20250913-南禪讀書會在潮州錄音檔
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竹科1
大家好！
我常接收到，為什麼師父不再來竹科這個訊息，
來回答這個問題好了！
社團的時間大家都很有誠意來上課，我看了也覺得很不錯，但你們都累了😓
我不好意思說我面對的是一片空白的腦袋，
我跟純德社長提議過在公司以外開啟讀書會，
但沒有進一步的想法，
因為假日你們大家也要休息，實在太累了，誰有空再研讀？
但是你們必須要充電，我理解，但我需要可以再思考的腦力，
面對一片空白的大腦我也很累！
有人私下問過我，為什麼我的Line群組這麼沉默，
我說因為他們都累了只能貼資訊而已，不會討論的，
在一流的公司上課，人才濟濟何樂而不為呢？
但需要再想一下上課方法。
如果你認識純德社長（阿德）找他商量，如果不認識寫信給我，
再重啟新竹讀書會也不是不可能的事，
只是需要數據來商量。
masterjg05@yahoo.com.tw
重啟新竹讀書會應該比較簡單了！
這陣子我也完成了不少寫作都可以當資料，
還有純德對《雜阿含經》的閱讀也可以提供資料，
這樣也不用太費大家的腦力。
我的想法1
好像有三年沒去竹科，
大家好久沒見面！
但是社團維繫得很好，很感謝純德社長，
跟我學佛法都是比較辛苦的，我對人際的交往沒這麼熱衷，
幸運的是也沒有人離開，
再次感謝，
方案會很快出來，
抱歉！
現在才回應你們的問題。
半寄
Hsinchu Science Park - Reflections and a Possible Restart 1
Greetings, friends of NanZen!
Many people ask me, "Why doesn’t the Master come to Hsinchu Science Park anymore?"
Let me explain.
You all come to the classes with good intentions, and I really appreciate that.
But honestly—you’re all tired. 😓
To be honest, when I teach, I often feel like your minds are blank.
I once suggested to President Chunde that we could start a study group outside the company.
But there were no further developments—
mainly because everyone needs rest on weekends too. You’re all just too tired. Who still has the energy to study further?
I understand that you need to "recharge," and I support that.
But I also need minds that are capable of thinking.
Facing a room of tired, blank minds is very draining for me too.
Someone privately asked why the LINE group is so quiet.
I replied: "They’re just too tired—they only share links or information. There’s no discussion."
Teaching in a top-tier company full of talent should be a joy,
but we need to rethink the way we approach these classes.
If you know President Chunde (Ah-De), please talk to him.
If you don’t, feel free to write to me directly: masterjg05@yahoo.com.tw
Starting a study group in Hsinchu again is possible.
We just need some information to plan.
Actually, it should be easier now.
I’ve written a lot recently, and we can use that for the study group.
Also, Chunde has been reading the Saṃyukta Āgama, and that can help too.
So it won’t be too hard for everyone.
My Thoughts 1
It’s been about three years since I last visited the Science Park.
It’s been a long time since we met!
I’m very grateful to President Chunde for keeping the group going so well.
Studying Buddhism with me isn’t easy—I’m not particularly enthusiastic about socializing.
But luckily, no one has left the group.
Once again, thank you all.
I’ll have a new plan ready soon.
Sorry for the delay in responding to your concerns.
Master Banji
三十六對法2
很多讀者都不明白，我對「三十六對法」的說明，
事實上，我已經指出來它是在下黑白棋！
美其名，長來短對，好像你執著長，我就講短，破解你，但長跟短的區別、界定到底在哪裡？
這已經是「唯心論」的認定長短、黑白，
還好禪宗六祖惠能講不思善、不思惡，
現在請問在三十六對法中，不思善、惡要安插在哪裡？
一部壇經好幾段佛法，好幾個主人，本來就是一場大混亂，（參考胡適考古）
下棋比喻原本立意良善的佛法，可能會變成鬥嘴的遊戲！
三十六對法讓佛法的交流變成無所適從，隨便的說法都可以成立，也無從破解，因為根本不須論述，
這樣一來，佛法豈不是一團大黑缸嗎？
想在佛法裡面獲法益的大德們必須動動腦去思考，
這一段講的真的是佛法嗎？現在資訊很方便，查一查，自己想一想會明白的，
要有收穫自己也得勤勞。
況且內地考古興盛，很多的資訊是假的也早就一清二楚。
半寄
The Thirty-Six Pairs of Opposites 2
Many readers still don’t grasp my point about the Thirty-Six Pairs of Opposites. I have already said that this is like playing a game of black-and-white chess.
Take, for example, “long versus short.” The idea seems to be that if you cling to long, I respond with short to break your attachment. But where is the real boundary between long and short?
