微塵觀資料提供5 Reference Materials on Atomic (Paramāṇu) Concept5

 微塵觀資料提供5

如果佛法修行者最終沒有突破微塵觀，
如何去面對四聖果3-4果的
五下分結跟五上分結呢？

尤其是五上分結的「無色愛」。

（精神最終的解脫）

那是人類沒有辦法想像微細了！

我個人認為，只有依靠龍樹菩薩的「八不理論」才可能做到。

當然佛陀也有提到「空」的思想，
其中，論證最仔細當屬龍樹菩薩的《中觀—空論》。
半寄

Reference Materials on Atomic (Paramāṇu) Concept 5

 

If one has not ultimately penetrated “micro-particle” contemplation,
how can one face the third and fourth stages of enlightenment, including the five lower and five higher fetters?

 

Especially the formless craving in the five higher fetters.

(the ultimate liberation of the spirit)

 

At that level, mental subtlety is beyond ordinary human imagination.

 

I believe only Nāgārjuna’s “Eight Negations” in Mūlamadhyamakakārikā can adequately address this.

 

The Buddha also taught śūnyatā,
but the most systematic analysis is found in Nāgārjuna’s Madhyamaka — the Doctrine of Śūnyatā.

 

Master Banji

 

 

 

 

微塵觀資料提供4 Reference Materials on Atomic (Paramāṇu) Concept4

 微塵觀資料提供4

讀者想知道我實際怎麼應用《中觀——空論》

1.「前提；龍樹直擊勝論派與阿毗達磨的極微論，

指出「若極微有體積即可再分，

若無體積則疊加不出物體」，

證明極微無自性。」
（我用30年理解這ㄧ段）

2.「我個人修行到後來，也得面對這個問題，
因為修行的力量越強，雜念越清楚，
這個在印度稱為原子（微塵）干擾！」

3.稍微有打坐經驗的修行者或是你安靜下來，滿腦子浮浮沉沉的想法，

抓一個腦海重點，回到1.的內容，

在你腦海浮沉的想法，沒有體積，但是你要求他安靜，要費很大的力量才能達到「止」的目的。

等把大腦浮沉的想法，訓練得再專注一點後，會發覺那些想法，像鋼筋鐵條，一條一條駐立，
（當然我是以我個人的經驗為主，不是大家都這樣。）

這個時候我常常運用起，龍樹菩薩的——八不空論，不斷地給自己自我分析，

當大腦堵住的時候，就產生自我頑抗不肯承認，由過往經驗主導的思考，左右著自己，而時空背景早已過去。

是人的肉體感官、知覺記住了，能做的是不斷馴服自己接受，龍樹菩薩——八不，傳遞的理念。

大腦裡面裝載著時空背景，裝載著個人經驗，裝載著沉澱的一切⋯⋯。

如果都是堆積的，請問你如何往前走？
我都是這樣反問自己？
甚至撞擊自己！
一步一步紮下功力。

個人修持《中觀——空論》心得分享。
半寄

Reference Materials on Atomic (Paramāṇu) Concept4

 

Readers ask how I apply Madhyamaka — the Doctrine of Śūnyatā in practice.

 

1. Premise

Nāgārjuna refuted atomic theory:

If atoms have volume, they are divisible; if not, they cannot form objects.

Thus, they lack inherent existence.

(This took me thirty years to understand.)

 

2. Personal practice
As my practice deepened, I had to face this issue directly.
As my practice became stronger, I noticed more and more subtle thoughts.
In Indian terms, this is like “atomic-level disturbance.”

 

3. Application in meditation
Anyone with some meditation experience—or even when sitting quietly—will notice the mind is full of drifting thoughts.

 

Returning to the principle in point (1):

These thoughts have no real “size.” Yet, to make them settle, one must exert great effort to achieve stillness (śamatha).

 

With better concentration, thoughts can feel very solid—like metal bars.
(This is just my personal experience; not everyone will perceive it this way.).

 

At such times, I apply Nāgārjuna’s “Eight Negations” to examine myself.

 

When the mind gets stuck, it resists change.
Old experiences take control, even though the situation has already passed.

What remains are memories stored in the body and mind.

So I train myself again and again to accept the insight conveyed by Nāgārjuna’s Eight Negations.

 

The mind is filled with accumulated past experiences.

If everything is just accumulation,
how can we move forward?

This is how I question myself—
again and again.

At times, I even push myself hard,
confronting my own resistance.

Step by step, the practice deepens.

 

This is my personal experience of applying Madhyamaka.

 

Master Banji

回應印度讀者 2 Response to Indian Readers 2

 回應印度讀者 2

 

「AI原文：作意與觀想：修行者體會到有對的物質界（色相、質礙）皆為粗重與限制，

原文：因而厭離色法。

 

作意與觀想：修行者體會到有對的物質界（色相、質礙）皆為粗重與限制，

修改： 因而克服色法之障礙。」

 

台灣讀者的討論：

師父，「我想請教您[厭離]，

之前讀到厭離的時候就覺得這個中文翻譯有問題～

中文的‘厭’帶有排斥、討厭、不喜

英文常用的翻譯是用Disenchantment

Disenchantment 原本有「不再被……迷惑、不再抱持幻想」的意思。」

 

半寄：

 

佛教傳統解釋：

厭離不是「討厭世間」，而是「看清世間，因此不再執取世間」。

 

我的看法是：

不論你是討厭世間或是看清世間，

你能可以不要執取，

是因為你有的力量，也可以說是證悟的力量。

 

所有心智成熟的人們，應該都清楚當能不再執取時，

是用一種智慧、經驗、努力匯集的克服──渡過困難的關卡。

所以我個人用「克服」。

 

半寄

Response to Indian Readers 2

AI Original:

In meditation, the practitioner observes that physical phenomena (form and material resistance) are heavy and limiting.

