人話 At Last, a Normal Sentence

人話

 

哈哈😄

 

「我終於聽到一句人話了，尊重我的研究！不再指我為惡魔，」哈哈😁

（我想說：這個笑話太好笑了🤣）

 

我們南禪精舍最早時期，

對佛法最有研究的人是沛宏，

去年的文章都有提及他，

讀者可以自己去找，

 

有一陣子他有到南傳的道場去參加短期出家，

回來以後不斷對我們的群組丟資料，

 

丟到我受不了了，而他剛好丟到阿羅漢果話題，

在群組我請他把「大天五事」研究一下，才可以講阿羅漢果，我只接受有研究的佛法內容。

 

2016年10月我已經出版了《佛法最終的實現》

裡面對部派佛教的「大天五事」有所著墨，

台灣印順法師不願點明的話，我都更再深入了一些。

 

我沒辦法接受，我已經把「大天五事」寫了，

我身邊的大德還不斷在講阿羅漢果如何、又如何，

卻只落於宗教上的吹捧，

對於實質內容都已經喪失了！

（很多南禪的居士們，各自有依止的道場，基本上都是緣分聚在一起，我都採取尊重的態度。）

 

這種神跟修行者之間的分寸，已經喪失的佛法，是我不能接受的，

 

而沛宏從來沒有跟我爭辯過，

就在我點出「大天五事」後，

他就不再丟資料上群組了！

我很清楚，這是因為我的研究讓他沉默，

我們的互動還是良好的。

 

（眾所皆知聖經只有一本，省事多了！）

 

半寄

 

At Last, a Normal Sentence

 

Haha 😄

 

“I finally heard something reasonable. Someone respects my research and doesn’t call me a demon anymore!” Haha 😁

(I really think this joke is hilarious 🤣)

 

In the early period of Nanzen Vihara, the person who understood Buddhism the best was Peihong. I wrote about him in posts last year.

 

For a period of time, he went to a Theravāda temple and joined a short-term ordination. After returning, he kept sending a lot of materials to our group chat.

 

It became overwhelming. Then when he started talking about arahantship, I told him he should first study the “Five Points of Mahādeva” before discussing it. I only accept Buddhist ideas that are based on research.

 

Back in October 2016, I had already published Ultimate Realization in Buddhism, where I discussed this topic. For some topics that Master Yinshun chose not to state explicitly, I went further and examined them more directly.

 

So I could not accept that people around me kept talking about arahantship in a superficial, religious way, without real understanding.

 

(Many lay members in our group follow different teachers. We have all come together because of circumstances and connections, and I respect that.)

 

But when the boundary between belief and actual practice is lost, I cannot accept it.

Peihong never argued with me. After I mentioned the “Five Points of Mahādeva,” he stopped posting in the group.

 

I know why—my research made him stop. But we still get along well.

 

(Everyone knows, in Christianity, there is only one Bible, which makes things much simpler.!)

 

Master Banji

 

真不是幻覺2 Not an Illusion 2

真不是幻覺 2

 

（語詞的誤解）

女藝會的馮孝英老師，如果看到有關於埃及的沙漠視頻，

一定不厭其煩指出，

「撒哈拉」（Sahara）

就是沙漠的意思，

 

撒哈拉沙漠等於說了兩次沙漠、沙漠！

 

我每次都聽覺得超好笑的，

我們這邊傳錯了，

都認為撒哈拉沙漠才是對的，現在講「撒哈拉」（Sahara)

反而會被認為是你形容錯了！

 

有關於佛法內容的形容詞，

很多有這樣的意思吧！

佛經本身就是翻譯品，如果不是在印度這方面的思想著墨甚深的話，很難解開佛法之謎。

 

「欄位名稱：《雜阿含經》觀點

本質：緣起的心理現象，無自性

自我：識是無常流動，自我感是幻覺。」

 

這段文字前面發表的截圖「真不是幻覺1」有，

 

部派佛教，

（是指佛陀（釋迦牟尼佛）滅度後約一百年（西元前四世紀），

佛教僧團因對戒律與教義見解分歧，分裂為上座部與大眾部）

 

開發相關的「心、意識」非常早，

因為一大批修行者在禪定中對「心、意識」都有著認知，

後來變成專有名詞的「心與心所」應對問題，

 

或許開發的太早，也或許印度及後來的佛法流傳處，對心理活動的認知還沒有近代人的成熟，

 

導致於講意識，又可以講幻覺！

 

「自我：識是無常流動，自我感是幻覺。」

並且讓「心與心所」的講解還一直處於佛法專有名詞的狀態，

 

這或許是後代人可以努力的。

半寄

 

(AI補充小趣聞)

 

我們平常說的「撒哈拉沙漠」（Sahara Desert），在語言學上其實是一種同義重複（Tautology）。因為當你說「撒哈拉」時，你其實就已經在用阿拉伯語說「沙漠」了，所以「撒哈拉沙漠」字面上的意思變成了「沙漠沙漠」。

 

Not an Illusion 2

 

(On Semantic Misunderstandings)

Ms. Feng Xiaoying from an arts group always points out something interesting when she watches videos about deserts in Egypt. She says that “Sahara” already means “desert.”

