法水返回印度
讀者們好！
佛法修行者應該要理解到，修行的整個理念必須要受到再檢視。增加說明12
心的寂止
Supplementary Note 12 —
The Stillness of the Mind
The idea of “the stillness of the mind” is taught in Buddhist traditions, regardless of which particular Buddhist system one follows.
When the mind reaches a certain level of stillness, it must eventually enter a state of meditative absorption (samādhi).
After all, it is impossible for the human body to keep controlling all of its senses and brain activity while maintaining complete stillness indefinitely.
Someone once asked a simple question: How long can you look directly at the sun?
So, when we talk about the “stillness of the mind,” how far can this stillness actually go?
There must be a clear understanding of what kind of transformation this stillness is supposed to produce before it can be sustained.
Anything that is truly part of spiritual practice must involve deeper training and development if the practitioner is to continue moving forward.
It cannot simply be a matter of constantly telling the human body what it should do and what it should not do.
One moment, we are told not to be attached.
The next, we are told that there is nothing to attain.
Does this eventually separate the different parts of spiritual practice from one another, almost as if the practice itself has become fragmented?
At the same time, the discussion of the “mind” keeps expanding without limit, eventually turning into a broad and generalized theory of “mind-only.”
Has the idea of stillness involving the human body and brain been extended to an absurd degree in Buddhist teaching?
The basic ability involved is concentration.
But even after concentration has been developed, this does not mean that it should be expanded endlessly without limit.
If this is genuinely Buddhist practice, then it needs to be understood and explained within the framework of the Four Dhyānas and Eight Samādhis.
Based on the material already found in the Early Buddhist Scriptures,
the Saṃyukta Āgama, we should study the entire development and context of these teachings and seek an answer for those who have worked so hard in their practice.
The questions surrounding a still and quiet mind are far more complicated than they may appear.
We need to clearly distinguish between the mind and the senses,
and we also need to understand how long the human body can actually maintain what may be only a theoretical state of mental stillness.
Master Banji
(AI Data)
“Spiritual practice is not about seeking mysterious or supernatural powers. Instead, it should begin with the most basic practice:
the stillness of the mind.”
This statement comes from The Dalai Lama on Calm-Abiding and Insight Meditation: The Third Piece of Advice for Beginners, from the book:
Searching for the Self: Volume 7 of The Library of Wisdom and Compassion.
增加說明11
只有理解，沒有執著
「修行必須捨離對「入定境界」或「超凡神通」的奇思異想。」
這一段話出自下面那一段資料，
我個人剛開始修行的時候對這一段內容的說法深信不疑，
既使我拜見過廣欽老和尚，也不敢想自己會有那樣的功力，
那真的是遙不可及的人物。
直到體驗了意識被入侵的速度以後，
不再認為是執不執取的問題？
反而是必須去深入理解的層面。
我自己在修行上面歸納出「四禪八定」與「四聖果」的內容，
並且與《中觀—空論》並軌而修行，
「若極微有體積即可再分，
若無體積則疊加不出物體」
這段內容，並不是在玩文字遊戲，
也不是在搞清楚學術方面的問題，
而是修行者實地到了「四聖果」的「無色愛、精神解脫」必須用到。
我後來的觀點積極轉向，如果修行者對「入定」、「神通」以及佛法的理論，
完全無法理解，
是沒有資格談執不執取的問題。
半寄
以下AI資料：
捨離對入定與神通的奇思異想
在止觀與禪定的修持上，高僧們給予的錦囊建議是：修行必須捨離對「入定境界」或「超凡神通」的奇思異想。
修行不是為了追求神祕力量，而是要從最基礎的「心的寂止」出發，
進而揮起止觀雙運的空性智慧之劍，斬斷內心的無明之根。
出自《達賴喇嘛說止觀：達賴喇嘛給初發心修行人的第三個錦囊》
（英文原書名：
Searching for the Self: Volume 7 of The Library of Wisdom and Compassion）。
Supplementary Note 11 — Understanding Without Attachment
“In spiritual practice, one must let go of fanciful ideas about attaining meditative absorption or developing supernatural powers.”
This statement comes from the material quoted below.
When I first began practicing, I firmly believed in what this passage was saying.
Even after I had the opportunity to meet the Venerable Master Guangqin, I still did not dare to imagine that I could ever attain such a level of spiritual practice. To me, he was truly someone far beyond my reach.
It was only after I experienced the speed at which consciousness could be invaded that I stopped seeing this simply as a question of whether one should be attached or unattached.
Instead, I came to see it as something that must be understood in depth.
In my own practice, I have organized my understanding around the Four Dhyānas and Eight Samādhis and the Four Stages of Enlightenment, while practicing them alongside the teachings of the Madhyamaka—The Doctrine of Śūnyatā.
