佛法系列的簡明A Concise Overview of the Buddha-Dharma Series

 佛法系列的簡明

 

後來佛教的北傳佛法（漢系）開展出來的思想是：

真如，如來藏心，心性本淨，圓融觀，詳細請自行查資料。

 

佛陀的四聖果開展出來的是從人性及因緣果處下手。

 

世界上所有的哲學、宗教都有一個共同的追求處，名稱是真、善、美。

 

不管你是如來藏心、圓融、胎藏，

追求的都是回到最乾淨那個屬於潔白無瑕的完美、神聖。

 

所以條件是先立一個最乾淨的點，讓追隨的人們去追求。

 

當然，這裡面的佛教修行者，不乏修入證「三摩地」（梵語：Samādhi）者，也確實看到那個點。

而佛陀的四聖果理念，是由克服人性的牽制一層一層上去的。

 

以人性最大的共同點而言，

人們都希望有一隻大手或太陽（上帝，以及已經神話的佛菩薩，已在遠方處等著我們。）

人們最不能相信的是，靠著自己可以完成到究竟解脫，那不是人可以做到的？

所以後代無法證悟的修行者，

盡量去扭曲佛法的解釋，

 

而扭曲後的佛法解釋，反而是大眾樂意接受的。

 

我個人從來不跟人們爭辯這些理念，只走自己的路，

所寫出的也是自己路上的風光及已證明的佛法。

 

信仰與修行，都是個人的自由。

 

我當初寫作的初衷，是想為同路人─那些在求法路上跌得滿身傷痕的修行者，傳遞一份「路在何方」的訊息。

 

我個人認為克服人性的障礙以後，能做的事是最多的。

 

半寄

 

A Concise Overview of the Buddha-Dharma Series

(I believe that once human limitations are overcome, the greatest possibilities open up.)

 

Later Northern (Chinese) Buddhism developed concepts such as True Suchness (tathatā), the Tathāgatagarbha (Buddha-nature), the inherently pure mind, and perfect interpenetration. Please refer to relevant sources for detailed explanations.

In contrast, the Buddha’s Four Stages of Enlightenmentare grounded in human nature and the law of causes and effects.

 

All philosophies and religions ultimately seek truth, goodness, and beauty.

Whether through Buddha-nature or other doctrines, the aim is to return to a state of utmost purity—flawless, perfect, and sacred.

 

Thus, an ideal pure goal is first established for followers to pursue.

 

Of course, among Buddhist practitioners, there are manywho have entered and realized samādhi(Sanskrit: Samādhi), and they have indeed perceived that point. 

However, the Buddha’s teaching of the Four Stages of Enlightenment progresses step by step through overcoming the constraints of human nature.

 

 

Human beings tend to hope for an external savior—God or deified beings waiting afar.

What they doubt most is that liberation can be achieved through their own effort.

Therefore, later practitioners who lacked realization often reshaped the teachings.

Paradoxically, these distortions became more acceptable.

 

I do not debate these views. I walk my own path, writing only what I have verified.

Belief and practice are matters of personal freedom.

 

My original intention was to guide fellow seekers—those wounded on the path—toward where the way truly lies.

 

I believe that once human limitations are overcome, the greatest possibilities open up.

 

Master Banji

跨時空而來7-6 Across Time and Space — 7-6

跨時空而來7-6

千古寂寞

 

我把整個佛教史研究完，

看到部派佛教距離現代兩千多年，

 

（「大天五事」發生在佛陀涅槃後大約100年至116年間的古印度華氏城（巴連弗邑），

因引發佛教根本分裂而聞名。

若依據公元前約385至270年間的歷史推算，距今大約 2,300至2,400多年。 ）

 

所有的錯誤都沒有人糾正，

也沒有人可以提出辯證，

但卻完全攸關證果聖者的實際狀況問題。

 

聖者的出現對我有多麼重要，

這是千古的寂寞，

一個五上分結的「慢」，加了祂的解釋，完整又徹底。

 

這不是一個魔字迷惑可以瓜代的。

（太遺憾了！浪費高等教育。）

 

你們自己見識不足，承受不了他，

那是你們的事。

我在8月15號在南禪的群組寫的。

半寄

 

（印度聖者已經不讓我說祂了！

祂才來不到幾天，

就學會華人的文化，

很多事只能做，不能說🤫

😄😄😄）

 

Across Time and Space — 7-6  

Loneliness Across the Ages

 

After studying the entire history of Buddhism, I realized that the Early Buddhist schools are more than 2,000 years away from today.

