佛教徒加油Keep Going, Buddhists.

孟加拉（Bangladesh）

收到來自孟加拉，印度的獻禮，

也給予我的建議，

請你們慢慢地把佛法的內容去做思考，觀察，

讓自己增加智慧的能力，改善你們自己的生活。

👍

加油👏

我理解你們的衝突，請不用擔心。

孟加拉（Bangladesh）

在1947年印巴分治之前，現今的孟加拉國和印度的西孟加拉邦原本是同一個地區，歷史上被稱為**「孟加拉地區」（Bengal）**。這裡曾孕育出許多信奉佛教與印度教的偉大王朝（如笈多王朝、帕拉王朝等）。在長達數千年的時間裡，它的哲學、文學、藝術發展與印度次大陸的整體脈絡是完全同步且相互交織的。

語言與文字的同源（印度-雅利安語族）

孟加拉人所使用的孟加拉語（Bengali），與印地語、梵語一樣，都屬於印度-雅利安語族。孟加拉文所使用的婆羅米系文字（天城文的近親），其字根、語音結構與古典印度哲學、因明學或文學所使用的語言有着極深的親緣關係。

文學與精神共鳴：泰戈爾的例子

最能體現兩國文化同源的象徵就是偉大詩人羅賓德拉納特·泰戈爾（Rabindranath Tagore）。他出生於加爾各答（現今印度），但他書寫的是孟加拉語，其文學根基深深扎根於這片土地。妙的是：

 印度的國歌《人民的意志》（Jana Gana Mana）是泰戈爾創作的。

 孟加拉國的國歌《金色的孟加拉》（Amar Shonar Bangla）同樣也是泰戈爾創作的。

這在世界國家史中極為罕見，足見兩者在精神與文化上的血脈相連。

文化的交融與獨特性：宗教與本土的結合

雖然孟加拉在13世紀後逐漸伊斯蘭化，現今是一個以穆斯林為人口多數（約90%）的國家，但他們的文化展現形式與中東的阿拉伯伊斯蘭文化非常不同：

 生活與習俗： 孟加拉人的飲食（如對咖哩、魚肉和米飯的依賴）、傳統服飾（女性穿紗麗 Saree，男性穿盧基 Lungi）以及音樂風格，都與印度（特別是西孟加拉邦）極其相似。

 世俗與民族認同： 1971年孟加拉之所以選擇脫離巴基斯坦獨立，正是因為他們認為自身的「孟加拉語言與文化認同」高於單純的伊斯蘭宗教認同。他們至今仍熱烈慶祝「孟加拉曆新年」（Pohela Boishakh），這個節日的習俗與占星文化，本質上仍帶有濃厚的南亞傳統色彩。

總結來說，孟加拉在地理上與印度緊密相依，在文化基因上更是無庸置疑的印度文化圈成員。它是一面鏡子，展示了南亞古典文化在歷經伊斯蘭文明洗禮後，所融合出的一種兼具包容性與獨特美感的南亞本土世俗文化。

Keep Going, Buddhists.

 

I have received kind offerings and suggestions from readers in India and Bangladesh.

In return, I encourage you to slowly reflect on and comtemplate the teachings of the Dharma.

Let wisdom grow within you, and improve your own lives.

Keep going 👍👏

 

Master Banji

 

(AI Data)

Bangladesh 

Before the partition of India in 1947, present-day Bangladesh and the Indian state of West Bengal were originally part of the same region, historically known as “Bengal.”

This region once gave rise to many great dynasties that followed Buddhism and Hinduism, such as the Gupta and Pala dynasties.
For thousands of years, its philosophy, literature, and art developed together with the broader Indian subcontinent, closely connected and mutually influential.

 

Shared Language Roots (Indo-Aryan Family)
The Bengali language, spoken in Bangladesh, belongs to the Indo-Aryan language family, just like Hindi and Sanskrit.