This reflects a subjective idealist view that categorizes things into right and wrong, good and bad. Thankfully, Huineng, the Sixth Patriarch of Zen, claimed “not thinking of good, not thinking of evil.”
Now tell me—where, within the Thirty-Six Pairs, can this teaching be inserted?
The Platform Sutra has many sections and multiple voices—it is, in truth, a great chaos (as Hu Shi’s research has shown).
What began as a well-intentioned Buddhist teaching, when likened to a game of chess, can easily degenerate into mere verbal debate.
The Thirty-Six Pairs make Buddhist communication chaotic: any statement can sound justified, and nothing can be resolved, since reasoning itself is not required. In that case, doesn’t this reduce Buddhism to a pitch-black cauldron?
Those who truly seek benefit from the Dharma must think carefully: is this really the Buddha’s teaching?Today information is readily available—check it, reflect on it, and you will see. True benefit comes only with effort.
Moreover, with the flourishing of archaeological research in China, it has long been clarified that much of the information in circulation is false.
Master Banji
三十六對法-請說人語1
大家好！
很久以前，跟我的居士住處在遠方，我覺得離精舍太遠了，希望他們去找就近的道場親近，
等我們開讀書會的時候，發覺事情已經超乎想像，因為他們所使用的佛教語言跟我所學已經差距太遠，
一開始的讀書會根本是格格不入的，
我記得那時候南禪讀書會最流行用語是；請說人語，哈哈😄
而且還不止我講這話。
因為他們講的玄奧佛法我懂，
我講的融匯貫通的佛法他們聽不懂，就著讀書會現場邊釐清，
重點：他們講的玄奧不是人聽得懂的，所以我們都說：請說人語。
歷經幾年的努力，雖然當事者也會誠實地說：他感染了佛痞的毛病，但佛法語言的應用似乎已經改不過來。
如同《六祖壇經》最後的三十六對法的教導，「長來短對、黑來白對，」
這黑白棋子的教導說半天佛法還在黑暗底，
但修行者到底有幾個青春可以耗在這裡面？
半寄
The Thirty-Six Pairs of Opposites-Please Speak Human Language 1
Greetings, friends of NanZen!
A long time ago, when some lay practitioners lived far from my residence, I felt they were too far from our vihara. So, I encouraged them to seek nearby temples instead.
When we later started the study clubs, I realized the situation was already quite different from what I had expected. The Buddhist language they used had already drifted too far from what I had learned.
At first, the study clubs felt completely incompatible. I remember at that time, the most popular saying in the NanZen study club was: “Please speak human language.” Haha 😄 And I wasn’t the only one saying it.
They spoke of mysterious and abstruse Dharma that I could follow, but when I spoke in a comprehensive and interconnected way, they could not follow me. So, we had to clarify as we went along.
The key issue was: their talk was so mysterious and abstruse that no ordinary listener could make sense of it. That’s why we would keep saying, “Please speak human language.”
After years of effort, the participants themselves admitted that they had picked up the habit of using “Buddhist slang.” Yet, their use of Buddhist terminology still seemed impossible to change.
Just like the final teaching of the Platform Sutra of the Sixth Patriarch with its thirty-six pairs of opposites—“long versus short, black versus white.”
These black-and-white comparisons still keep the Dharma in the dark. But really, how many years can a practitioner afford to waste in this darkness?
Master Banji
50陰魔
大家好！
國外讀者熟悉的《楞嚴經》50陰魔，
有人想知道那也是假的嗎？
研究佛教史就知道從佛陀以後的部派佛教到中國的佛教，
動輒上萬、上千的僧團，這裡面的生、老、病、死，還有修行所發生的問題，其實都是被掩飾沒有寫的，
這些沒有寫出來的事實，可能全部歸到《楞嚴經》，前幾篇文章有寫過台北松山寺的道安法師日記才有寫幾篇！
佛陀本身帶的僧團生、老、病、死《阿含經》記載的清清楚楚，佛陀以後就全部不寫了，
如果有寫都會冠上神秘色彩，
譬如說；生病是示現，種種的⋯⋯。
我去大陸旅行的時候，看到青海塔爾寺的僧侶養老院，門口還掛著的門牌，
上面竟然寫著台灣人捐贈！
我當時就很感慨，我們台灣的佛教道場誰敢掛這個-僧侶的養老院，
彷彿僧侶的生老病死都是必須藏到看不見的地方，養老院這個點，密教的做法很人性。
我之前的文章已經點過《楞嚴經》可以存在這麼久，有它的原因，
因為這部經也背負了僧團不願意記載的事實，
往這個方向去想就可以知道50陰魔在說什麼！
半寄
The 50 Māras of the Aggregates
Greetings, friends of NanZen!
