笑話ㄧ則

 笑話ㄧ則

文宗跟雅玲邀我去臺灣南投仁愛鄉奧萬大玩，

住他們的新屋，我嘴巴說好，還沒成行。

年輕時有多麽愛上梨山喝茶，福壽山農場的幾款茶葉，既使買一點都覺得舒心-茶痴，

及夜半的流星雨，

隔天下武陵農場，星星還是武陵農場的大又閃亮。

遠去的歲月，就是熟悉的人們還住在那裡。

半寄

（臺灣南投福壽山農場的烏龍茶）

感謝與和平 1 -2Gratitude and Peace 1-2

 感謝與和平 1

 

大家好！

 

有些地區早就認識「半寄」，這些訊息個人早就知悉，

 

一度很感慨，海外有充滿智慧的佛學大德。

我個人這一生是值得了，在佛法的學習領域得到很多，

 

每走一段路就感謝在這一輩子得到的一切，

只能說佛法說的內涵無可取代，走進去才能懂其中深廣度。

 

這是我個人心底深處對佛法由衷的敬意-不虛此生，

也是海外讀者想聽的聲音。

相當清楚大家目前沸沸騰騰的心情，

只能說：每個人身上都有所揹負。

 

把我寫的佛法好好學習才是真的（正格的，哈）

 

多年前一直徘徊在如何把空法講清楚的水深火熱中，

 

苦思著如何闡述空性法門，

一度以為，

這份領悟將伴隨我至死。

沒想到，竟然能夠將其以文字形式展現，感慨萬千。

 

再次感謝來自海外的支持，有您們真好！

 

般若波罗蜜多心经

⋯⋯心无挂碍；无挂碍故，无有恐怖，远离颠倒梦想，

究竟涅槃。⋯⋯

𧫴以心經一段，㊗️福大家

 

半寄

 

 Gratitude and Peace 1

 

Greetings, friends of NanZen!

 

In some regions, the name of “Banji” has long been understood, and I myself had already been aware of this.At times, I felt deeply touched, with the support of somany wise overseas readers.

 

My life has indeed been worthwhile, because I have received so much from learning the Dharma.With every step taken, gratitude arises anew for the blessings of this life. Truly, the Dharma is irreplaceable; only by entering its path can one perceive its unfathomable depth and vastness.

 

From the depths of my heart, I hold genuine reverence for the Dharma—this life has not been lived in vain. This is also the voice that friends abroad long to hear. I recognize well the turbulent feelings that stir in many hearts, yet I would only say: each one of us carries burdens of our own.

 

The true task is to earnestly study the Dharma that I have written—for that is the authentic way.

 

In years past, I wrestled deeply with how to elucidate the doctrine of śūnyatā. At one point, I thought such an insight would remain with me until the grave. To my surprise, I was able to set it forth in writing, leaving me moved with a thousand emotions.

 

Once more, I extend my profound gratitude for the steadfast support of friends overseas. To have you is indeed a joy and a blessing.

 

As the Heart Sutra says:
“…with no hindrance in the mind; without hindrance, there is no fear. Free from all inverted views, one enters ultimate Nirvana.”one abides in perfect Nirvana.”

 

With this passage from the Heart Sutra, I offer blessings to all.

 

Master Banji

 

 

 

感謝與和平2

 

致海外讀者：

大家對我的建議聽見了，

我主修的空法，本來就是寡眾人數的佛法，

從昨天說的很難說明，到完成任務把它說出來，

其間包括我個人的修持，已經耗費很多心血，所以對未來是沒有計劃的。

 

最大的心愿是看到和平！

 

建道場領眾不是我的意願，至於能做什麼，

比如；請已經圓寂入定的尊者再世，請祂們再次去跟大家結緣揚佛法，這我有在進行，

入定的尊者，不見得會知情於人世間的事情，

比如；中國的高僧再來還是一樣會停留在《楞嚴經》裡面，

這個都已經進行溝通，

請入定的尊者進行轉變是非常困難的。

這也是為什麼部派佛教談了很多有關於「勝義」的問題，

也是屬於修行執著的狀態，後代能入定的修行者越來越少，

入定者說了什麼基本上已經沒有人可做判別，

就算知道錯了，基於對尊者的尊重也沒有人願意指出了！

總之，人類的思想是不斷在進步的，每一個人每一世不管凡聖都需要學習的。

 

至於我個人也忙著做很多屬於人類和平的事情，

如說要在人群中做些什麼事，

待緣的顯現。

 

半寄

 

  

Gratitude and Peace 2

 

Dear overseas readers, 

 

Your suggestions have been heard.