The Bengali script comes from the Brahmi writing system (related to Devanagari). Its structure, sounds, and roots are deeply connected to the languages used in classical Indian philosophy, logic, and literature.

 

Cultural and Literary Connection: The Example of Tagore
A powerful symbol of the shared cultural roots between India and Bangladesh is the great poet Rabindranath Tagore.
He was born in Calcutta (now in India), but he wrote in Bengali, reflecting the deep cultural foundation of this region.

Remarkably:

• India’s national anthem, Jana Gana Mana, was written by Tagore.

• Bangladesh’s national anthem, Amar Shonar Bangla, was also written by him.

This is very rare in world history and clearly shows the deep cultural and spiritual connection between the two countries.

 

Cultural Blending and Uniqueness
Although Bangladesh gradually became Islamized after the 13th century and is now a Muslim-majority country (about 90%), its culture is quite different from Middle Eastern Islamic cultures.

• Daily life and customs: Bengali food (such as curry, fish, and rice), traditional clothing (saree for women, lungi for men), and music are very similar to those in India, especially West Bengal.

• National identity: In 1971, Bangladesh chose independence from Pakistan mainly because its people valued their Bengali language and cultural identity more than a purely religious identity.

Even today, people celebrate the Bengali New Year (Pohela Boishakh), which reflects traditional South Asian customs and astrology.

 

Conclusion
Geographically, Bangladesh is closely connected to India.
Culturally, it clearly belongs to the Indian cultural sphere.

It can be seen as a mirror that shows how South Asian classical culture, after interacting with Islamic civilization, developed into a unique, inclusive, and distinctly local cultural form.

神通5 Spiritual Powers 5

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最近印度跟孟加拉地區持續2個多月的點閱，讓我內心又慢慢浮現出，近幾年，理解到的佛法問題。

隨著我對佛法的理解越深，

不得不讚嘆印度文化在數理方面的能力，

如果用華人文化來說明神通的解讀，

那就是佛法修行運用福慧雙修促成的。

但神通的速度與能力，已經大大的超越了一般人體能理解的範圍，

再加上佛法裡面不斷說明的「三明」，請問有什麼宗教或學說會一直指出，修行者必須完全「明白」？！

這種必須完全「明白」的自信，當時的發現者究竟應用了什麼能力，

讓祂敢直接說出這是一件「完全明白」的事情！

而且其中的「宿命明」還追溯到過去的生命軌跡，

一種不斷探討，問題也跟著不斷出現，

讓我應用現代的眼光，慢慢去看到印度文化的數理能力。

想到數理能力的問題，很多速度（無常）跟空間（無我），涵蓋過去、現在、未來的問題，

也跟著做深層的理解，這實在是太有趣了😁

㊗️祈願印度佛法能夠再次興起，

造福人群。

半寄

Spiritual Powers 5

 

Over the past two months, I’ve noticed continuous readership from India and Bangladesh. This has gradually brought back certain questions about the Buddhadharma that I have been reflecting on in recent years.

 

As my understanding of the Dharma deepens, I cannot help but admire the remarkable mathematical capacity within Indian culture.

 

From a Chinese cultural perspective, supernormal powers are often explained as the result of cultivating both merit and wisdom together.

However, the speed and scope of these powers far exceed what ordinary human ability can comprehend.

 

Furthermore, the Buddhadharma repeatedly emphasizes the “Three Knowledges.”

What other religion or philosophy continually insists that a practitioner must fully know?

 

What kind of capacity did the original discoverer possess,

to confidently declare that this is something that can be completely known?

 

Among these, the knowledge of past lives even traces back through previous existences.

 

As I continue to explore, more questions arise.

Through a modern perspective, I am gradually beginning to see the mathematical nature embedded within Indian culture.

 

When considering this mathematical dimension, issues of speed (impermanence) and space (non-self)—spanning past, present, and future—also begin to reveal deeper layers of understanding.

This is truly fascinating.

 

May the Buddhadharma in India flourish once again

and bring benefit to all beings.

