反思1-2 Reflection1-2

反思1

問題：有察覺到自己心意的散亂，
其中有一個害怕，是關於菩薩戒的。

平時我會修慈心觀，但是菩薩戒的願心是能代人受過，赫然發現自己的渺小跟局限，
很沖擊，需要好好的，慢慢地，慢慢地，慢慢地消化…

半寄：
似乎，越虔誠修佛法的大德越累！🥱
理論跟現實的差距很遠，
但能發現這個點，
通常才是對法的「醒悟」
恭喜🎉
但願用功的大德皆有反思的能力。

佛法能證入初果內容為；破身見、戒取、疑（對因緣果的明白）。

戒取到了近代，應該是對自己崇拜的行為不能理解，或是說遵守了不對的戒條，與誓言，
當然就是捨去。

修行要具備智力跟勇氣
取捨間要快。

自己的果實願意布施給別人，
那終歸還是自己的果實，
不會因為你的布施，果實就變成別人的果，

如果你可以拒絕受捐贈者還款，
當然是大菩薩，
但是，這無法改變因緣果裡面的事實，
那最大的布施是替代苦受，拿自己的肉體去取代別人的痛苦，我相信誰都做不到。
但做不到的事情，為什麼還要一直去宣揚？

還是那句老話，給別人魚吃，不如給釣竿吧！

半寄

Reflection

 

Question:

I noticed that my mind has been somewhat scattered lately.

Among the many thoughts arising, one particular fear stands out—it is related to the Bodhisattva precepts.

 

In my daily practice, I cultivate loving-kindness meditation. However, the vow of the Bodhisattva precepts says that one should be willing to take on suffering for others. The sudden realization of my own smallness and limitations was quite shocking.

It is something I need to digest slowly—very slowly.

 

Banji’s Reply:

It seems that the more sincerely someone practices the Dharma, the more exhausted they become. 🥱

 

The gap between theory and reality is very wide.

But noticing this gap is often the moment when one truly wakes up to the Dharma.

 

Congratulations. 🎉

 

May all diligent practitioners also have the capacity for self-reflection.

 

In Buddhist teaching, reaching the first stage of realization means breaking three wrong views---belief in a fixed self, blind attachment to rules or rituals, and doubt about the principle of Causes, Conditions, and Karmic Results.

 

In modern times, attachment to precepts may mean blindly following vows or rules that we do not really understand, or keeping the wrong kinds of rules.

If that happens, we should let them go.

 

Spiritual practice requires both wisdom and courage.

When deciding what to keep and what to give up, one must be decisive.

 

If you share the results of your practice with others,

they are still your results.

Your generosity does not transform them into someone else’s karmic results.

 

If you can refuse repayment from those you help,

that is indeed the behavior of a great Bodhisattva.

 

But even so, it does not change the truth of the principle of Causes, Conditions, and Karmic Results.

 

The greatest kind of giving would be to physically take on another person’s suffering and replace it with your own body.

I believe no one can truly do this.

 

If it cannot actually be done,

why do people continually promoting it?

 

As the old saying goes, “Instead of giving someone a fish, it is better to give them a fishing rod.”

Master Banji

反思2

 

如果因、緣、果被視為一種既定的真實，

那麼其中所發生的無數變化，就不可能被預先決定。

 

這些變化來自於人們的行為與選擇。

無論是有形或無形的改變，每一種轉變都會影響因、緣、業果運作展開的過程。

 

正因如此，對因、緣、業果的討論與探究範圍，也變得無窮多樣。

或許，這也是學習佛法的樂趣之一。

 

半寄

 

Reflection 2

 

If cause, conditions, and results are accepted as an established reality,

then the countless changes that occur in between cannot be predetermined.

 

Those changes are the results of human actions and choices.

Whether visible or invisible, every alteration affects how the process of Causes, Conditions, and Karmic Resultsunfolds.