 

The “Five Points of Mahādeva” occurred in Pāṭaliputra about 100–116 years after the Buddha’s passing, and led to the first major schism in Buddhism. Historically, this places it around 2,300–2,400 years ago.

 

Across this entire history, no one corrected these issues or offered a clear debate, even though they relate directly to the actual condition of realized beings.

 

For me, the appearance of the enlightened Sage is therefore extremely important.

 

This is a profound loneliness across the ages.

 

Even the fetter of “conceit” (māna), one of the five higher fetters, becomes fully clarified only through His explanation.

 

This is not something that can be replaced by misunderstanding a single word like “demon.”

 

If you lack the capacity to understand Him and cannot bear it, that is your own concern.

I wrote this on August 15 in the NanZen study club.

 

Master Banji

 

(The Indian sage has already told me not to speak about Him.

He has only been here a few days and has already learned Chinese cultural norms.

Some things can only be done, not spoken about. 🤫

😄😄😄)

跨時空而來7-5 Across Time and Space — 7-5

跨時空而來7-5

多聞精進

 

（「意解脫身作證」在臉書及部落格文章，
「入定-讀書會拾穗3 
在2025年2月19號寫出。」

那時候已見過斌宗法師，但我沒有寫出來，如果不是印度聖者的出現，
這件事是不會公開的。）

我自從2025年2月見過斌宗法師以後，就沒有再見過他了！

他的意識從整個在中國建立的天台宗體系，

要轉到《雜阿含經》的「意解脫身作證」應該還需要一大段時間吧！

 

但那又怎麼樣呢？

一位一出現，就抓到重點的大善知識，

保持著前進的精進精神，

具體的佛法證入指日可待。

半寄

 

(感謝國外讀者對我的關心，

有感動的💕心情！🙏）

 

Across Time and Space — 7-5  

Diligence in Learning and Practice

 

(I first wrote “consciousness first fully understands the Dharma; the body then follows with transformation,” in a Facebook and blog post (Meditation – Study Group Insights 3) on February 19, 2025.

 

I met Master Binzong around that time but did not mention it publicly. Without the appearance of the Indian enlightened Sage, this would likely not have been made public.)

 

Since meeting Master Binzong around February 2025, I have not seen him again.

 

To move from the Tiantai system of Chinese Buddhism to the Saṃyukta Āgama’s “consciousness first fully understands the Dharma; the body then follows with transformation,” will still take him quite some time.

 

But that is fine.

A true spiritual master who, from the very moment he appears, grasps the essential point—

As long as the spirit of progress remains, true realization of the Dharma is within reach.

 

Master Banji

 

(Grateful for the concern from overseas readers—deeply touched. 💕🙏)

 

 