 

Master Banji

 

神通4 Spiritual Powers 4

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佛法內含一種數理能力的運算，

才能讓舍利弗尊者在聽到佛陀講的「因緣法」時，馬上能知道其中的差異性。

印度的文化自古夾帶「苦」的思想，但佛陀把佛法證解得這麼好，

如果不是印度的數理文化發達，事實上，是不可能在這麼短的時間裡面，就建立了印度佛教一定的基礎。

很多人世間發明的法則，一旦進入數理的運算，整個時間跟空間的速度就超越人體的想像。

北傳佛法也傳入很多的數字，例如；五百世、3千大千世界，

更講究「因果」（定論）

但它已經跟中原文化儒家、老莊思想結合，

這種結合促使了佛學變成玄學，文學，

把印度文化藏在裡面的運算能力全部抹煞了！

可惜程度到達極點。

因為數理思考能力的不及，讓漢傳佛法變成更極端的苦行，用修行者的毅力苦熬成就道力（三昧禪定），

跟佛陀當時的弟子，一聽到佛陀的教授法則，就證悟的能力是不能相比並論的。

半寄

Spiritual Powers 4

 

The Buddhadharma embodies a form of computational or mathematical cognition.

This explains how Śāriputra, upon hearing the Buddha’s exposition of dependent origination, could immediately discern its internal distinctions.

 

Indian culture has historically been intertwined with the concept of suffering,

yet the Buddha articulated the Dharma with exceptional clarity and precision.

 

Without the advanced mathematical culture of India,

the rapid establishment of Buddhism’s foundational structure would not have been possible.

 

Many rules created by humans, once understood through calculation,

extend the scale of time and space beyond ordinary human comprehension.

 

Northern (Mahāyāna) Buddhism also introduced many large numbers, such as “five hundred lifetimes” and “three thousand worlds,”

and emphasized causes and effects as a fixed principle.

However, it gradually merged with Chinese Confucian and Daoist thought.

 

This caused Buddhism to become more philosophical and literary,

while effectively obscuring the original analytical ability from Indian culture—

a most regrettable development.

 

Because of weaker analytical thinking,

Chinese Buddhism became more focused on strict ascetic practice, using effort and endurance to cultivate meditative power (samādhi).

 

This differs fundamentally from the Buddha’s original disciples,

who could attain realization immediately upon hearing the Dharma.

 

Master Banji

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無常，既然是變動，一定是跟時間並談。

無我，是一種對自我空間度的認識。

突破了色愛，無色愛（精神與肉體

的牽制），

時間跟空間在修行者的境界裡不斷地加深遠與廣大。

近幾年來，讓我更加明白印度文化具備數理觀念的雄厚基礎，

讓他們對時間跟空間的掌握度是異常清楚的，

如果我說：因、緣、果人體最大的理解速度是用計算的，也不用感到驚訝！

這是印度的民族特色，

也是佛法最大的特色。

人體藉由一定的修佛法程序，一旦進入時間跟空間，則不能想像的神通世界也跟著出現了。

（以下四果對照三明）

 「初果 — 斷三結（身見.戒取.疑）

 二果 — 斷三結、貪.瞋.癡薄

 三果 — 斷五下分結

（身見.戒取.疑.貪欲.瞋恚）

 四果 — 斷五上分結

（色愛.無色愛.（精神與肉體）掉.慢.無明）

「三明」是從六通之中的三種明白，

天眼明、宿命明、漏盡明。

明白——如實」

半寄

Spiritual Powers 3

 

Impermanence denotes change and is therefore necessarily discussed in relation to time.

Non-self refers to an understanding of the spatial dimension of selfhood.

 

Upon transcending attachment to both form and formless existence—that is, the constraints of body and mind—

the practitioner’s realization of time and space progressively deepens and expands.

 

In recent years, I have come to recognize that Indian culture is grounded in a strong mathematical perspective,

which allows for a particularly precise grasp of time and space.