 

Because of this, the range of discussion and exploration about Causes, Conditions, and Karmic Results becomes endlessly diverse.

Perhaps this is also part of the joy of studying the Dharma.

 

Master Banji

靈魂交換術5 Soul-Exchange Techniques 5

 靈魂交換術5

在我自己的讀書會上，也常常面對自己帶的佛法學習者，認為「破身見」很容易懂，

就從因緣所造成的肉體去做理解，這個他們都懂！

我說：你們都不懂才對？

我指的不是文字上的理解，是對因緣所聚集的自身從實際面深入，用盡全力進入到「我」不論是肉體或思考，都是因緣所成的——無我狀態。

龍樹菩薩的；「因緣所生法，我說即是空。」

修行不是一種空泛的理論，對於佛陀的教導而言，一切都是清楚明白的，

只是文字、語言所敘述的內容很少人可以觸及，

幻術的迷惑反而像真正的修法！

就像癌症，正確的原因是嚴重的肉體侵蝕與破壞，

但常看到大剌剌的譴責，指病人的瞋恨很大，慈悲不夠才會發病，

偏偏這一類的言論，通常掩蓋事實，迫使人們在最脆弱的時候認罪，

觸目所及都是不能用的言論、思想，

那些錯誤的理論去看與閱讀，像天天拿毒藥喝，卻希望自己的病好？

半寄

 

Soul-Exchange Techniques 5

 

In my study club, many people learning Buddhism think that “letting go of the idea of a self” is easy to understand. They say that since the body is formed by causes and conditions, they already understand the teaching.

 

But I tell them: in fact, you do not yet understand.

 

I am not talking about understanding the words. I mean looking deeply into our real experience and doing our best to see that what we call “I,” whether the body or our thoughts, comes from many causes and conditions. In that state, there is no fixed self.

 

As Nāgārjuna said:

“Whatever arises from causes and conditions, I call śūnyatā.”

 

Spiritual practice is not an abstract theory. In the Buddha’s teachings, everything is clear and precise. But very few people can truly reach the meaning behind the words.

 

Sometimes illusions can instead appear to be the real spiritual practice.

 

It is like cancer. The real cause is severe physical deterioration, yet some people claim that the illness occurs because the patient has too much anger and not enough compassion.

 

These kinds of statements often hide the truth and force people, at their most vulnerable moment, to blame themselves.

 

Everywhere we look there are ideas and statements that are not helpful at all. Reading and accepting these mistaken theories is like drinking poison every day while hoping your illness will be cured.

 