So saying “Sahara Desert” is like saying “desert desert.”

I always find this funny. In our daily usage, we have accepted the mistaken version. People think “Sahara Desert” is correct, and if you only say “Sahara,” others may think you are wrong.

This kind of misunderstanding also appears in Buddhist terms. Buddhist scriptures were translated from Indian languages, so without a deep understanding of Indian philosophy, it is hard to fully understand them.

From the perspective of the Saṃyukta Āgama

• Nature: A mental phenomenon arising from causes and conditions, with no fixed essence 

• Self: Consciousness is constantly changing; the sense of self is an illusion 

This idea was also mentioned in the screenshot in “Not an Illusion 1.”

In early Buddhism, about one hundred years after Gautama Buddha passed away, the Buddhist community split into different schools because of disagreements in rules and teachings.

At that time, the study of mind and consciousness was already very advanced. Many practitioners understood these through meditation. Later, technical terms such as “mind” and “mental factors” were created.

However, this development may have been too early, or the understanding of psychology at that time was not as mature as it is today.

 

Because of this, consciousness could also be described as an illusion. 

“Consciousness is always changing, and the sense of self is an illusion.”

Even now, these ideas are still mostly explained using specialized Buddhist terminology.

 

This may be something future generations can improve.

 

Master Banji

 

(A small note added by AI)

The commonly used term “Sahara Desert” is actually a linguistic tautology. Since “Sahara” already means “desert” in Arabic, the phrase literally translates to “desert desert.”

回饋文Feedback: Seeing Your Habitual Tendencies Clearly

回饋文: 照見自己的習氣

 

師父好，

謝謝師父在上週五，對我的開示。

 

我試著整理這將近一年的努力心得，盡力試著寫出來，尚請師父指點。

 

文/南禪大德楊俊得居士

 

照見自己的習氣

 

你能看見你習氣的運作嗎？

你能看到、碰觸到，習氣，在身體上顯現出的反應嗎？（我看到大腦一個區塊的樣態，想到阿含經曾有的相關描述，結果對照起來，竟然是「癰」這個字的形容，嚇爆）。

 

能真的看見、碰觸到，習氣對大腦的扭曲、對意識造成的錯接、對身體造成的傷害，我把這些稱實際經驗，稱為「照見習氣」。

 

當我親身照見我的習氣，而不僅是知識上的認同貪嗔痴習氣是不好的，我才開始，能比較正確的，使用佛法來對治習氣，我在這時候，才能說摸到一點所謂的實修。

 

初步心得：透過刻意的、不斷的練習，會發現，當我在「觸」的發生，或說是「因緣升起」的時空點，的確，在「意識上」，雖然目前還不能完全一次消融掉，大概能擋得住3拳。

 

當你把麤厚的習氣銷融薄了一些，習氣會從一種感覺的存在（多數時候是抵抗不想承認存在。哈），逐漸變成具象的存在。

 

因為親見，就沒有逃避的空間了，這時你反而不會排斥、恐懼、憂疑，反而會更積極性的去面對、對治習氣，

即使進二步退一步，或是暫時力量不夠戰不動，

 

你都不會覺得挫敗氣餒，會更有動力去尋找佛法裡的開示來幫助自己，

 

全力奮戰，因為親見自己的習氣，會愈戰愈有滋味。

 

這時，修行，就有機會進入永動機的模式，這才能稱得上所謂「對佛法不退轉」。

 

（癰，這個大腦樣態，是我在持大悲咒，安靜的時候，浮現在我眼前，看見的。）

 

Feedback: Seeing Your Habitual Tendencies Clearly

 

 

Dear Master,

 

Thank you for your guidance last Friday.

I have tried to organize what I have learned from nearly a year of practice and write it down as clearly as I can. I humbly ask for your advice.

 

 

By Yang Junde, a lay practitioner from Nanzan

 

Seeing Your Habitual Tendencies Clearly

 

Can you notice how your habits work?

Can you see and feel how they show up in your body?
(I once noticed a pattern in my brain that reminded me of a description in the Āgama sūtras. When I compared it, it matched the word “abscess,” which really shocked me.)

 

When you can truly see how habits distort the brain, confuse consciousness, and affect the body, this direct experience can be called “clearly seeing one’s habits.”

Only after I experienced this for myself—not just agreeing that greed, anger, and ignorance are bad—could I start using the Dharma correctly to deal with them. Only at that point did I begin real practice.