 

Thus, to say that the human capacity to comprehend cause, conditions, and results operates computationally

should not be surprising.

This reflects a distinctive feature of Indian culture

and a central characteristic of Buddhist thought.

 

Through a systematic process of Buddhist cultivation, once one enters into the dimensions of time and space,

an inconceivable domain of supernormal abilities emerges.

 

(Four Stages of Enlightenment, in relation to the Three Knowledges)

First Stage: elimination of three fetters (identity view, attachment to rites, doubt)

Second Stage: same three fetters eliminated; greed, aversion, and delusion attenuated

Third Stage: elimination of five lower fetters

Fourth Stage: elimination of five higher fetters(attachment to form, attachment to formless existence, [mental and physical], conceit, restlessness, ignorance)

 

The “Three Knowledges” are three forms of insight within the six supernormal powers:

divine eye, recollection of past lives, and knowledge of the destruction of defilements.

True knowing is seeing reality as it is.

 

Master Banji

 

神通2 Spiritual Powers 2

神通2

 

在佛法「四聖果」裡面訴求的「三明六通」，是指修行者證悟後，擁有對自身生命完全清楚的本事。

 

所有的事都是清楚與明白才能再往前走的，

如果修行者有過入定的經驗，入定的經驗就會改變你的感官知覺，

 

這不是訴求文字能夠解決的問題，

這是一種肉身經由入定改變了原本對自我感官的認知。

 

但這種認知也會隨著個人有入定基礎以後，能再注入多少的資源，

例如：佛法的「無我」修持，

在感官透過入定改變先前的經驗後，如何提升「無我」思考從粗糙到細膩的觀察，

智力沉思與昇華間，時刻考驗修行者的內心世界。

 

一位正確的佛法修行者，從觀察無我、無常，掌握了對自身與周遭的一切緣起（條件）及變動，

進而達到明白的目的─破身見，破疑。

 

隨著對生命的疑惑越來越少，該清楚的佛法自然會展現，通過輕盈讓心神通達，這個就是神通的由來。

半寄

 

Spiritual Powers 2

 

In the Four Stages of Enlightenment, the “Three Knowledges and Six Powers” refer to complete clarity about one’s own life after awakening.

 

Clarity is the basis for progress.

Experiences of meditative absorption (samādhi) transform sensory perception.

 

This transformation cannot be conveyed through language.

It is a direct shift in bodily experience, altering how one perceives the self and the senses.

 

With a foundation in meditation, further development depends on continued cultivation.

 

In practicing non-self, the practitioner refines contemplation from coarse to subtle after the senses have been transformed.

 

The mind is continually tested between intellectual understanding and inner realization.

 

By contemplating non-self and impermanence, a practitioner understands dependent conditions and change, thereby breaking self-view and doubt.

 

As doubt diminishes, the Dharma becomes clear.

When the mind becomes light and free, it functions smoothly—this is what is called spiritual power.

 

Master Banji

 

神通 1Spiritual Powers

 神通1

 

讀者想看有關於神通印度最古老的記載，

印度有很多宗教傳說是非常混亂的，

請讀者自己當資料看看就好！

 

「神通」在佛教裡面的意義，是一種修行者能量正常的啟發。

我個人的看法是修行者擁有能力後去解決自己的事情

（宿命明（通）加因、緣、果），為首要的條件。

不是下面的資料這麼混亂、還有無所不能的。

 

簡而言之，佛陀還是比較傾向於人類智慧如：「緣起法則」的說明，

「神通」如果訴諸於「三明（天眼明、、宿命明、漏盡明）六通」的生命明白，又另當別論了！

半寄

 

（以下A I資料）

 

在佛陀時代（約西元前6至5世紀）之前的奧義書（Upanishads）與更早的吠陀（Vedas）、梵書（Brahmanas）文獻中，確實有大量關於「超自然能力」或「神秘力量」的記載。不過，當時的婆羅門教並不使用佛教後來所標準化的「神通」這個詞，而是用不同的概念來描述。

