藍光1 -2（疑）Blue Light 1 -2（Doubt)

 藍光1 （疑）

 

似期待藍光降臨般

 

天色暗絕

真有藍光？

 

遲疑 再 遲疑

遲疑 ——再遲疑

 

我邊走邊吶喊，邊走邊狂呼

 

夜深沈，迷濛，悄然

 

我無力於曠野

無眠於大地

 

 

藍光2

（疑）

 

星光已絕，痴狂無力

 

不！

絕不——消逝夜裡

 

像壯士死於戰場

我將死於黑夜、願死於黑夜

 

是了！

窮盡最後一口氣

不等藍光了，我飛出天際

 

半寄

——— 2011.8.31 晨

 

 

 

Blue Light 1 (Doubt)

 

As though awaiting a blue radiance

 

The sky falls into absolute dark—

Is there truly such a light?

 

Hesitation, then hesitation again—

Hesitation upon hesitation

 

I walk, crying out,

I walk, shouting into the void

 

Night—deep, dim, hushed

 

Powerless in the wilderness,

Sleepless upon the earth

 

 

Blue Light 2

 

Starlight extinguished;

I am exhausted and overwhelmed

 

No!

Never will I fade into the night

 

Like a warrior slain in battle,

I will meet my end in darkness—

I choose the dark

 

Yes!

With my final breath spent,

I abandon the blue light

and rise beyond the sky

 

Master Banji

—Morning, August 31, 2011

初果的完備3 The Completeness of the First Stage of Enlightenment3

初果的完備 3

 

（「疑」是懷疑，證入初果就是證實。）

 

最近寫過的「真不是幻覺」，

玄奘法師的「宗、因、諭」

還有「譬喻一詞的重重困境」

「心與心所」的交代不清，

 

讀者可以體會，

除了我自己的研究以外，我是沒有辦法再看外面流傳的佛法，

 

我用了一輩子，證實佛法有著太多的扭曲講解，

 

很多我年輕就搞懂，但因為實力不夠，境界還不足，一直壓抑住，

 

隨著年齡越來越增長，每次看到佛法，除了嘆息，還有一種不能再等待的焦慮！

 

總算，我把佛法為什麼那麼珍貴希有的那一面寫完了，

「只有佛法可以被證實，

「疑」是懷疑，證入初果就是證實。」

 

感謝各界給我的資源，讓我把已經斷層的佛法寫出來，回饋佛法於萬分之一。

㊗️願曾給予過助力的有緣人，福慧具足。

 

半寄

 

 

The Completeness of the First Stage of Enlightenment3

 

(“Doubt” means uncertainty, and attaining the first stage of enlightenment is its verification.)

 

In my recent writings—including “Not an Illusion,”

Xuanzang’s analysis of “thesis, reason, and example,”

“The Challenge of Metaphors”,

and the insufficient clarification of “mind and mental factors”—

 

it should be evident to readers that,

aside from my own research, I find it no longer possible

to rely on the Buddhism currently circulating in the wider world.

 

Over the course of my life,

I have verified that the Dharma has been subject to numerous distortions in its interpretation.

 

Many insights were already clear to me in my youth;

however, due to limited ability and insufficient realization,

I chose to restrain and withhold them.

 

As I grow older, each encounter with Buddhism brings not only a sigh,

but also a deep urgency—I can no longer afford to wait.

 

At last, I have completed writing about why the Dharma is so rare and precious.

Only the Dharma can be truly verified. “Doubt” means uncertainty, and attaining the first stage of enlightenmentis its verification.

 

I am grateful for the support and resources from many people,

enabling me to articulate a form of the Dharma that has long been fragmented,

offering back even a small fraction in return.

 

May all those who have offered their assistance

be fully endowed with both merit and wisdom.

