善始 A Good Start

 善始

很多人或許會問那華人的所謂大乘佛法（北傳）是什麼？

只能說它混雜了一「小小部分」佛法，然後可能大部分是印度其他教派的內容，

印度教包括比較晚期的錫克教講的也是講慈悲布施，容易為儒家思想的華人所接受，
儒家傳播的範圍是沒有宗教的。

佛陀的「初果」理念第一關就是「破身見」這對所有的人類來講都是最困難的！

人從在母胎裡能夠感受到的就是最真實的肉體，還有自我的意識，
現在要重新釐清肉體是「因緣條件」所成，這無疑是違反天性的，

雖說佛陀的思想不論從主觀與客觀角度判斷，都是無庸置疑的，

然而，就只是從理念下手，就已經顯得非常困難。

在那麼古老的年代，接受教育的人群，只是一小小部分，佛法傳錯了，其實都是完全可以理解的。

只是時至今日，所有的人腦、教育，全部發達，是根本有必要再弄清楚的。

所以很多的大德，不必質疑自己信仰的佛教是什麼？
無論如何，不管是婆羅門教，或是錫克教，
在古老的年代裡（盡管成立的年代也不一樣，）
就其思考能力的發達，都已經非常了不起了！
半寄

A Good Start

 

Many people may wonder: what is the so-called Mahayana Buddhism in the Chinese tradition?

 

It can be said that it includes only a small part of the original Buddhist teachings, while much of it may come from other Indian religious traditions.

 

For example, Hinduism and even the later Sikhism both teach compassion and generosity. These ideas are easily accepted by Chinese people influenced by Confucianism, which spread widely as a cultural system rather than a religion.

 

In the Buddha’s teaching, the first stage of enlightenment begins with breaking the self-view. This is the most difficult challenge for people.

 

From before birth, we feel that our body and sense of self are real. But now we are asked to understand that the body is formed by causes and conditions. This goes against our natural instincts.

 

Even understanding this idea is already very difficult. In ancient times, when only a small number of people were educated, it is understandable that the teachings were misunderstood.

 

Today, however, human thinking and education have greatly improved. It is absolutely essential to re-examine and clarify these issues.

 

Therefore, many practitioners do not need to doubt the form of Buddhism they follow. Whether it is Brahmanism or Sikh teachings, in ancient times—despite their different origins—their level of thinking is already truly remarkable.

 

Master Banji

拼死都把衪講完I Will Finish Saying It, Even at All Costs

 拼死都把衪講完

 

這兩天把佛學「四聖果」的學術資料找出來，

事實上有在研究日本佛學書籍的大德們，都清楚這些研究資料已經出現許久時間，

 

我當時看，也覺得日本學者的資料非常好，但是我要如何證入那境界呢？

這也是一個很大的問題！

 

這個問題隨著我在佛法方面的突破後，思考怎麼讓它透出消息也很傷腦筋，

 

思維良久的答案，《雜阿含經》指向佛陀也是展示能力的，

佛陀本人除了思想上的論點突出以外，

還有修證的能力也勝出，才震懾當時印度各界的。

 

經常有人問我，我展示的佛法能力是在羞辱他們？

 

回首我這輩子看過的華人佛學資料，每天在我心中滴血🩸，

不敢也不願去想，兩三千年來的佛法傳播「魂」都不見了！

 

我個人拼死拼活才走出一條路來，

只為向自己交代，

既然已經證明佛陀講的「四聖果」修證完全正確，而且確有其境界，

 

那麼我不把衪講出來，難道帶著入棺材嗎？

 

我沒有要針對誰去說佛法，

只是想完成對我自己的交代，

證明佛法殊勝的存在，

我根本沒有辦法去說，沒有研究及沒有證實的內容，

僅此而已！

 

半寄

 

I Will Finish Saying It, Even at All Costs

 

In the past two days, I have gathered academic materials on the “Four Stages of Enlightenment” in Buddhism.

 

In fact, those who study Japanese Buddhist scholarship have long known that these research materials have existed for quite some time.

 

When I first read them, I also thought the work of Japanese scholars was excellent.

But then a crucial question arose: how can I personally realize and enter those states?

 

This is a very serious problem.

 

After I made breakthroughs in my own Buddhist practice, another difficulty appeared—how to express and communicate this understanding to others.