 

我們可以從幾個層面來看佛陀之前婆羅門文獻對這類能力的記載與理解：

 

1. 核心概念：從「祭祀魔力」到「苦行與瑜伽」

 

在婆羅門教的演變中，超自然力量的來源經歷了兩大階段：

 

吠陀與梵書時代：祭祀的力量（Bráhman）

早期的婆羅門相信，透過極其精準、毫無差錯的祭祀儀式、持誦咒語（Mantra），可以產生一種強大的神秘力量，足以撼動宇宙、驅使諸神、降雨、治病或詛咒敵人。

這種力量與其說是個人的「超能力」，不如說是對宇宙規律（Rta）的操控權。

 

奧義書時代：苦行（Tapas）與瑜伽（Yoga）

 

到了佛陀前夕的奧義書時代，思想發生了「內化」。婆羅門與森林隱修士（Sramanas）發現，透過極端的肉體苦行（Tapas，字面意思是『生熱』）和冥想控制，體內累積的「熱能」可以轉化為驚人的神力。

 

2. 早期文獻中記載的具體能力

 

在早期奧義書中，已經開始出現類似後來佛教「六神通」的超自然狀態描述：

 

《歌者奧義書》（Chandogya Upanishad）：

書中提到，當一個人真正體悟到「梵我如一」（個人的靈魂與宇宙本源合一）時，他就獲得了「自王」（Svaraj）的狀態。

在這種狀態下，他可以「在一切世界中隨意遊行」，並且「心想事成」——只要他想到祖先，祖先就會出現；想到什麼享樂，什麼就會現前。這非常接近後來的「神足通」與「意生身」的雛形。

 

《廣林奧義書》（Brihadaranyaka Upanishad）：

記載了聖者大師們能夠透過冥想得知他人的心思、預知死亡，甚至在死後將靈魂引導至不同的梵天世界。

書中也提到某些仙人具有「遠視」或聽聞神靈聲音的能力。

 

《鷓鴣氏奧義書》（Taittiriya Upanishad）：

提及透過修持特定法門，修行的婆羅門可以獲得「神聖的視力」與宇宙的全面知識。

 

3. 「悉地」（Siddhi）概念的萌芽

 

雖然在經典的《瑜伽經》（Yoga Sutras）系統化提出八大悉地（Asta Siddhi，如身體變大、變小、隱形、輕身飛行等）是佛陀之後的事，

但其基本觀念在佛陀之前的仙人（Rishi）傳說中早已成形。

 

文獻中經常記載古代仙人因為「苦行」而擁有令諸神恐懼的力量，例如：

詛咒與祝福：仙人的一句話（Vak）具有絕對的真實性，說出的詛咒（Sapa）連天神都無法逃脫（如仙人廣博、大自在天等傳說）。

飛行與隱形：在《百道梵書》等古老文獻中，已經有聖者能夠御風而行、肉身進入天界的記述。

 

4. 佛陀之前的婆羅門如何看待這些能力？

 

與後來佛陀對神通的「警惕」態度不同，早期的婆羅門教文獻對這些力量的看法相當直接：

 

它是「真理與梵合一」的自然副產品，也是祭祀/苦行成功的最高驗證。

在早期奧義書中，擁有這些超自然力量被視為生命達到圓滿、解脫（Moksha）的體現。

他們認為，既然「我」就是宇宙的本源（梵），那麼掌握宇宙的各種轉化能力、突破物理限制，自然是理所當然的。

這也解釋了為什麼在早期的佛教阿含經中，經常可以看到佛陀與各派婆羅門、苦行者（如迦葉三兄弟）「比試神變」的情節。

這說明在佛陀的時代背景下，社會上普遍已經承認並流傳著婆羅門或隱修士擁有超自然神秘力量的傳統與記載。

 

Spiritual Powers1

 

Some readers are interested in the earliest Indian accounts of spiritual powers.