Master Banji

靈魂交換術4 Soul-Exchange Techniques 4

靈魂交換術4

前兩天貼的電影內容引起國外一些家庭的緊張，因為有些家庭的小孩去靈修或是當佛教的修行者。

攤開《雜阿含經》，不斷提到「破身見，斷身見」，身見是指自我的意識認同，

比如；認為自我是永恆的存在，延伸到神我的永恆存在，

佛教被認為是無神論者，事實上是錯誤的，

應該說：佛陀教授的佛法完全認同人腦的智慧，可以超越與解讀出錯誤的認知。

用佛法對比印度教（婆羅門），天主、基督教或其他一切宗教就可以理出頭緒，

唯有佛法是動用高度的思考，去理解這人世間的一切迷惘，

所以應該說：佛法賦予人們最高的肯定。

修行要避開錯誤的認知及幻術並不容易，那裡面陷阱重重，尤其是幻術跟迷幻藥ㄧ樣對特定人群產生致命的吸引力。

緊抓著《雜阿含經》的內容，做很深入徹底的了解，才能避開這一切。

再有佛法修行成功都用「三明六通」來形容，

之前我也一再提到佛法的「三明」為什麼一定要用「明白的解釋」，這是指人腦已經淬煉出智慧的寶貴。

半寄

（這才是佛法要追求的，

以下AI資料）

1. 宿命明 (Knowledge of Past Lives)：

• 內容：不僅能知道自己與眾生過去無數世的身分、姓名、經歷，更能透徹明白其中的因緣果報。

• 意義：明白生命是不斷流轉的。

2. 天眼明 (Knowledge of Future Destinies)：

• 內容：能看見眾生在六道輪迴中的生生死死，並清楚知道他們是因為做了什麼業（善或惡），才導致未來的去處。

• 意義：體悟到因果律的絕對公平。

3. 漏盡明 (Knowledge of the Destruction of Taints)：

• 內容：這是最核心的智慧。「漏」指煩惱。修行者徹底斷除一切貪、嗔、癡的煩惱，清楚知道自己已得解脫，永不再受輪迴之苦。

• 意義：達到最終的涅槃與覺悟。

Soul-Exchange Techniques 4

 

Two days ago, the film I shared caused some concern among families overseas, because some children in those families go on spiritual retreats or become Buddhist practitioners.

If we look at the Saṃyukta Āgama, it repeatedly mentions “breaking identity view.” This means letting go of the belief in a permanent self. For example, some people believe that the self exists forever, and this idea can extend to believing in an eternal divine self.

Buddhism is often described as atheistic, but this is actually a misunderstanding. More accurately, the Buddha’s teachings fully affirm that human intelligence can go beyond mistaken ideas and understand them clearly.

When we compare Buddhism with Hinduism (Brahmanism), Catholicism, Christianity, and other religions, the distinctions become clearer.

Only the Buddha’s teachings rely on deep and rigorous reflection to understand all the confusion and delusion in human life. In this sense, the Dharma offers the highest affirmation of human potential.

However, avoiding mistaken perceptions and illusions on the path of practice is not easy. The path is full of traps. Illusory experiences, in particular, can strongly attract certain people, much like psychedelic drugs.

That is why it is important to carefully study the Saṃyukta Āgama and understand it deeply in order to avoid these problems.

In Buddhist tradition, successful practice is often described as attaining the “Three Knowledges and Six Supernormal Powers.” I have repeatedly emphasized why the “Three Knowledges” must be clearly explained. This is because they represent the precious wisdom that the human mind has refined and developed.

Master Banji

 

AI Data: (These are what Buddhist practice truly aims to attain.) 1. Knowledge of Past Lives (Pubbenivāsānussati-ñāṇa): • Content: One can know not only one’s own past lives but also the past lives of other beings—such as their identities, names, and experiences across countless lifetimes—and clearly understand the causes and results behind them. • Meaning: It reveals that life is a continuous cycle of rebirth. 2. Knowledge of Future Destinies (Dibba-cakkhu): • Content: One can see how beings are born and die within the six realms of rebirth, and clearly understand what actions (good or bad karma) lead them to their future destinations. • Meaning: It leads to the realization that the law of cause and effect (karma) is completely fair and impartial. 3. Knowledge of the Destruction of the Taints (Āsavakkhaya-ñāṇa): • Content: This is the most essential wisdom. “Taints” refer to mental defilements. The practitioner completely eliminates all greed, anger, and ignorance, and clearly knows that they have attained liberation and will no longer suffer in the cycle of rebirth. • Meaning: It represents the attainment of final enlightenment and nirvana.

 

 

我所了解的癌症My Understanding of Cancer

我所了解的癌症

 

讀書會上提到癌症的問題，我說：

癌症是一種腐蝕性的侵犯，就好像一隻老鼠在你家裡一樣，

老鼠一定鬧得你整天不安穩，但如果這隻老鼠在你身體裏面就不妙了，

用了化療去對付老鼠是對的，

但這也讓其他的器官跟著受不了，整個身體情況會大打折扣。

 

網路上流傳很多，因為你情緒瞋恨，因為沒有慈悲心⋯⋯才會讓癌症的發生，

就是不曾指責過老鼠！

 

只讓已經生病的病人又有了原罪的負擔，

 

