因緣條件的成立On the Arising of Conditions

 因緣條件的成立

半個月前，一直看到很多大老鼠，
這一兩年已經難得看到這麼多老鼠了，起初以為是隔壁稻田成熟的問題，想想不太對勁，
會不會是要淹水的徵兆，老鼠在搬家？
動物的感官基本上小到螞蟻，都可以感知天氣預報。

昨天想起來，我半個月前的想法，
真的淹大水了！

這個如果在印度的宗教思想裡面，
都要覺得那是什麼神、又什麼神的寓言？

問題在於：
當宗教中充斥著大量神話，
而這些神話又未經理性梳理檢視時，
神話本身就可能帶來危害——使人忽視現實。

過多的神話，就如同沉浸在幻象之中——
最終會失去辨別真實的能力。
而一旦失去這種智力上的清明，又要如何前進？

在我修行的前十年，
我接觸了大量北傳佛教的內容。
隨著時間推移，我逐漸意識到，
必須刻意將那些深植於腦中的神話觀念剝離。

試想：當你看到老鼠時，
你會把它解讀為神的啟示，
還是某種無形力量在作祟？

當一個人的心中充滿神話時，
會常常失去第一時間的判斷能力。

佛法經常探討「意識」的本質。
當心中充滿錯誤的觀念時，
便會混淆現實、佛法與幻象。

最終，心智變得混亂而模糊——
直到你再也分不清，什麼才是真正的存在。

半寄

On the Arising of Conditions

 

Half a month ago, I began noticing an unusual number of large rats.

Such a sight has been rare in recent years. At first, I suspected the nearby rice harvest—but the explanation did not hold.

 

A thought arose:

could this be a sign of impending floods?

Were the rats relocating?

 

Animals—even ants—possess a natural sensitivity to environmental change.

 

Yesterday, that earlier thought returned—

and it proved true: severe flooding occurred.

 

Yet within certain strands of Indian religious thought,

such an event might be interpreted as a divine message

or turned into a mythic allegory of gods.

 

The problem is this:

when religion contains a great deal of mythology,
and those myths are not critically examined,
myth itself can become harmful—leading people to ignore reality.

 

An excess of myth is like immersion in illusion—

one eventually loses the ability to distinguish what is real.

And without that clarity, how can one move forward?

 

In the first decade of my own practice,

I was exposed to a great deal of Northern Buddhist teachings.
In time, I realized I had to deliberately free myself

from the mythological ideas embedded in my mind.

 

Consider this: when you see rats,

do you interpret them as divine signs

or as the mischief of unseen forces?

 

When the mind is filled with mythology,

one loses the ability to make clear judgments at the very first moment. 

 

Buddhist teaching frequently addresses the nature of consciousness.

When the mind is filled with erroneous ideas,

it confuses reality, Dharma, and illusion.

 

In the end, the mind becomes confused and chaotic—
until you can no longer tell what is what.

 

Master Banji

謙讓 Yielding

 謙讓

有時候讀者會勸我說：
不要對立，
我接受了建議，把一些諷刺性的文字刪除，

刪除那一些不重要的立場，
緊接著很多人開心的希望我文章全部刪完，
不然就關閉南禪的資訊，
哈哈😄

能讓嗎？
讓的結果別人就希望你全軍覆沒。
我才會寫說：
我們受儒家思想影響太深了！
都願意先讓自己吃虧，
讓敵人快樂拍手這一切才會圓滿？

我寫的佛法文章是我一生的研究，全部刪掉嗎？

那我就從容就義好了。
站著死比躺著死，光榮。

半寄

 

Yielding

 

At times, readers urge me:

“Don’t create conflict.”

I accepted this and removed my more satirical remarks.

 

After letting go of those minor positions,

many then went further—hoping I would erase everything,

or even shut down all NanZen communication.

How amusing 😄

 

But can one simply give in?

Concession invites expectation—

until others demand your total defeat.

 

This is why I say:

we are too deeply shaped by Confucian values.