My primary focus has been the study of śūnyatā, a path naturally followed by only a few. From yesterday’s remark—that it is difficult to explain—until the task of presenting it was finally completed, the journey included my own practice and consumed much effort. For this reason, I have no fixed plans for the future.

 

My deepest wish is to witness peace in the world.

 

Establishing temples or leading communities is not my aspiration. Rather, I have been engaged in efforts such as inviting venerable masters—those who entered deep meditation at the time of passing—to return again, so that they may spread the Dharma and form bonds with people once more.

 

Yet such masters in meditation are not necessarily aware of worldly affairs. For instance, if a great Chinese monk were to return, he might remain within the teachings of the Śūraṅgama Sūtra. This matter has already been addressed, but it is exceedingly difficult to request such a transformation.

 

This, too, explains why early Buddhist schools often discussed issues related to “ultimate truth.” It represents a state of clinging in practice. With each generation, the number of those able to enter deep meditation diminishes. What is uttered from such a state cannot easily be discerned. Even if errors are known, out of reverence for the venerable, few would dare to point them out.

 

Ultimately, human thought continues to progress. In every life, whether ordinary person or saint, there is always learning to be done.

 

As for myself, I remain occupied with efforts for the peace of humankind. Whatever actions may be taken among people must await the arising of my personal karmic conditions.

 

Master Banji

 

 

禪病Zen sickness

禪病

 

大家好！

 

有位大德為慈善付出過度心神深陷泥沼，

起不來的痛苦讓她一度悲慟不已！

原因是，她覺得自己在慈善機構付出過多，有崩潰感。

還好，慢慢聽課2年多總算走過來。

 

古代，如果有出家，在家的修行者悲慟不已，都被列為禪病-修行出了問題！

更誇張的形容是-著魔（被魔鬼附著身體、心靈）

 

真正的修行出問題原因，我查遍了所有的禪宗記載，也沒有人指出過事實，

 

只有在台北松山寺的《道安法師日誌》裡可以找到一些端倪。

 

個人想過ㄧ個問題，漢系佛教用《愣嚴經》點出修行的魔鬼，

而不真正面對現實環境與佛法教育產生的弊病，

籠統的稱呼就是禪病。

 

當面對問題時，想著修行者背負神聖的責任感，闖的過去是大智慧，

闖不過去的只能在暗夜裡哭泣，

忘卻了，更該想的是檢討一下路的指標是對的嗎？

 

半寄

Zen sickness

 

Greetings, friends of NanZen!

 

A laywoman once gave so much of her energy to charity work that she became stuck in deep emotional pain, unable to get out, and at one point was overwhelmed with grief. She felt she had given too much to the charity organization and was on the verge of breaking down.

 

Fortunately, after more than two years of listening to Dharma teachings, she managed to come through it.

 

In ancient times, when monks or lay practitioners were overwhelmed with grief, it was labeled as “Zen sickness”—a sign that something had gone wrong in their practice.In more extreme descriptions, it was likened to being “possessed by demons,” both physically and spiritually.

 

After an extensive review of Chan literature, I found no explicit explanation of the true causes—except for a few clues in Master Dao’an’s Diary from Songshan Temple in Taipei.

 

This has led me to reflect: within Chinese Buddhism, the Śūraṅgama Sūtra is used to identify “demons” encountered in practice, yet little effort is made to confront the tangible problems stemming from the actual environment and the shortcomings of Buddhist education.Instead, these issues are vaguely called “Zen sickness.”

 

When such difficulties arise, the common belief holds that if a practitioner, fortified by a sacred sense of duty, can overcome them, it is proof of great wisdom. If not, they are left to weep alone in the darkness. Too rarely is the more fundamental question asked: are the signposts along the path correctly aligned in the first place?