 

After thinking deeply for a long time, I found an answer: the Saṃyukta Āgama points out that the Buddha also demonstrated real ability.

The Buddha was not only outstanding in his ideas, but also superior in actual practice and realization. This is what impressed and influenced all sectors of Indian society at that time.

 

People often ask me:

“Are you showing these abilities to humiliate others?”

 

When I look back at the Buddhist materials I have seen in the Chinese-speaking world, my heart feels pain every day.

I do not dare, and do not want, to think about it—over the past two or three thousand years, the “spirit” of Buddhism seems to have been lost.

 

I struggled with everything I had to find my own path,

simply to give myself an answer.

 

Now that I have confirmed that what the Buddha taught about the Four Stages of Enlightenment is completely correct, and that these states truly exist—

 

if I do not speak about it,

should I take it with me into the grave?

 

I am not trying to target anyone when I speak about Buddhism.

I only want to fulfill my responsibility to myself

and to show that the Dharma truly exists and is profound.

 

I simply cannot speak about things that I have not studied or personally verified.

That is all.

 

Master Banji

不同凡響的意思On the Significance of the Extraordinary

 不同凡響的意思

 

AI四聖果的學術資料提供2.有這一段文字：

 

「戒禁取見（Sīlabbata-parāmāsa）：這被宇井詮釋為「工具理性的錯置」。當時許多外道以為學雞叫、苦行就能解脫（誤將無因當成因）」 

 

今天重看，還是很感動，

 

我個人在看「戒禁取見」的時候，只會覺得不值得一提，

 

為什麼會有人學雞、折磨自己（苦行）當殊勝？

雖然知道這已是很古老的思想了！

 

但我看日本學者宇井伯壽先生（Ui Hakuju），

把它解釋為（誤將無因當成因），心中湧出一股感動與佩服，

 

好像我們都沒把「戒禁見」進一步的解釋，那是「無因」當然也無果，學動物與折磨身體當殊勝，一萬年都不會有成就。

 

一位研究佛學的學者善盡了學者的責任，

 

把佛法每一個字都解釋到淋漓盡致，

 

這裡面也應該有他研究佛學發現佛學的不同凡響，進而起的一種尊敬，

 

「把最平凡的字眼，點出了背後意義。

為什麼佛陀要注重這個事實？

人們最會犯的是主題的錯誤，不知原由的崇拜與行為，不會帶人更入勝境。」

 

我個人一直很掛念，佛法背後的重大意義，一直沒有被解讀好，

 

這部分日本學者的貢獻，其功永不被吞沒。

 

半寄

On the Significance of the Extraordinary

In the AI-compiled Academic Resources on the Four Stages of Enlightenment 2, the following passage appears:

 

“Sīlabbata-parāmāsa: Ui Hakuju interprets this as a misapplication of instrumental rationality—specifically, the error of mistaking a non-cause for a cause. Historically, certain non-Buddhist practitioners believed that mimicking animal behavior or undertaking extreme ascetic practices could lead to liberation.”

 

Reading this again today, I remain deeply moved.

 

Previously, I regarded “attachment to rites and rituals” as a relatively minor issue.

 

It seemed difficult to understand why anyone would consider imitating animals or tormenting the body through ascetic practices as something noble or superior.

 

However, Ui Hakuju’s interpretation reframes the issue with precision: it is fundamentally an epistemic error—mistaking what is no cause for a cause.

 

It seems that we have not taken the interpretation of this concept far enough.

If something is not a cause, then naturally it produces no result.

Practices grounded in false causation cannot yield attainment, regardless of duration.

Imitating animals or inflicting suffering on the body will never lead to true attainment—not even in ten thousand years.

 

Here, the responsibility of the scholar is clearly demonstrated:

 

To explicate each term within the Dharma with maximal clarity and completeness.

 

Such work likely arises from a recognition of the exceptional nature of Buddhist thought, and a corresponding sense of respect.

 

“To illuminate the deeper significance embedded within seemingly ordinary terms.

Why did the Buddha emphasize this point?

Because people often make a basic error of misdirected focus:engaging in blind devotion and actions without understanding their causes will not lead one to a higher state.”

 

I have long been concerned that profound significancebehind the Dharma have not been adequately interpreted.

 

In this respect, the contributions of Japanese scholarship remain enduring and indispensable.

 

Master Banji