那些講得跟真的一樣的內容，令人噁心。

我做過實驗，把老鼠抓了又放，放了又抓，老鼠都認識我了，牠並沒有因為認識我比較乖呀！

越來越囂張，兒子、孫子快速出現，

那老鼠在你身體，你一直跟老鼠懺悔有用嗎？

老鼠會因為你的懺悔，餓了就不吃你的肉嗎？

如果你看得到老鼠在你身體作怪，你真的會需要跟牠懺悔嗎？

 

一種病的發生原因太多了，去找找原因吧！

就算鬥不過體內的老鼠，也不至於讓自己的情緒盪在黒暗裡，

打敗是一回事，

認識自己為什麼打敗？

又是另外一回事，

至少可以釋放自己。

提供參考，以及向退役王習章少將夫人淑玲致上最高的敬意，

病苦折磨，心不顛倒，意不狂亂。

 

半寄

 

My Understanding of Cancer

 

Cancer was discussed at the study club, and I shared my thoughts.

 

Cancer is a kind of corrosive invasion. It’s like having a mouse in your house.

A mouse will certainly keep you uneasy all day long. But if that mouse were inside your body, that would be far worse.

 

Using chemotherapy to deal with the mouse makes sense.

But at the same time, the treatment can overwhelm other organs, and the body as a whole pays a heavy price.

 

On the internet, many claims circulate saying that cancer arises because of anger, hatred, or a lack of compassion.

Strangely, these claims never blame the mouse itself.

 

Instead, they place an additional burden of “original sin” on people who are already ill.

 

Those explanations—spoken as if they were absolute truth—are frankly nauseating.

 

I once ran an experiment: I caught a mouse and released it, then caught it again, and released it again. Eventually the mouse recognized me.

But it didn’t become more obedient just because it knew me.

On the contrary, it became more brazen, and soon its children and grandchildren appeared as well.

 

So if the mouse were inside your body, would endlessly apologizing to it help?

Would the mouse, just because you repent, stop eating your flesh when it is hungry?

 

If you could actually see the mouse causing trouble inside your body, would you really think you needed to apologize to it?

 

The causes of any illness are complex. Try to understand them.

Even if we cannot defeat the mouse inside our bodies, we do not have to let our emotions sink into darkness.

 

Being defeated is one thing.

Understanding why we were defeated is another.

 

At the very least, such understanding can bring some release.

 

For reference, and with my deepest respect to Mrs. Shuling, the wife of retired Major General Wang Xizhang:

Though afflicted by illness and suffering, her mind remained steady and clear.

 

Master Banji

 

靈魂交換術 2-3 Soul-Exchange Techniques 2-3

 靈魂交換術 2

 

其實你去修任何的法門，包括禱告都會發生宗教經驗，只是這些宗教經驗，看你自己有沒有辦法解讀。

 

佛法在修行經驗這方面，一定是修行者自己必須處於明白的狀態下，

像太虛大師可以完整說出他的「念頭斷掉」的整個過程，

還有2月讀書會剛說過的，

「254經 二十億耳尊者說：

他證得阿羅漢果 他跟世尊報告他的自證境界是六解脫: 

離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。」

 

很多的佛經記載跟佛法歷史，多的是佛法修行者完整說出他們證悟的內容，清楚與明白，ㄧ直是佛法證入解脱必定得有的智慧，

 

如果你告訴別人說我有佛法的解脫經驗，但卻說不出具體內容，

那頂多只能說那是對於佛法的法喜。

 

我個人修行早期很謹慎於影片中修行者的帶領，看似一位得道高僧，卻是一場亂七八糟，只是擁有一些技術擅長於幻化的僧人，

 

年輕時候到台灣一個有名的道場，我問其中一位出家眾，他師父對內部教什麼？

他說：他們唸的大悲咒會讓狗玩具動起來，

我很認真地再確認一次，真的是玩具！

 

我還沒有進到裡面，在大門口就溜了。

 

半寄

 

Soul-Exchange Techniques 2

 

In fact, whenever you practice any spiritual method—even prayer—you may have religious experiences. The key point is whether you are able to interpret those experiences yourself.