 

Master Banji

 

動動腦Think It Through

動動腦

 

大家好！

 

有大德會認為自己的身體有所損傷是業障嗎？

 

之前文章講過了業障，其實應該是業力而不是一種原罪，

 

既然是力量，每個人身上都有力量，可以做扭轉自己的決定，

 

盡力去做對人群有益的事情，

而不是朝陰暗面去看待自己，

 

好像業障是用來懲罰好人的，再說一次，它不是原罪的解讀。

 

我記得去日本的時候，忘記參觀什麼，

在大門口看到一個重度殘障的女生，幾乎貼著平板為她設計的輪椅，

自己一個人有著打扮過的臉龐，滿懷笑容的要進去參觀，

驚訝之餘，想說台灣培養不出這樣的精神，文化思想與最自由的佛法也朝「原罪」論述，

 

應該朝解脫方向前進的佛法，不該把業力當業障，就算是障礙也是暫時性的，

學佛的大德只要還有力氣，便有願景

。

而業力的另一個觀點：

 

我的老師像菩薩般照顧著她周遭的人，

她會問我一些她看到的好人受罪的情形，

她託付的事，我總也想給她好的消息，

但誰能說得清楚好人受罪的情形呢？

 

忘記哪一年，夢中有個對我的提醒（夢喻），

一堆亂了線頭且糾雜的線，看我如何釐清？

夢醒時，呆坐，毫無頭緒。

幾年過去，

我想，線應該釐清楚了！

但這中間到底走過多少路也沒辦法算，

 

只有一個點能肯定，人世間善的價值，也是很多大德去維護的，沒有善良的環境存在，連續命都有問題。

 

想說：老師，不要傷心，只要想到您關心的人，有著善良，應該微笑。

 

半寄

 

 

 

 

Greetings, friends of NanZen!

 

Some people believe that having a damaged or disabled body is due to karmic obstacles.

However, as previously discussed, karma is better understood as a form of energy, not a type of punishment or original sin.

 

Since karma is a kind of force, we each possess it and have the ability to shift our direction, to choose actions that contribute positively to the world, rather than dwell in self-blame.

 

It is a misunderstanding to think karma punishes the good. To repeat: karma is not a form of original sin.

 

I remember visiting Japan once. I can't recall the exact place,

but at the entrance, I saw a severely disabled girl using a specially-designed wheelchair, with her body almost pressed against a flat board.

She was alone, had put on makeup, and was smiling brightly as she prepared to go inside and visit it.

 

That image stayed with me. It made me wonder why we so rarely see such spirit in Taiwan, where even in a society with the freest interpretation of Buddhist philosophy,

many still treat karma as if it were a judgment—akin to original sin.

 

But the Dharma is meant to liberate, not to condemn.

Even obstacles—if we must call them that—are only temporary.

If one still has breath, then one still has purpose.

And for those who walk the path of Dharma, there is always a future to envision.

  

A Different View on Karma

 

My (junior high school) teacher cares for those around her like a Bodhisattva.

She often inquires me about the suffering of good people she has witnessed.

When entrusted with tasks, I always long to bring her good news,

but who can clearly explain the nature of good people’s suffering?

 

I can’t recall the exact year, but there was a reminder in my dream (a symbolic vision),
a tangle of threads, how could I untangle them?
When I woke up, I sat there blankly, without a clue.

Years have passed,

I think the threads must have been untangled by now!
But it’s impossible to count how far I’ve journeyed in the process.

 

One thing I can be certain of: the value of goodness in this world is maintained by many virtuous people. Without a nurturing environment of kindness, even the very continuity of life would be in peril.

 

What I wish to express is: Teacher, please don’t grieve. When you think of those you care for and witness their kindness, let that be your reason to smile.