Original: As a result, one becomes disenchanted with form.

 

Revised: As a result, one overcomes the limitations of form.

 

Reader discussion in Taiwan:

“Master, I want to ask about the word ‘disenchantment.’

When I read it before, I felt the Chinese translation might be misleading.

The Chinese word suggests dislike or rejection.

But in English, ‘disenchantment’ often means ‘no longer being misled’ or ‘no longer holding illusions.’”

 

Banji:

Traditional view:
Disenchantment is not hatred of the world, but clear seeing that ends attachment.

 

My view:
Whether through aversion or insight,
non-attachment arises from inner strength—
the power of realization.

To truly let go is to overcome.
It is the result of wisdom, experience, and effort working together to pass through difficulty.

Hence, I choose the term “overcome.”

 

Master Banji

回應印度讀者1Response to Indian Readers

回應印度讀者1

 

印度讀者不要激動，

我知道你們習慣用苦，厭離！

 

厭離：

中文的意思，因為對某件人事物，或者自己的肉體，

 

產生極端的厭惡，

才要去做另外一件有關修行的事。

 

我用「克服」：

意思是修行，還是需要有一些力量，有一些頭腦、智慧去做出判斷的，

不是去修行就沒有困難？

 

所以是「克服」沒有錯。

 

既使可以入定，從初襌到四禪天，

每一個環節還是要克服、通過，

不然就停滯。

 

佛法的理念也是一樣，

認知上不能明白，就誤解，

這不是用厭離就可以解決的。

 

請你們用大腦想一想，不要都以你們自己的習慣在做─反射！

也請尊重作者！

半寄

 

Response to Indian Readers

Indian readers, please do not be agitated. I understand you are used to the ideas of dukkha (suffering) and disenchantment.

In Chinese, disenchantment implies strong aversion toward a person, a situation, or even one’s own body that leads one to practice.

I use “overcome.”

Practice requires strength, clarity, and wisdom—it is not without difficulty.

So “overcome” is an appropriate term.

Even in meditation—from first to fourth jhāna—each stage must be overcome, or one gets stuck.

The same is true in Dharma understanding: misunderstanding arises if comprehension is lacking.

This cannot be solved by “disenchantment” alone.

Think with your mind, not just habitual reactions.

And please respect the author.

Master Banji

微塵觀資料提供3 Reference Materials on Atomic (Paramāṇu) Concept3─Atomic Agitation

 微塵觀資料提供3

微塵的激動

美國讀者看到我寫的「微塵觀」很激動。

這一些在印度不管是婆羅門或是佛教論典裡面都有記載。

我個人修行到後來，也得面對這個問題，

因為修行的力量越強，雜念越清楚，

這個在印度稱為原子（微塵）干擾！

我個人也在這裡用功很久才超越過它。

非常困難，但是非常值得！😄

一般人做文字解釋，以為微塵=灰塵，算微塵嗎？

印度民族，是入定兼具理論提出的古老國家，

入定裡面的干擾，從粗糙到一念之間的想法，他們都完全歷經過。

那些文字的表達，其實都記載他們的親身經歷，

只是我們沒有到達裡面的人，

看不懂文字的內容，

所以就都依文解義，越解釋越遠離實際情況。

半寄

Reference Materials on Atomic (Paramāṇu) Concept3─Atomic Agitation

 

American readers were deeply stirred by my writing on atomic (paramāṇu) conspect.

Such ideas are documented in both Brahmanical and Buddhist texts in India.

In my own practice, I eventually had to confront this issue.

 

As practice deepens, distracting thoughts become clearer.

In Indian terms, this is called “paramāṇu interference.”

It took me a long time to transcend it.

Very difficult, yet very worthwhile. 😄

 

Many assume “paramāṇu” simply means dust—but that is not accurate.

India is an ancient culture combining deep meditation with theory.

Meditators there experienced everything—from coarse disturbances to the most subtle thoughts.

 

Their texts record real experiences.

Without such experience, the words are easily misunderstood.

 

Relying only on literal explanation leads further away from reality.

 

Master Banji

人話Human language

人話 

有一種說法是； 這一切都無所得，所以不該執著。

 在這種架構下，要輕易指責別人，都是最簡單不過的事！

 只是不該執著、一切都無所得，

 是不是應該把建好的房子拆掉，不要住了？

 因為會產生執著？ 

什麼都不要了才對？

 這個時候講的人，又會狡辯， 我只是在運用，我沒有執著——狡猾。 

 佛法包括佛陀本人，

所有的理論都是可以證明的，

而且理論必須嚴謹 ，

根據你不同意的點， 

請你提出你的理論。

 不是一句「無所得」就可以交代的 。 

 我沒有辦法接受，一個佛法被講到面目全非，

 可以完全用來攻擊別人，而不用負責， 

那種環境，不要也罷了！

 半寄

Human language

 

Some say: everything is unattainable, so nothing should be clung to.

In this logic, criticism becomes easy.

 

But then should we tear down every house we build, fearing attachment?

Should we abandon everything?

 

People then say: “I only use it, I am not attached.”

That is just evasion.

 

Buddhism must be logical and testable.

If you disagree, present your reasoning.

You cannot end everything with “nothing is attainable.”

 

I cannot accept Buddhism being distorted into a tool for attack without responsibility.

That kind of environment is not acceptable.

 

Master Banji