We are conditioned to accept loss first,

believing that only when others are satisfied can harmony be achieved.

 

Yet my writings on Buddhism represent a lifetime of study.

Am I to delete them all?

 

If that is the only path,

then I would rather meet my end with composure and dignity.

To die standing is honor;

to fall without resistance is not.

 

Master Banji

追溯本命Tracing Back to One’s Origin

 追溯本命

 

有大德好心的跟我提醒，再往前走，可能毀譽參半更大，（像目前屋外的風雨聲）

 

事實上，我的事情很簡單，我找了我需要交代的人去跟她說明一些事，

結果被有心人套話出去，

 

話題開始被炒熱，加上「變態」的廣播機全力開大廣播，結果熱鬧非凡⋯⋯。

 

這件事很好解決！

一定要變相（態）指責我的人，

 

祝福💕你們在講解佛經時只要涉及佛陀或高僧大德的本生談，或是過去世時，那就無異於是自打嘴巴，

 

廣播機不敢講白的是，

攻擊半寄，只因我的實力讓他們驚慌失措，火力全開語言低賤，滅了我為第一要務，

 

真相是，他們才沒空理我在幹什麼？

只要能力比他們低就好？

 

或者乾脆註明：佛法是一種文字上的意義而已，是不能修行證明的？

證明者必被圍毆。

 

我來自於純樸的大家庭，從小看盡人事，

自己去修行才知道什麼叫做小巫見大巫？在修行中才看到什麼叫人性！

 

這股怒火我都還沒有寫，只用小說的方式「滅絕師太」（見南禪部落格2026.1.20）去做交代，

 

南禪精舍沒有對外募款，

我個人的宿緣是我自己一定要處理的事，不涉及他人，無關榮辱，

這一切只跟半寄個人有關，

 

我個人備極辛楚才明白佛陀「四聖果」的內容，

這不是禪宗的開悟及入定的三昧可以比擬的，

 

佛教界無人願意研讀一下，反而拼命羞辱我個人，去突顯佛教皆是神聖的，才會這樣語無倫次地任意賤踏別人，

一定要這樣去對待任何一位眾生，

那我也只能祝福了💕，

👍哈哈😄

 

所有有見識的佛教徒，一定清楚我寫的佛法是最珍貴的，

這一點一直在被證實中。

 

我這一生完成了不可能的任務，

從來不敢想，我可以修持出境界及寫出完整的佛法，

 

既然這一切已經達到我個人的滿意點，何來榮辱‼️

 

使命必達勝於一切！

 

（追溯本命是使盡吃奶力才能做到的，

珍貴無比也不賣錢，都不賣錢了，有什麼榮辱可言！哈哈😄

 

我個人一直被瞎纏爛打的，不往前走，難道在爛泥裡一輩子嗎？

那真的叫———蒼天了！

 

感謝一切幫助我的大德們！

㊗️福慧增長）

半寄

 

Tracing Back to One’s Origin

 

A kind person once cautioned me that proceeding further may invite greater degrees of both praise and criticism—much like the storm currently raging outside.

 

Actually, my situation is simple. I entrusted the appropriate individual to convey certain matters on my behalf. However, my words were deliberately extracted and disseminated by others.

 

As a result, the topic became heated, through excessive “broadcasting,” the issue was amplified and turned into a big scene.

 

This matter is, in fact, easily resolved.

To those who persist in criticizing me, whether directly or indirectly:

 

I extend my sincere blessings.

When interpreting Buddhist scriptures—particularly references to the Buddha or eminent masters’ past lives—you inevitably contradict your own stance.

 

What remains unspoken is that these attacks stem from unease regarding my capabilities. Such individuals resort to coarse language, making it their top priority to bring me down.

 

But the truth is, do they really care about what I am doing?

Or do they simply want others to appear inferior?

 

Or to state it explicitly: is Buddhism merely a matter of textual meaning, something that cannot be realized through practice?

Anyone who tries to prove otherwise would be harshly criticized or targeted.

 

I originate from a simple and honest large family and have observed much of human life since childhood.