 

Master Banji

 

 

 

 

第一義空經2 -3The Ultimate Truth of Śūnyatā in the Saṃyukta Āgama 2 -3

 第一義空經2

 

《解讀龍樹〈中論〉27道題》第19章210頁。

這裡邊的佛教論師們對時間的問題，已經說的夠清楚。

我有一陣子相當著迷於書裡面那一頁對時間的探索，論師們對時間的辨證引人入勝！

 

我在第一義空經1裡面寫說：

「3.這裡邊要起變動的「無常」，也已包括對時間的認識問題。」

 

佛法業力觀點已經包含時間，

例如1：在1年前、在昨天做了比較重大的事不管是善、惡事，從做的行動力開始即刻產生催化-時間-速度。

 

例如2：在業力觀點中時間也不是直條線的，

ㄧ群人共同造了善業，但各自際遇不會ㄧ樣，因每個個體原本已經背負的種種本來也不同，

因此，共同的善業所產生的福報落點也因各自背景不同，展示的時間點也不一。

反之，惡業也ㄧ樣。

從現在能認識的時間看待善、惡業就有著複雜度，更何況跨過前世今生，

 

加上生命裏的變動力從沒停止過，

（個體思考能力或行事風格轉變）

不論現在或跨每一世都是，

不管是個體的變動或是時代的變遷，

從時間看待業力觀點，需要思考的層面廣泛。

 

半寄

（建議看《中觀論》讀者，先不要管勝義的問題，把這一頁的辨證弄懂，會慢慢理解佛法提出的勝義意義。）

(Readers of the Mulamadhyamakakarika are advised to temporarily set aside concerns about the ultimate truth. Prioritize grasping the dialectical reasoning on this page. Through this process, the Buddhist understanding of ultimate truth will gradually unfold.

For English readers, please refer to the English translation of the text.)

 

The Ultimate Truth of Śūnyatā in the SaṃyuktaĀgama 2

 

In Chapter 19, page 210 of Nagarjuna’s Middle Way: Mulamadhyamakakarika, the Buddhist scholars offer a thorough analysis of the nature of time.

 

I was once profoundly engrossed in the exploration of time discussed on that page. The scholars’ dialectical reasoning regarding time was exceptionally compelling.

 

In The Ultimate Truth of Śūnyatā in the Saṃyukta Āgama1, I mentioned:

“3. This idea of change and impermanence also involves our understanding of time.”

 

From the Buddhist perspective on karma, time is already embedded within it.

Illustration 1: When a significant act is committed,whether wholesome or unwholesome, a year ago or just yesterday, the act itself immediately sets off a process — like a catalyst — involving time and speed.

 

Illustration 2: In karma, time is not linear.

Even when a collective act of merit is generated, the fruition of its karmic results unfolds diversely across individuals. Each being carries a distinct karmic history, thus the merit manifests at different times and in different forms. The same applies to negative karma.

 

Understanding good and bad karma within the limits of the present life is already complex. It becomes even more layered when we take into account past and future lives, along with the changes (that occur in one’s way of thinking or behavior) over time.

 

This process of change never stops — not in this life, and not in any lifetime. Whether it’s personal growth or broader changes in the world, these shifts constantly influence how karma unfolds.

 

Thus, when we consider karma through the framework of time, we must engage with a broad and nuanced range of perspectives.

 

Master Banji

 

 

 

第一義空經3

 

已經有大德解開中觀空性的1+1解讀，😊大按讚！

 

再提一個觀點：

空性的1+1引申至《般若心經》的「不增不減」，如何！

 

佛經或論典看多了，總覺裡面是印度民族性的運算能力，

而《中觀論》更是其中的佼佼者，不論就空間、時間、運動（速度）全部辨證。

好一部天書。

 

半寄

 

The Ultimate Truth of Śūnyatā in the Saṃyukta Āgama3

 

Some layman has already illuminated the Madhyamakaunderstanding of śūnyatā using the analogy "1 + 1" — a truly insightful interpretation. 👍😊

 

Let me offer a further perspective:

Could this notion of “1 + 1 within śūnyatā” also shed light on the Heart Sutra’s profound phrase — “neither increasing nor decreasing”?

 

The more one studies the Buddhist scriptures and commentaries, the more one senses the distinctively Indian philosophical temperament — analytical, methodical, and logically rigorous.

Nāgārjuna’s Mūlamadhyamakakārikā exemplifies this to the highest degree, applying dialectics to space, time, motion, even speed. 

 

A true celestial text — both profound and intellectually dazzling.

 

Master Banji