“If an ultimate particle has a volume, it can be divided again.
If it has no volume, then physical objects could not be formed by accumulating such particles.”
This is not a game of words, nor is it merely an attempt to resolve an academic or intellectual question.
It is something that a practitioner must actually understand and apply upon reaching the stage of the Four Stages of Enlightenment, particularly when confronting attachment to the formless realms and liberation at the level of consciousness.
My perspective eventually shifted in a more affirmative direction:
If a practitioner has no real understanding of meditative absorption, supernatural abilities,
or the theoretical foundations of Buddhism, then I do not believe it is meaningful to talk about whether one is attached or unattached to them.
Master Banji
(AI Data)
Letting Go of Fantasies About Meditation and Supernatural Powers
When practicing calm-abiding, insight meditation, and deep meditation, experienced Buddhist masters give a simple piece of advice:
“In spiritual practice, one must let go of fanciful ideas about attaining meditative absorption or developing supernatural powers.”
The purpose of spiritual practice is not to seek mysterious or supernatural powers.
Instead, we should begin with the most basic practice: calming and settling the mind.
From there, we gradually develop the wisdom of śūnyatāthrough the combined practice of calm-abiding and insight meditation. This wisdom helps us cut through the root of ignorance within the mind.
This teaching comes from The Dalai Lama on Calm-Abiding and Insight Meditation: The Third Piece of Advice for Beginners, from the book:
Searching for the Self: Volume 7 of The Library of Wisdom and Compassion.
增加說明10 --不一不異
在竹科的社團裡，主題：不一不異。
我明白指出「不一不異」是劃時代的偉大思想。
就遺傳學、就時代的變遷改變，如何去影響個人，
乃至於人類文明黑暗史，
都提醒著人們，當集體思考能力斷送時，
社會要付出代價的。
一個不起變化的內容，包含人體的生前、死後的意識與靈魂，
都會帶來相當可怕的後果。
簡單想一想：
不起變化的生活、人際，還有靈魂固著要投胎在熟悉的地方，
那一旦這些都成功的時候，整個世界早就分崩離析。
人類思想對於不變性的喜好是超乎想像的，
例如：埃及的木乃伊就是貴族對永生復活的眷戀，而產生捨不得丟掉的肉體觀念。
而其他的宗教，也藉著各種的修煉，不斷在訓練肉眼看不見的靈魂，
不瞞讀者，我在旅途中，除了是沙漠地帶的肉體自然沒有腐化，
其他修煉成功的肉體，我都會跟他們說：
這實在太難看了，不要修成這樣！
我個人注重於佛法的理解與有系統條理修持，
對於宗教產生的各式各樣離奇古怪的現象，
因為親身經歷過，一概沒有興趣。
當然，這也是我個人的觀點。
當一個不變的固定體，不斷累積，我們要問，不斷累積是什麼？
面對一個起變化的固定體，
會產生很多新的價值，
當然也會有缺陷的產生，但它會奔向前方。
而，所幸的是，每一個時代變遷的力量，
都深深影響著每一個人。
半寄
（我們群組內部自己在討論密宗乃瓊的問題，
YouTube有短片，讀者自己上網查詢）
Supplementary Note 10—Neither Unity Nor Diversity
At a Hsinchu Science Park study club meeting, the topic was “neither unity nor diversity.”
I emphasized that this is a landmark philosophical insight.
Genetics and historical change both demonstrate how individuals are shaped, and how even the darker phases of civilization emerge.
When collective thinking collapses, society bears the cost.
Any belief in fixed, unchanging entities—whether the body, or consciousness and soul before and after death—leads to serious consequences.
Consider this:
If life, relationships, and the soul were all unchanging, and the soul were bound to familiar rebirth, then the world would have long since disintegrated.
Human attachment to permanence is extraordinarily strong.
Egyptian mummification, for example, reflects an aristocratic attachment to eternal life and the preservation of the body.
Other religions similarly attempt, through various practices, to cultivate an unseen “soul.”
From my own experience, aside from bodies naturally preserved in desert conditions, I find so-called “cultivated bodies” deeply unappealing.
My position is simple: do not practice in that way.
I emphasize understanding the Dharma and practicing through a clear and systematic framework.
As for unusual religious phenomena, I have encountered them personally and have no interest in them.
This is, of course, a personal stance.
If a fixed entity accumulates without change, we must ask: what is being accumulated?
If something is structured yet changing, it generates new value.
It may produce flaws, but it moves forward.
Fortunately, the force of change in every era shapes every individual.
Master Banji
(Our club also discussed issues related to the Nechung tradition in Vajrayāna. Readers may refer to short videos on YouTube.)