However, many Indian traditions are complex and inconsistent,

so they should be viewed only as reference.

 

In Buddhism, spiritual powers are simply a natural outcome of practice.

 

I believe that once practitioners gain such abilities, their priority is to resolve their own lives—

understanding past lives through causes, conditions, and results.

It is not about chaotic or all-powerful abilities.

 

In essence, the Buddha emphasized human wisdom, especially dependent origination.

If spiritual powers are understood through the Three Knowledges and the Six Powers,

then the meaning is different.

 

Master Banji

 

(AI Data Below)

 

Clear and Easy English Version (AI Material)

Before the time of the Buddha (around the 6th–5th century BCE), the Upanishads, as well as earlier texts such as the Vedas and the Brahmanas, already contained many descriptions of supernatural or mystical powers. However, early Brahmanical traditions did not use the later Buddhist term “spiritual powers.” Instead, they used different ideas to describe such abilities.

 

We can understand these early views from several aspects:

 

1. Core Idea: From Ritual Power to Asceticism and Yoga

In Brahmanical development, the source of supernatural power went through two main stages:

Vedic and Brahmana Period: Power of Ritual (Bráhman)
Early Brahmins believed that by performing rituals perfectly and reciting mantras correctly, they could produce a powerful force. This force could influence the universe, control the gods, bring rain, heal illness, or curse enemies.
This was not seen as a personal “superpower,” but rather as control over the cosmic order (Rta).

Upanishadic Period: Ascetic Heat (Tapas) and Yoga
By the time just before the Buddha, ideas became more internal. Brahmins and forest renunciants (śramaṇas) believed that through intense ascetic practices (tapas, meaning “heat”) and meditation, inner energy could be accumulated and transformed into great spiritual power.

 

2. Types of Abilities in Early Texts

Early Upanishads already describe states similar to what Buddhism later called the “six supernormal powers”:

Chandogya Upanishad
When a person realizes the unity of the self and the ultimate reality (Brahman), they reach a state called “self-rule” (Svaraj).
In this state, they can move freely in all worlds and fulfill their wishes. For example, if they think of their ancestors, the ancestors appear; if they desire something, it manifests. This is similar to later ideas like psychic travel or mind-made bodies.

Brihadaranyaka Upanishad
This text describes sages who can know others’ thoughts, foresee death, and guide souls after death to different heavenly realms.
It also mentions abilities such as distant vision and hearing divine voices.

Taittiriya Upanishad
It explains that through certain practices, a Brahmin practitioner can gain “divine sight” and comprehensive knowledge of the universe.

 

3. Early Development of the Idea of Siddhi

Although the Yoga Sutras (compiled after the Buddha) later systematized the “eight siddhis” (such as becoming large or small, invisibility, and flying), these ideas already existed earlier in legends of ancient sages (rishis).

Many texts describe sages gaining powerful abilities through ascetic practice, even causing fear among the gods. For example:

• Curses and blessings: A sage’s words were believed to have absolute power. Even gods could not escape a curse.

• Flying and invisibility: Some early texts describe sages traveling through the air or entering heavenly realms in their physical bodies.

 

4. How Did Pre-Buddhist Brahmanism View These Powers?

Unlike the Buddha’s more cautious attitude toward supernatural powers, early Brahmanical traditions viewed them quite positively:

• They were seen as natural results of realizing truth and unity with Brahman.

• They were also considered proof that rituals or ascetic practices were successful.

• In early Upanishadic thought, possessing such powers was seen as a sign of fulfillment and liberation (moksha).

 

The idea was simple: if the self is identical with the ultimate reality (Brahman), then having control over the universe and transcending physical limits is natural.

This also helps explain why, in early Buddhist texts, the Buddha is often described as competing in miraculous displays with Brahmins and ascetics.

It shows that, in the Buddha’s time, society already widely accepted the idea that Brahmins and renunciants possessed supernatural powers.