)

書名:悉達多的流浪故事(人性與狼的奇遇記)   Siddhartha  作者:半寄

悉達多的流浪故事32( 完結篇)

悉達多回到他待過的村莊，村民很久沒看過他，大家都想知道他去了哪裡？在修學什麼功課 ?這一次他很驚訝，自己沒有想要傳達什麼想法，只是想試驗自己，再次進入人群會有什麼不一樣的感覺 ?

修學的定力，讓他覺得人群一下子很近、一下子很遠，時間跟空間的感受都跟以前不一樣，很多時候時間、空間很陌生。應該說是舊的感覺已去，新的感覺一直在隨著時間、空間，『更新』。

這種感覺如何跟人們說去？!

悉達多想起「空」的修學裡面，提起因與緣的改變。透過修學的因素，自己塑造另一個自己，也改變跟人們的互動對待，全新的生活，不一樣的感官。

只是這一切，似乎是一個幽默，到頭自己竟然無法說出那樣的感覺！

真的是屬於捻起一朵花的微笑嗎？

空中無言

半寄

Episode XXX II (The Final Episode)

When Siddhartha finally returns to the village, everyone wants to know where he has been and what sort of practice he has been doing.

This strikes Siddhartha as ironic, since he had no intention to talk about what he has learned, but simply wanted to test himself and see what it would be like to be amongst lots of people again.

Practicing samādhi has made him feel that people are at times very close, and at times far away. His experience of time and space have changed. Oftentimes, time and space seem unfamiliar, probably because even though his previous perception is gone, his new perception of time and space is still taking shape.

How can this sort of feeling be conveyed to others?

Siddhartha thinks of the changing causes and conditions in the study and practice of emptiness. Through his spiritual practice, he has transformed himself and how he interacts with others; he has a whole new life and a new way of using his sense organs.

In a way, it all seems quite humorous, but in the end, how could such an experience be put into words?

Perhaps all that can be done is to flash a knowing smile when the flower is picked up and held aloft.

In the air is silence.

Master Ban Ji

Translated by Ken Kraynak  

 

 

 

 

                                                               

悉達多的流浪故事31 Episode XXX I

悉達多的流浪故事31

日常生活形成的慣性，是一種安定，也是一種壓迫，日復一日的過去、現在、未來，形成一系列的輪轉，想要明天的人們，欣喜的期待，不願時光過去的人們，奮力沉膩，而想要現在的人們努力以赴的耕耘。

悉達多在腦海裡浮現人們在歷經生活的點滴，不管人們願不願意，生活的形態，讓人們樂在其中，或者身陷其中。

我就是想要你得到一點自由，悉達多持續跟「自己的身體對話」，現在你總算有力量，讓輪轉的時代巨輪，不能一直逼迫著你。

流浪也挺不錯的，你親眼看見很多事，更跟狼進行搏鬥，很多的經歷把你鍛鍊的很好，如果不去流浪怎能知道?

悉達多的大腦、身體互相感謝對方，感謝雙方的努力，讓自己有些自由，做到一些不被撼動，只一些，便如同甘露一般，滋養著自己，在生活裡從容。

半寄    

 Episode XXX I

The habits formed in daily life bring a sense of stability, but can also be oppressive. In the constant passage of time formed of events past, present, and future, those who want tomorrow have joyful expectations; those who don’t want time to pass by wallow in the past; and those who want the present fully apply themselves to the job at hand.

Pondering all the things encountered in life, whether wanted or not, Siddhartha finally realized that we can find happiness in them, or get trapped by them.

“I just want you to have a little freedom,” Siddhartha continued to say to his body. “Now you finally have enough strength to not be dragged about by the wheel of time.

“Wandering is quite good. You have seen a lot of things with your own eyes, and you have even grappled with a wolf. If not for wandering, how could you have possibly learned so much?”

Siddhartha's brain and body thank each other for their respective efforts, providing him with enough freedom to attain some insights which are modest but unshakable, and as nourishing as nectar, bringing about a calm and composed approach to life.

---Master Ban Ji

Translated by Ken Kraynak  

 

 

 

 

 

悉達多的流浪故事30 Episode XXX

悉達多的流浪故事30

悉達多明顯感受到，自己跟以前不太一樣，一股不能被輕易撼動的力量，在他心裡產生，愈來愈清楚指導者教給他的學問，是一種可以被實踐出來的力量，不是只能供奉膜拜的經典。

過去生命裡的自我纏縛，人與人之間相互的影響，大部分時間都是矇懂的，很多時候對自己也常常束手無策。

 

以前你生病的時候，我好害怕，悉達多跟自己【身體】說著 : 害怕你從此沒辦法好了 ! 你讀書的時候，我也怕，怕你書讀的不好，後來，你去賺錢，我一聽說別人賺錢的數目，更是對你絕望，覺得你完了，自從大腦意識到你的存在，我除了短暫的快樂，其餘時間都在憂慮著你，還帶著你到處流浪，一心想著怎樣才能解決我們的麻煩，讓【大腦，身體】都得到一種安定。

一種無處不在的自我生存憂慮，在身體、心裡，到處充斥。

總算，費了那麼大的力氣，把自己搞定，滄桑喔 ! 沒想到搞定自己，「這件小事」，竟然很滄桑。

半寄

Episode XXX

Siddhartha clearly felt that there was something different about himself. A force that could not be easily shaken had emerged in his heart. It became increasingly clear that the knowledge taught to him by his root teacher was something that had to be practiced, rather than worshiped like an idol.