Only through practice did I understand what it means to encounter something far greater—and what human nature truly is.

 

I have not directly written out this anger.

Instead, I expressed it in a fictional way in “Miejue Abbess” (see “Search For Enlightenment with NanZen Vihara: An Investigation into Practice of Buddhism”, Jan 20, 2026).

 

NanZen Vihara does not accept donations.

My karmic matters are mine alone to handle. They do not involve others, nor are they about honor or shame.Everything concerns only me.

 

Through profound hardship, I attained an understanding of the Buddha’s Four Stages of Enlightenment—something incomparable to Zen awakening or meditative samadhi.

 

Regrettably, few within the Buddhist community are willing to study this and instead tirelessly humiliate me irrationally and freely, as if to protect the image of Buddhism while disrespecting others in the process.

 

If this is how people treat others,

then I can only offer my blessings.

 

Those with genuine discernment will recognize the value of my writings—this continues to be affirmed.

 

In this lifetime, I have accomplished what once seemed impossible. I never envisioned attaining such realization or articulating the Dharma so comprehensively.

 

Having reached personal fulfillment, honor and criticism no longer matter.

 

The fulfillment of the mission surpasses all else.

 

(Tracing back to one’s origin demands the utmost effort. It is extremely valuable and not for sale; thus, honor and disgrace are irrelevant.

 

I have long been subjected to relentless and unreasonable entanglements. If I choose not to move forward, am I to remain trapped in the mire for a lifetime?

If that is so, then it would seem that heaven itself is unjust.

 

I extend my gratitude to all who have supported me.

May your wisdom and blessings flourish.)

 

Master Banji

善始 A Good Start

 善始

很多人或許會問那華人的所謂大乘佛法（北傳）是什麼？

只能說它混雜了一「小小部分」佛法，然後可能大部分是印度其他教派的內容，

印度教包括比較晚期的錫克教講的也是講慈悲布施，容易為儒家思想的華人所接受，
儒家傳播的範圍是沒有宗教的。

佛陀的「初果」理念第一關就是「破身見」這對所有的人類來講都是最困難的！

人從在母胎裡能夠感受到的就是最真實的肉體，還有自我的意識，
現在要重新釐清肉體是「因緣條件」所成，這無疑是違反天性的，

雖說佛陀的思想不論從主觀與客觀角度判斷，都是無庸置疑的，

然而，就只是從理念下手，就已經顯得非常困難。

在那麼古老的年代，接受教育的人群，只是一小小部分，佛法傳錯了，其實都是完全可以理解的。

只是時至今日，所有的人腦、教育，全部發達，是根本有必要再弄清楚的。

所以很多的大德，不必質疑自己信仰的佛教是什麼？
無論如何，不管是婆羅門教，或是錫克教，
在古老的年代裡（盡管成立的年代也不一樣，）
就其思考能力的發達，都已經非常了不起了！
半寄

A Good Start

 

Many people may wonder: what is the so-called Mahayana Buddhism in the Chinese tradition?

 

It can be said that it includes only a small part of the original Buddhist teachings, while much of it may come from other Indian religious traditions.

 

For example, Hinduism and even the later Sikhism both teach compassion and generosity. These ideas are easily accepted by Chinese people influenced by Confucianism, which spread widely as a cultural system rather than a religion.

 

In the Buddha’s teaching, the first stage of enlightenment begins with breaking the self-view. This is the most difficult challenge for people.

 

From before birth, we feel that our body and sense of self are real. But now we are asked to understand that the body is formed by causes and conditions. This goes against our natural instincts.

 

Even understanding this idea is already very difficult. In ancient times, when only a small number of people were educated, it is understandable that the teachings were misunderstood.

 

Today, however, human thinking and education have greatly improved. It is absolutely essential to re-examine and clarify these issues.

 

Therefore, many practitioners do not need to doubt the form of Buddhism they follow. Whether it is Brahmanism or Sikh teachings, in ancient times—despite their different origins—their level of thinking is already truly remarkable.

 

Master Banji