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）
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)
| | Saṃyukta ĀgamaPerspective |
| A product of brain and neural activity | A conditioned mental phenomenon arising from causes and conditions, without inherent self-nature |
| A sense of self formed by the integration of consciousness | Consciousness is an impermanent flow; the sense of self is an illusion |
| Biological evolution and environmental stimuli | Arises from the coming together of sense faculties, objects, and consciousness (dependent origination) |
| 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.)