International readers are familiar with the "The 50 Māras of the Aggregates" in the Śūraṅgama Sūtra, and some ask whether that section, too, is fabricated.
Historical research reveals that from post-Buddha sectarian Buddhism to Chinese Buddhism, monastic institutions—sometimes numbering in the tens of thousands—consistently concealed and omitted the realities of birth, aging, illness, death, and the challenges of practice.
Such suppressed realities may have been projected onto the Śūraṅgama Sūtra. As discussed in earlier essays, only the diary of Master Dao’an of Songshan Temple in Taipei contains a few rare references to them.
The Āgamas document with precision the birth, aging, illness, and death within the Buddha’s own community. After his passing, however, such realities ceased to be recorded, and when mentioned at all, they were enveloped in mystique—illness, for example, being described as a mere “manifestation”
While traveling in China, I encountered a monks’ retirement facility at Kumbum Monastery in Qinghai, with a plaque at the entrance stating it was donated by people from Taiwan.
The sight stirred me. In Taiwan, no Buddhist monastery would openly post a sign for a “monks’ retirement home,” as though the birth, aging, and death of monks must remain concealed. On this matter, the tantric tradition seems more humane.
As argued previously, the Śūraṅgama Sūtra has endured precisely because it embodies truths that the sangha was unwilling to record. Approached from this angle, the significance of The 50 Māras of the Aggregates reveals itself.
Master Banji
三心了不可得
大家好
「AI資料： 《金剛經》中講的「三心了不可得」，就是「過去心不可得、現在心不可得、未來心不可得」。 這句話的意思是： 過去心不可得:過去已經過去，不存在了，想再抓也抓不到。 現在心不可得:現在剎那生滅，瞬間即逝，沒有固定的實體。 未來心不可得:未來尚未到來，還沒有生起，自然也不可得。」 |
半寄：
按實際的修行功力而言，能夠實地進入這「三心了不可得」的修行者應該非常了不起，
因為它已經超越了「三摩地、入定」以及人體能感知的一切，
我在想，哪怕你體驗「三心了不可得」的一點點，你的實際生活都要起變化，
因為慣有的經驗與能力被你認識的佛法改觀。
但這麼好的佛法為什麼會得出「如夢幻泡影」的結論呢？
北傳佛法的編輯，看起來好像在知道與混亂之間把佛法編纂起來。
個人曾經想過一個問題，
假如這寫佛經的人真正修持進入「三心了不可得」，
打死他，他都不會寫出夢幻泡影來，
這好像人世間，世人很努力的所得，你可以說會有因緣聚散，
但你不可能說皆如夢幻泡影，那個努力的人也會把你打死。
就如同，阿難聽到的「人活百歲如看到一隻老水鳥，他的福報功德最大」，
引起阿難尊者的緊張、傷心。
很多流傳的佛法冠上宗教的功德以後什麼事都合理，
連佛法的邏輯也不要了！
半寄
The Unattainability of the Three Minds
Greetings, friends of NanZen!
AI Data: The Diamond Sutra articulates the concept of “the minds of three times (past, present, future) being ultimately unattainable”:
The mind of the past is unattainable The mind of the present is unattainable The mind of the future is unattainable
This implies: The past is no longer extant; it cannot be retrieved. The present is fleeting, arising and ceasing instantaneously; it lacks any abiding form. The future has yet to manifest and, thus, cannot be grasped. |
Banji’s Reflection:
In terms of actual spiritual realization, those who can experientially enter the state of “the three minds being unattainable” must be truly extraordinary. This insight transcends samādhi, meditative absorption, and even the full range of human sensory perception.
I believe that even a momentary encounter with this realization would bring about transformative shifts in one’s daily life, as the foundational framework of perception shaped by habitual experience is restructured by the Dharma.
But still—why does such a profound truth lead to the idea that "all things are like dreams, illusions, bubbles, or shadows"?
The scriptures of Northern Buddhism seem to have been compiled amid a tension between comprehension and confusion.
I have pondered this:
If the authors of these scriptures had genuinely realized the unattainability of the three minds, they would not have described phenomena as dream-like, even under the threat of death.
In real life, people work hard for what they get. Yes, things arise and pass away due to conditions, but to claim that all is mere illusion or fantasy? That disrespects the effort behind it. People who’ve suffered and struggled would never accept that—it would feel like an insult.
It’s like the story where Ananda hears that “someone who sees an old water bird in their hundredth year receives the greatest merit.” He feels uneasy and saddened by it.
Many contemporary interpretations of Buddhist teachings, once enveloped in religious doctrine and the notion of merit, tend to rationalize everything—even at the cost of forsaking the internal consistency of Dharma logic.
Master Banji