In the past, he had little understanding of the self-entanglement and complex interpersonal dynamics that so often left him so very confused and at a loss as to how to proceed.

“In the past, whenever you got sick,” Siddhartha said to his body, “I worried that you would never recover. And when you were studying, I worried that that if you didn’t do well and get good grades, then later on you wouldn’t be able make as much money as others make, so I started to feel that you were beyond hope. Ever since I became aware of your existence, apart from a few moments of happiness, I have been constantly worrying about you. And as I took you along on my wanderings, I continually thought about how it might be possible to make an end of my troubles and bring peace to body and mind.

After making every endeavor and experiencing all the vicissitudes of life, I’ve finally figured out who I really am. It is hard to imagine such a small matter would be so painful and exhausting.

Master Ban Ji

Translated by Ken Kraynak  

 

 

 

 

 

 

悉達多的流浪故事29 Episode XX IX

悉達多的流浪故事29

元素裡面有其他的元素，一層次一層次的拆解，因素齊全就可以組織，因素消失時，個體或整體都會散去，這些可以因為元素而存在的一切，也可以因為元素而消失的一切，是【空】在做媒介，沒有【空】的存在，元素只能是固定的個體，絕對無法轉變，組合或消失。

 

悉達多像發現新大陸般，狂奔的吼叫，我終於懂了，終於 !

 

因為【空】的存在，所有的事物都會不一樣，人不需要終止，卻一定需要『空』。

 

悉達多看看自己的身體，這個連入定都沒辦法解決的個體，『現在自己藉由空在拆解』、認識他，一個自己最最熟悉，也最陌生的他。

半寄

Episode XX IX

There are elements within the elements. Dismantling them layer by layer, when the elements are complete, 

then they can be combined. When the elements disperse, so does the individual and the world. An object exists because its elements are present, and it will disappear when these elements are absent. Within this process, it is emptiness that is the medium. Without emptiness, there could only be fixed entities, without the possibility of change, combination, or disappearance.

As if he had discovered a new continent, Siddhartha ran wildly, shouting, “Finally, I finally understand!”

It is this emptiness that accounts for all diversity. Emptiness is what’s essential, not making an end of things.

Siddhartha looked at his body, realizing that samādhi does not reveal its true nature; rather, it is emptiness that reveals the true nature of the body. At this moment, his body seemed somehow both familiar and foreign at the same time.

Master Ban Ji

Translated by Ken Kraynak  

 

 

 

 

 

悉達多的流浪故事28 Episode XX VIII

悉達多的流浪故事28

悉達多努力思考著人體需要的物質，與人體感官的「觸感」。

 

這段期間，他有點明白，自體的存活，意義不大，就算自己已經有了一些定力可以加被自己，然而，自體能延伸的範圍有限，他通過定力的經驗，清楚人不可能「只跟自己活著」，有了迦南多可以討論後，悉達多重新定義了人與人之間的對待問題。

人要活著就需要維生的供給，量大與量少都是一種需要，『所以誰也不能在這些依存中自在』，悉達多這般想著，一路走來，自己一直在面對問題，而解決問題，也讓自己不斷的看到新的視野，自己練習的入定，讓他的感官跟以前不太一樣，不用太費力思考，就能直接觸摸喜、怒、哀、樂。

直接！對！想終止什麼？也要直接的感受，想得太入神，悉達多彷彿看見自己變成食物，又一個元素，一個因素的拆解它，又像迦南多跟自己在辯論般，迦南多與自己似乎一樣。

「空」第一次在悉達多的感官裡升起。

半寄

Episode XX VIII

Siddhartha thought hard about the material basis of the body, as well as how the sense organs make contact with their respective objects.

During this period, he somewhat understood that the survival of the body is of little significance. Even though he might use his samādhi to extend the lifespan of his physical body, there were still limits. Also, from his experience of samādhi, he knew that it was impossible to live totally isolated from others, and through his discussions with Jananda he gained a new understanding of the nature of interpersonal relationships.

Staying alive requires material support, though the amount can vary depending on the individual. “So, inasmuch as we depend on these things to stay alive, there is no freedom,” thought Siddhartha as he walked along, grappling with problems, finding their solutions, and discovering new perspectives. His experience of samādhi had transformed his sense faculties, and with little effort he could directly touch joy, anger, sorrow, and joy.

“Directly! That’s it! What is there to make an end of? It has to be directly felt.” Thinking so absorbedly, it seemed to Siddhartha that he was turning into food, being dismantled and digested one element at a time. It was as if he were debating with Jananda, and he and Jananda seemed to be the same.

“Emptiness” arose in Siddhartha's senses for the first time.

Master Ban Ji

Translated by Ken Kraynak