 

My Early Experience: With repeated and intentional practice, I found that when a reaction first arises, I still cannot completely eliminate it, but I can resist it a little—perhaps like holding up against a few punches.

 

As strong habits become weaker, they change from vague feelings (often ones we don’t want to admit) into something more concrete and observable..

 

Once you truly see them, there is no room to avoid them. Instead of fear or doubt, you become more willing to face and work with them.

Even if progress is uneven—two steps forward, one step back, or feel too weak to deal with them, you won’t feel discouraged. Instead, you become more motivated to seek guidance from the Dharma.

 

You will keep trying your best. And because you directly see your own tendencies, practice becomes increasingly meaningful—even invigorating.

 

At this point, practice may enter a kind of “self-sustaining” mode. Only then can it be called true non-retrogression in the Dharma. 

 

(Note:This “abscess-like” brain pattern image appeared when I was quietly reciting the Great Compassion Mantra.)

 

真不是幻覺1 Not an Illusion1

 真不是幻覺

 

社團時間討論之時，純德社長提及一處文獻，不是主講內容、

原本只想帶過就好，我特意指出它來申論一下。

於我而言，在個人的佛法教學中，早已將「幻覺」一詞徹底驅逐。

 

主因是「因緣所生法」既成立，

則無論物質、精神或肉體，在其緣起交織中必定真實不虛。

（佛法「空法」另外討論）

 

唯其在現象界中生滅相續的時間長短罷了；這亦涵蓋了那些肉眼難察的幽微存在與瞬息生滅。

 

我直言道：依文字所顯發的義理，

若本質有誤，勢必得從根本上予以破除。

這于日前論及玄奘大師因明學之「宗、因、喻」如出一轍——邏輯之立，不容依糊塗文字。

 

謬誤的文本，註定催生扭曲的思維。

這類以訛傳訛的方便說，究竟還要在文字障裡虛耗多少光陰、浪費多少生命？

 

成員中有懂醫理者，不禁頻頻點頭。確實，當肉體受病苦折磨時，那錐心的苦楚，何來幻覺？全都是真。

 

錯誤的佛法，不能一直使用「虛假」與「幻覺」來逃避現實。

 

半寄

 

（截圖內容）

维度	現代心理學	《雜阿含經》觀點
本質	大腦神經運作的產物	緣起的心理現象,無自性
自我	意識統合出一個自我感	識是無常流動,自我感是幻覺
起源	生物學進化與環境刺激	根、境、識三事和合(緣起)
目標	意識的功能優化與整合	滅除對意識的執著(離識

在修行實踐上,《雜阿含經》的目的不是為了…

(那是哲學),而是透過「觀察識的緣起與無

不著」,最終體證識的寂滅,從而解除煩惱。

 

Not an Illusion

 

During the club discussion session, President Chundebriefly mentioned a reference that was not part of the main topic. Although he originally intended to pass over it briefly, I chose to address it further.

 

In my own Buddhist teaching, I have completely abandoned the use of the word “illusion.”

 

If the principle of dependent origination is accepted, then all phenomena—material, mental, or physical—must be acknowledged as real within the network of causes and conditions from which they arise.

(The Buddhist teaching of śūnyatā is a separate matter.)

 

What differs is only the duration of their arising and passing within the phenomenal world, including subtle forms of existence and momentary events beyond ordinary perception.

 

I stated plainly: when language expresses a fundamentally mistaken idea, it must be challenged at its root.

 

This follows the same logic as Xuanzang’s framework of “thesis, reason, and example.” Clear reasoning cannot rest upon confused language.

 

Distorted writings inevitably produce distorted thought.

 

How much life has already been wasted within these chains of misleading words and inherited misunderstandings?

 

A member knowledgeable in medicine nodded repeatedly in agreement. After all, when the body suffers from illness, the pain is very real. It is not an illusion.

 

Wrong interpretations of Buddhism should not continue using ideas like “illusion” or “unreality” as a way to evade reality.

 

Master Banji

(Transcript of the screenshots)

Dimension	Modern Psychology	Saṃyukta ĀgamaPerspective
Nature	A product of brain and neural activity	A conditioned mental phenomenon arising from causes and conditions, without inherent self-nature
Self	A sense of self formed by the integration of consciousness	Consciousness is an impermanent flow; the sense of self is an illusion
Origin	Biological evolution and environmental stimuli	Arises from the coming together of sense faculties, objects, and consciousness (dependent origination)
Goal	To optimize and integrate the functions of consciousness	To eliminate attachment to consciousness (detachment from it)

Explanation of Practice

In terms of spiritual practice, the goal of the SaṃyuktaĀgama is not …. philosophical speculation.
Rather, it emphasizes observing how consciousness arises through conditions and recognizing its non-attachment.

Through this process, one ultimately realizes the cessation and stillness of consciousness, thereby freeing oneself from suffering.

(Note: The words underline are what Master Banji aims to refute.)