 

Master Banji

 

 

初果的完備2 The Completeness of the First Stage of Enlightenment2

 初果的完備2

用佛法的條件學說，精神與肉體都是「因緣所生」的理念去「破身見」後，

進而轉變人性的牽制，才能入「疑」做探討。

「疑」既然是探索前因與後果的問題，

便會有時間與空間的產生，

最具體的說法，因果是；不是不報，只是時間未到？

而福與禍產生的時間點誰說的準呢？

中間還有「緣」條件起變化的問題，

這一課應該是世間最困難的生命交織課題，

複雜到不可置信的地步，

衝破對「前因與後果」的不能理解，

佛法修持才有可能再往前走。

半寄

The Completeness of the First Stage of Enlightenment2

 

By applying the Buddhist teaching of conditionality—that both mind and body arise from causes and conditions—one can begin to dismantle the view of self (sakkāya-diṭṭhi).

Only after loosening the constraints of our human habitscan we proceed to investigate through doubt.

 

Since doubt is essentially about exploring causes and results, it naturally involves time and space.

 

A common way to explain karma is:

it is not that karmic results do not occur, but that their time has not yet matured.

 

However, who can precisely determine the timing of the arising of fortune and misfortune?

 

Furthermore, intervening conditions (pratyaya) continue to shift and influence outcomes.

This makes the whole process extremely complex—perhaps one of the most difficult topics in life.

 

Only by breaking through our inability to understand causes and results can Buddhist practice continue to progress further.

 

Master Banji

 

初果的完備 1The Completeness of the First Stage of Enlightenment

初果的完備1

屏東縣泰武鄉的沿山公路，
有一陣子沒有來了！
下完雨的清晨格外感覺舒適，車子開了兩趟還捨不得走
。
佛法「四聖果」內容我之前都寫過了不再重複，

原則上可以破解自我的「身見」至「痴」入「疑」的探索，

就算佛法基石穩固，
其餘留待有心人自己去探討，
寫太多，
又變成一大堆名詞。

（「疑」是指-對佛法因、緣、果的連貫性的懷疑，

「疑」若解釋為「四不壞淨」
是對佛、法、僧、戒，的信任

跟「法眼凈」字眼是抵觸又矛盾的，

因為修行者自己要修成與擁有「法眼凈」
這跟「信任」無關

我個人認為佛法「四淨信」
在「善根」跟「法次法向」的時候就應該去做善理解。

另一種理解是；
假使修佛法的行者，就連佛法都搞不清楚了，
怎麼可能走「法次法向」？

這是踏著佛法的指引一步接一步走的意思，
那信仰佛法卻搞不清楚佛法，請問你要怎麼走？

「凈信」是給廣大群眾用的。

半寄

（台灣屏東縣泰武鄉）

The Completeness of the First Stage of Enlightenment1

 

On the mountain road in Taiwu Township, Pingtung County,

I realized it has been some time since my last visit.

The morning following rainfall felt particularly pleasant.

I drove the route twice, still reluctant to depart.

 

I have already written about the “Four Stages of Enlightenment” in Buddhism,

so I will not repeat them here.

Basically, this path is about breaking through the idea of self—

starting from identity view, passing through ignorance, and then examining doubt.

This way, the foundation of the Dharma is already well-established,

the rest can be explored by those who are interested.

Excessive elaboration,

however, merely results in an accumulation of technical terms.

 

(Here, “doubt” refers to questioning the coherence of causes, conditions, and results in the Dharma.

 

If we explain “doubt” as the “four kinds of unshakable confidence,”

then it means having trust in the Buddha, the Dharma, and the Sangha.

 

However, this seems to conflict with—and even contradict—the idea of the “purity of the Dharma-eye.”

 

This is because practitioners must personally cultivate and realize the “Dharma-eye”;

it is not something based on trust alone.

 

In my view, “four kinds of pure faith” within the Dharma

should be properly understood at the stage of developing “wholesome roots”

and “practice in accordance with the Dhamma”.)

 

Another way to understand this is:

if practitioners don’t even understand the Dharma,

how can they follow the path step by step?

 

“Following the Dharma” means moving forward step by step based on its guidance.

But if someone claims to believe in the Dharma yet doesn’t truly understand it,

then how are they supposed to proceed?

