莊春江居士Layman Chuang Chun-chiang

 莊春江居士

兩三年前的讀書會上，有一回純德社長分享莊居士的阿含經故事選，
我剛開始只以為是分享《雜阿含經》，但是越聽越覺得他講的內容有點奇怪，便問純德說這是誰寫的？

純德剛開始讀《雜阿含經》時，
我那時候都查莊居士的《雜阿含經》對比的原文資料，就請他去那邊看，
但沒有注意到他們有解釋白話文的故事內容，

我覺得那個內容解釋不懂佛法的深義，
在當場有指出解釋怪在那裡。
後來純德社長就沒有在讀書會上提起莊居士的資料，

莊居士的《雜阿含經》原文南北傳對比，我覺得做得很好，
但不想再回溯當時那一篇故事的解說，
只想提醒南禪的讀者，像純德社長現在這樣做交叉對比解讀，得佛法的利益更加準確。
半寄

純德社長給我的line

1.師父，莊春江居士去年八月往生，樹葬在麟洛。
我晚上在整理雜阿含經卷二十，去他的網站查資料才發現的。我看到這個消息後，全身起雞皮疙瘩發冷，有點傷感，他的網站是師父介紹我去看的，我研究南北傳阿含經會去查資料的地方。
願他 離苦得樂 得證聖果！

2.這陣子在家讀雜阿含經，速度真是超快的，應該再幾個月就可以讀完50 卷，真是過癮欸！

Layman Chuang Chun-chiang

 

At a study group two or three years ago, President Chunde once shared selections of stories from Layman Chuang’s work on the Āgama sutras.

 

At first, I assumed he was simply introducing the Saṃyukta Āgama. But the more I listened, the more something felt off. So I asked him who the author was.

 

When Chunde first began reading the Saṃyukta Āgama, I used to consult Layman Chuang’s comparative materials between different versions of the text and suggested that he refer to them as well. However, I hadn’t noticed that those materials also included explanatory story interpretations in plain language.

 

In my view, those explanations did not capture the deeper meaning of the Buddha’s teachings. I pointed out, at the time, where the interpretations seemed problematic. After that, President Chunde no longer brought up Layman Chuang’s materials during the study club.

 

That said, I do think Layman Chuang’s comparative work on the northern and southern transmissions of the Saṃyukta Āgama is excellent. I have no intention of revisiting that particular story or its explanation.

 

I simply want to remind readers of NanZen that, like what President Chunde is doing now—cross-referencing and interpreting the texts—this approach leads to a more accurate understanding and greater benefit from the Dharma.

 

Master Banji

 

Messages from President Chunde (via LINE):

1.“Master, Layman Chuang Chun-chiang passed away last August. His remains were placed in a tree burial in Linluo.

I only found out tonight while organizing Volume 20 of the Saṃyukta Āgama and checking his website for references. When I saw the news, I got goosebumps and felt a chill, along with a sense of sadness.

It was you, Master, who introduced me to his website—it’s been an important resource for my study of the northern and southern Āgamas.

 

May he be free from suffering, attain happiness, and realize the fruits of awakening.”

 

2.“Recently, I’ve been reading the Saṃyukta Āgama at home, and my pace has been incredibly fast. I should be able to finish all 50 volumes in a few months—it’s really satisfying!”

 

安住 Finding Stability Within

 安住

在因、緣、果的錯綜複雜裡，伴隨著動物必定的鐵律生、老、病、死，

而大世代的鐵律成、住、壞、空，依然左右ㄧ切。

如能認知自身處於何種狀態，或時局，除了努力，也必然得安住其中，

所有的狀態都不是想改變就ㄧ夕成功，

再有能力的修行者也因洞穿現況，而安然（安住）。

半寄

Finding Stability Within

 

In the complicated relationships of causes, conditions, and results,

all beings follow the inevitable law of birth, aging, illness, and death.

At the same time, the greater cycles of formation, existence, decay, and emptiness continue to govern all things.

 

If we can recognize the state or the times we are in, then beyond making effort, we must also learn to settle within it.

No state can be changed overnight at will.

Even the most capable practitioners, seeing through reality, choose to stay calm and grounded within it.

 

Master Banji

 

反思3 Reflection 3

反思3

戒取——
如果你個人對於遵守與學習的公共道德，ㄧ直處於被引導的狀態，而你本身並不明白那一些道德及高尚願力的可行性，
甚至於所努力的行為能幫助自己多少？
假使這些都無法自我評估的話，請問又將如何去清楚因緣果做釋疑的理解？

「戒取」能清楚，才能幫助自己站穩，不然一個規範都還沒搞清楚，就把自己綁死了，
沒有因爲規範把自己提升，反而ㄧ直在窮於應付規範，想得佛法智慧者當深思。
半寄

（白話解釋：
也就是說如果你不能「明白」你遵守的規範對你有什麼好處？
你能執行多少？
那麼你又認為，自己是在做大善人？這一切的不能「自我清楚」，
卻想從因、緣、果裡面得到好的果實，根本不可能。

當然行善都是會有福報的，但我們是在談佛法的具體內容，包含因緣果的清楚，所以必須談更深一點，請多多包容。
提供參考。）

 

Reflection 3

 

Attachment to precepts—

 

If you are always being guided by others in learning and following public morality, but you yourself do not really understand whether those moral ideals and vows are actually practical, or even how much your own efforts truly benefit yourself—

 

then without the ability to evaluate these matters independently, how can you clearly understand causes, conditions, and karmic results?

 

Only by clearly understanding can a person stand firmly.

Otherwise, you may bind yourself to rules without even understanding them.

 

Instead of being elevated by the discipline, you may end up constantly occupied with trying to cope with the rules.

 

Those who wish to obtain the wisdom of the Buddha should reflect on this deeply.

 

Master Banji

(In other words, if you don’t clearly understand how the principles you follow actually benefit you, how much of them can you truly put into practice?

 

And then you still think of yourself as a great and virtuous person?

 

Without this kind of self-clarity, expecting to obtain good results from causes and conditions is simply impossible.

 

Of course, doing good deeds will always bring blessings. But here we are discussing the concrete teachings of Buddhism, including a clear understanding of causes, conditions, and results. It is necessary to examine the topic at a deeper level. Your understanding is appreciated.This is offered for reference.

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.