 

In Buddhism, however, when it comes to experiences in practice, the practitioner must remain clearly aware and understand what is happening.

For example, Master Taixu was able to describe in full detail the entire process of what he called the “cessation of thought.”

 

 

And as we mentioned in the February study club:

In Sutta 254, Venerable Sona Kolivisa reported his own realizationto the Buddha after attaining arahantship. He described his realization as the attainment of six liberations:

• liberation from sensual desire

• liberation from ill will

• liberation through complete disengagement

• liberation through the ending of craving

• liberation from all attachments

• liberation the mind through mindfulness

 

In many Buddhist scriptures and throughout Buddhist history, practitioners who attained realization were able to clearly described their awakening experiences in detail.

Clarity and understanding have always been essential wisdom required for entering liberation in the Buddha’s teaching.

 

If someone tells others that they have experienced liberation through the Dharma but cannot explain the experience in concrete terms, then at most it can only be considered a kind of joy or inspiration from the Dharma.

 

In the early years of my own practice, I was very cautious about following practitioners shown in videos. Some appeared to be highly accomplished masters, but in reality it was often a complete mess—just monks who possessed certain techniques and were skilled at creating illusions.

 

When I was young, I once visited a famous temple in Taiwan. I asked one of the monks there what their teacher actually taught internally.

He replied, “When we chant the Great Compassion Mantra, it can make a toy dog move.” I double-checked very carefully—it really was a toy.

I didn’t even step inside. I turned around and left right at the gate.

 

Master Banji

 

 

靈魂交換術3

 

之前我有寫過，西藏有一部電影敘述一位格西（西藏佛學博士）

入定三年的前後故事，

我在看過這部影片以後，才願意在讀書會去說明入定的情形，

不然連我內部的學習大德們，都會覺得我口說無憑，一般都認為入定以後，就可以出神入化，就可以成佛、成道了！

但我研究過三昧，入定的情形，知道不是那麼一回事。

 

看過那部電影，我也才真正明白，入定其實是有技術性傳承的，視野拉遠一點，就會看到又是不同的一面。

 

跟漢傳的高僧在有入定經驗以後，一定的人格轉變、穩定，在那個格西身上完全看不到，

這跟有三年入大定的實際經驗事實，完全搭不上！

 

整個電影非常誠實的呈現，也讓觀眾知道「有功力的入定與技術性的入定」其實是判若兩人的，

 

上次去社團純德社長還提到這部電影，他也分享過其他的社員，我已經找不到了。

半寄

 

Soul-Exchange Techniques 3

 

I once wrote about a Tibetan film that tells the story of a Geshe (a Tibetan Buddhist scholar) and the events surrounding his three-year meditation retreat.

 

After watching that film, I finally felt willing to explain the state of deep meditation in our study group. Otherwise, even many respected practitioners within my own learning circle would feel that my words lacked proof. Most people tend to think that once someone enters deep meditation, they can perform extraordinary abilities, transform freely, or even become enlightened.

 

But through my own study of samadhi and meditative absorption, I know that it is not really like that.

 

It was only after watching that film that I truly understood something important: entering deep meditation actually involves a kind of technical lineage or method of transmission. When you widen your perspective, you begin to see a very different side of it.

 

In the Chinese Buddhist tradition, when great monks have genuine experience of deep meditation, there is usually a certain transformation and stability in their character. But in that Geshe, none of those qualities could be seen.

 

This does not correspond with what one would expect from someone who had supposedly spent three years in deep meditation.

 

The film presents everything very honestly, and it allows viewers to see clearly that meditation with real inner realization and meditation achieved through technique alone can be entirely different in nature.

 

Last time I visited the association, President Chunde also mentioned this film. He said he had once shared it with other members, but now I can no longer find it.

 

Master Banji