跨時空而來7-4 Across Time and Space—7-4

 跨時空而來7-4

意解脫身做證

想起2025年1-2月間，有一天我在讀純德社長給我的《雜阿含經》資料，想給他一些建議。

讀到「意解脫身作證」的時候，
台灣新竹的斌宗法師現身，

指著「意解脫身作證」，這六個字問我這是什麼意思？
他看不懂。

這也是我從未有的經驗，我一時楞住了！
然後馬上解釋給他聽。

他們那個時代完全沒看過《雜阿含經》，
都已經往生那麼久，他的意識還是這麼用功的在努力前進。

（「意解脫身作證」，
是指佛法完全明白以後，肉身會跟著起變化——證入。）

這之前的文章也解釋過了，

這件事在南禪的讀書會上我有提起過。

南禪惠淑師姐，很高興地把她家斌宗法師解釋的《般若心經》拿來給我看。

真正有修行的佛法大德，努力的精神一直都在的。

難道這樣的經歷也是魔境嗎？

台灣人你夠了吧？
不要再誣蔑聖者，請自重。
這是我最後一次提出最嚴厲的指控。
半寄

（參考出處）
雜阿含1091經[正聞本1194經/佛光本1079經](魔相應/八眾誦/祇夜)(莊春江標點)
　　如是我聞：
　　一時，佛住王舍城毘婆羅山七葉樹林石室中。
　　時，有尊者瞿低迦住王舍城仙人山側黑石室中，獨一思惟，不放逸行，修自饒益，時受意解脫身作證，數數退轉，一、二、三、四、五、六反退，還復得時受意解脫身作證，尋復退轉。

AI 摘要

斌宗法師（1911年—1958年），臺灣彰化鹿港人，俗姓施，是日治及戰後時期臺灣著名的天台宗高僧、詩人，被譽為「詩僧」。他開創了臺灣佛教界重視經教、公開講經弘法的先河，對正法在臺灣的流布影響深遠。

（日本奈良東大寺）

Across Time and Space—7-4 

“Consciousness First Fully Understands the Dharma; the Body Then Naturally Follows with Transformation."

 

I remember that in January–February 2025, there was a day when I was reading the materials from the Saṃyukta Āgama that President Chunde had given me, 

in order to offer him some suggestions.

 

When I came across the phrase“consciousness first fully understands the Dharma; the body then follows with transformation,” Venerable Master Binzong from Hsinchu, Taiwan, appeared before me.

 

Pointing to the six Chinese characters “意解脫身作證,” he asked me, “What does this mean?”He could not understand it.

 

This was also an experience I had never had before, and I was stunned for a moment!

Then I immediately explained it to him.

 

In their era, they had never seen the Saṃyukta Āgama at all.

Even though he had passed away such a long time ago, his consciousness was still diligently striving to move forward.

 

(“Consciousness first fully understands the Dharma; the body then follows with transformation,” means that after one has completely understood the Buddha Dharma, the physical body will naturally undergo corresponding changes—this is what it means to realize the teaching directly.)

This was also explained in an earlier article.

I mentioned this experience at a NanZen study club before.

 

Huishu, a senior laywoman of NanZen, was very happy to bring me a copy of the Heart Sutra as explained by her teacher, Venerable Master Binzong, for me to read.

 

True great practitioners and eminent Buddhist masters retain this spirit of diligent striving all the way through.

 

Could an experience like this possibly also be a demonic state?

 

People in Taiwan, enough already, okay?

Please stop slandering the saints and show some self-respect.

This is the last time I will make such a serious accusation.

 

Master Banji

 

(Reference)

Saṃyukta Āgama, Sutra 1091 [Zhengwen edition, 1194 / Foguang edition, 1079] (Corresponding to the Māra section / Eight Assemblies Recitation / Geya), punctuation by Zhuang Chunjiang.

 

“Thus have I heard:

At one time, the Buddha was staying in the stone chamber in the Seven-Leaf Grove on Mount Vepulla in Rājagṛha.

At that time, the Venerable Godhika was staying in a black stone chamber on the side of the Sage Mountain in Rājagṛha. Living alone, he contemplated inwardly, practiced diligently without negligence, and cultivated for his own welfare. At times his“consciousness first fully understood the Dharma; the body then followedwith transformation,”, but repeatedly fell back from it—once, twice, three, four, five, and six times. 

He again attained that state of experiencing and realizing liberation of the mind, and soon afterward fell back from it again.”

 

AI Summary

 

Venerable Master Binzong (1911–1958), born in Lukang, Changhua, Taiwan, with the lay surname Shi, was a renowned Tiantai Buddhist monk and poet in Taiwan during the Japanese colonial period and the postwar era. He was known as the “Poet Monk.” He pioneered the emphasis on Buddhist scriptures and the public teaching and propagation of Buddhism in Taiwan, and his influence on the spread of authentic Buddhist teachings in Taiwan was profound.