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一下滅絕手段，

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，他日夜睡不著。

 

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、勤勞在對付一個人？

 

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： 慈谿汶溪西方寺。 • 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： 普陀山錫麟禪院（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 Wenxi, Cixi • 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.

 

鑄劍Forging Swords

 鑄劍

 

讀者們好!

 

你研究了無數的劍譜，終究要設法鑄出劍來的，

就算是鈍劍也得努力擁有。

就像1840-1959的中國僧侶虛雲，19歲開始修行，直至56歲證悟佛法，這漫長的37年鑄劍過程，令他焦急不已，

 

然而，不願放手的拼命式努力，換來他的佛法智慧劍的鑄成。

 

佛法的這把劍，用處無限，閃閃亮亮的看著天天舒服。

半寄

 

Forging Swords

Greetings to all readers!

You can read many sword manuals,

but sooner or later, you have to make a sword yourself.

Even if it’s not very sharp, you still need to have one.

 

This is like the Chinese monk Xu Yun (1840–1959).

He started practicing Buddhism at nineteen

and only reached enlightenment at fifty-six.

Those thirty-seven years of effort made him feel very anxious.

 

But because he never gave up and kept pushing himself,

he finally forged a sword of wisdom through Buddhist teachings.

 

This sword of the Dharma can be used in countless ways.

It shines beautifully and feels good to look at every day.

 

Master Banji

 

疑根頓斷The Sudden Cutting Off of the Root of Doubt

疑根頓斷

 

社團的課「立足點的平等」，以虛雲老和尚（1840-1959）爲例，

虛老對其開悟的真實感受是「疑根頓斷」，

我上課時說：

如果你年輕出家到快老了，還看不到對佛法真正認識的跡象，你會不會感覺到絕望？甚至懷疑?

 

虛老講出他最真實的感受，到開悟那一刻對佛法的懷疑才完全釋懷。

 

斷疑，這也是四聖果的初果內容，佛法從來直接了當的指出是「明白」，

明白的喜悅不是宗教信仰可以取代的，

那是自身擁有對佛法的理解能力才能「斷疑」。

 

虛老付出一家子的延續斷送在他手裡的沉重負擔，如再不明白佛法，那不是別人能想的痛。

感謝社團成員，讓我可以縱橫的開講。

半寄

 

截圖文稿 ・開悟時刻:光緒二十一年(1895年) ，五十六歲的虛雲在揚州 高旻寺參加禪七。期間因護七師倒開水時不慎燙到其手，茶杯 應聲墮地破碎，他於此瞬間豁然大悟，疑根頓斷。他以兩首偈 語記錄下此番徹悟的境界，這也成為其一生修行的分水嶺: 「杯子撲落地，響聲明瀝瀝，虚空粉碎也，狂心當下息。」 「燙着手，打碎杯，家破人亡語難開，春到花香處處秀，山河大 地是如來。」 此一悟道經驗，標誌著他從個人修持的「自了」階段，轉向了更為 廣闊的弘法利生事業，為其日後成為一代宗師奠定了堅實的內在基 礎。

 

The Sudden Cutting Off of the Root of Doubt

 

In our study group course, “Equality of Starting Points,”we took Venerable Master Xuyun as an example.
He described his experience of awakening in the most direct terms: “the root of doubt was severed all at once.”

In class, I raised this question:
If one were to ordain early in life and grow old without ever truly understanding the Buddha’s teaching, wouldn’t one feel despair—or even begin to doubt?

 

Master Xuyun shared honestly that only at the moment of awakening did his doubts about the Buddha-Dharma completely disappear.

 

Ending doubt is also what defines the first stage of awakening among the Four Noble Fruits.

The Buddha’s teaching has always pointed directlytoward clear understanding.
The joy of such clarity cannot be replaced by religious faith alone; doubt can only end when one personally understands the Dharma.

 

Master Xuyun carried the heavy burden of ending his family line himself.

If he still could not understand the Buddha-Dharma after that, the pain would be beyond what others could imagine.

 

I sincerely thank the members of the study group for allowing me to speak fully and openly.

Master Banji

 

Screenshot Transcript The Moment of Enlightenment: In 1895, when Master Xuyun was fifty-six years old, he was taking part in a seven-day Chan meditation retreat at Gaomin Monastery in Yangzhou. During the retreat, a monk accidentally spilled hot water and burned his hand. The teacup dropped to the floor and broke. At that moment, Master Xuyun suddenly awakened, and the root of doubt was severed all at once.   He later expressed this complete realization in two verses, which became a major turning point in his spiritual life: “The cup falls and breaks, the sound is clear and sharp. Even empty space seems to break apart, and the restless mind stops at once.” “Burned hands, a broken cup— words fail in the face of a broken family and lost loved members. When spring comes, flowers bloom everywhere; the mountains, rivers, and the earth itself are the Buddha.”   This awakening marked a change from focusing only on his own practice to dedicating himself to teaching the Dharma and helping others. It laid the inner foundation for him to later become one of the greatest Chan masters of his time. (Note:The words underlined are what Master Banji aimed to highligh in this screenshot.)

 

因緣法The Law of Dependent Origination

因緣法

 

研究與修行是漫長的努力，我個人主修因緣法，

「因緣生，因緣滅，」

直到進入因 緣果核心，始知佛法的不可思議。

不會因爲南北傳都研究，亂了方寸。

祝福有心佛法的大德。

半寄

 

The Law of Dependent Origination

 

Both academic study and spiritual cultivation require long and sustained effort.
Personally, my main field of study is the Law of Dependent Origination.

 

“Through causes and conditions, phenomena arise;

through causes and conditions, they cease.”

Only upon entering the core of causes, conditions, and results does one truly realize the profundity and inconceivability of the Buddha-Dharma.

Studying both Northern and Southern Buddhist traditionsdoes not disrupt my grasp or understanding of the Law of Dependent Origination.

 

I wish all sincere practitioners of Buddhism peace and blessings.

 

Master Banji

 

（－早北上上課，出門前看茶花剛開，清晨別具風味）