 

“Pure faith,” in this sense, is meant for the general public.

 

Master Banji

真不是幻覺5 Not an Illusion 5

真不是幻覺 5

 

憑藉著我佛法剛入門讀的是《中觀論》，我的直覺一直覺得那個「痴」字不是中文「痴」的意思，

中文的「痴」字

形容，

一般會聯繫到文學的《紅樓夢》，

 

但印度民族性的邏輯觀念極強烈，這個應該不是文學的「痴」！

 

但那也不管了，一樣破解看看。

直到我發覺整個「四聖果」從頭到尾的連貫性，驚呼連連，

太神奇了，古代人竟有這麼嚴謹的邏輯思維跟證悟境界！

 

半寄

 

Not an Illusion 5

 

At the beginning of my study of Buddhism, I read the Mūlamadhyamakakārikā.

I intuitively felt that the term “delusion” (痴) did not correspond to the conventional meaning of the Chinese character.

In Chinese usage, 痴 is often associated with literary expressions, such as those in Dream of the Red Chamber.

 

However, given the highly developed logical tradition in Indian thought, it seemed unlikely that this term referred to the kind of “foolishness” portrayed in literature.

 

Setting this concern aside, I continued my inquiry.

Eventually, when I recognized the full coherence of the Four Stages of Enlightenment from beginning to end, I was deeply astonished.

 

It was truly remarkable—how ancient practitioners could possess such rigorous logical reasoning and profound levels of realization.

 

Master Banji

 

真不是幻覺4 Not an Illusion 4: (The Challenge of Metaphors)

真不是幻覺 4 （譬喻法的重重困境）

 

譬喻法到了華人區域「以手指月」成為最經典的修行指導方式，

 

但終歸月亮在天邊，誰也撈不到！

佛陀的「四聖果」修法從自身的貪、瞋、痴說起，

看似簡單的人性，搞起來卻要命！

 

我個人的經驗是從「痴」下手，大概都可以解決，

「痴」的範圍太大了，

愚蠢的事是「痴」，不能理解卻硬要做的事是「痴」，佛法專有名詞的「無明」也是痴，⋯⋯。

 

如果人們大部分能理解自己的盲點是什麼？

著手去處理、包括解決事情，效率相對會提高，

 

原則上不能處理，不能解決或是盲點太多時，會讓貪跟瞋的情緒變得不能控制。

 

貪跟瞋的情緒一般跟能力有關，

而明智的思維解開「痴」，個人的性格也會獲得轉變，

 

我個人一直在這個方向做很大的努力，

再配合佛法的注入，成績上面我自己滿意。

如果沒有走錯的話，解開「痴」的思維越成熟，
趨近於「四聖果.初果」的「疑」破解。

 

半寄

 

Not an Illusion 4: (The Challenge of Metaphors)

 

In Chinese Buddhist culture, the use of metaphors has evolved into the classic teaching of “pointing at the moon with a finger.”

 

But the truth is, the moon is always far away—no one can actually reach it.

 

The Buddha’s path of the Four Stages of Enlightenmentstarts examining one’s own greed, anger, and delusion.

What appears to be simple human traits can, in practice, be extremely difficult to deal with.

 

Based on my experience, working on “delusion” first can resolve most issues.
Delusion has a broad scope: it includes foolish behavior, acting without understanding, and what Buddhism refers to as “ignorance.”

 

If one can identify one’s own blind spots and actively work to resolve them,
one’s effectiveness in handling problems will improve.

 

Conversely, when problems cannot be managed, resolved, or when blind spots are excessive,
greed and anger tend to become uncontrollable.

 

Greed and anger are usually connected to one’s ability.

When delusion is reduced through clear thinking, a person’s character will also change.

 

I have invested significant effort in this approach,
and, combined with the application of Buddhist teachings, I am personally satisfied with the results.

 

If one’s direction is correct,
then as one’s capacity to resolve delusion improves,
one gradually approaches the elimination of “doubt,”which is part of the first stage of enlightenment.

 

Master Banji