楞嚴經The Śūraṅgama Sūtra

 楞嚴經

遠方讀者想知道有關於《楞嚴經演若達多》部分經文的解釋，

抱歉，我沒有辦法在這裡解讀這些。

大方向是去研究北傳佛教的圓滿觀，
原始教典《雜阿含經》的「第一義空」，
及「中觀論八不解空」

銜接的是《印度佛教思想史》，《印度佛教思想史》，相關作者有好幾位，
佛教印順導師著作，還有日本學者的作品都很優秀。

這些相關論點多看多思維，就可以解開《楞嚴經演若達多》的意思。

中國的本土佛教因為有禪宗的產生，跟淨土宗的發揚，裡面已經阻斷了很多邏輯性質的思考，

我認同胡適先生對於印度佛法的批評，
但把這些全盤丟掉，佛陀要講的佛法精髓也就沒了，

世界上沒有一種文化，是全然完美的存在，而弄丟精髓到底要學什麼，這也很麻煩？

這些都要一條一條的釐清，才能讓佛法中你想學的佛法浮出檯面。

禪宗阻斷了印度佛法邏輯，導致大家面對《楞嚴經》都是無力的。

而胡適先生自己也沒有考慮到，像他想講的這種文化混在一起的大雜鍋，

到底能做什麼？

這種思想跟思想接軌的層面內容卻都完全講不清楚，

甚至是沒有章法的，

卻一直在華人世界流傳，有心者善思。

提供參考。
（感謝大家的支持）
半寄

（以下AI資料）

胡適認為南宗禪的本質是「大膽的革新」，它擯棄了繁瑣的印度式禪定、教條與苦行，走向了「思想的解放」與「極端的自由主義」。

胡適看重《壇經》，是因為他認為這代表了中國本土理性的覺醒，是利用中國傳統的簡單樸素思想（如老莊、孟子人性論）來同化、剪裁印度佛教的巨大成功。

 

The Śūraṅgama Sūtra

 

A reader from afar asked about the Yajñadatta passage in the Śūraṅgama Sūtra.

 

I cannot explain it here.

 

The general direction is to study:
Mahāyāna completeness,
“ultimate śūnyatā” in the Saṁyukta Āgama,
and Nāgārjuna’s “eight negations.”

 

You should also read works on Indian Buddhist thought, including those by Master Yinshun and many distinguished Japanese scholars.

By reading widely and reflecting deeply on these perspectives, the meaning of the Yajñadatta passage in the Śūraṅgama Sūtra can gradually become clear.

 

Chinese Buddhism, especially through Chan and Pure Land, has interrupted much of the logical structure of Indian Buddhism.

 

I agree , to some extent, with Hu Shih’s criticism. But rejecting everything means losing the essence of Buddhism.

 

No culture is perfect. If you lose the essence, there is nothing meaningful left to learn.

These issues must be clarified step by step.

 

Chan disrupted Buddhist logic, which is why people struggle with the Śūraṅgama Sūtra.

At the same time, Hu Shih did not fully explain what a mixed cultural system can achieve.

 

Many of these mixed ideas are unclear or even empty in content, yet they continue to spread widely in the Chinese-speaking world. Thoughtful readers should reflect carefully on this.

 

For reference.
(Thank you all for your support)

Master Banji

 

(AI Data)

 

Hu Shih believed that Southern Chan was a bold reform. It removed complicated Indian meditation and doctrines, and moved toward freedom of thought.

 

He valued the Platform Sūtra because he saw it as a success of Chinese thinking reshaping Indian Buddhism using simpler ideas from Daoism and Confucianism.

 

 

簡易佛法A Simple Approach to the Dharma (A Calming Pill)

 簡易佛法

如果有人來南禪精舍，請問我不用動腦的佛法修持問題，

我的回答是：一樣念佛，目的只讓自己安定，（華人佛教徒，唸釋迦牟尼佛、觀世音菩薩、阿彌陀佛，隨個人的意願。）

我寫過了極樂世界是修行者個人的福報變現。

南禪精舍簡易的佛法是唸《般若心經》
我們的農曆初一、十五廻向也是唸《般若心經》，

《般若心經》是最貼近佛法，而且沒有太多的其他內容，
不論是唸誦，或是自己修持都實用。
提供參考，

感謝廣大的佛教菩薩們沒有責怪我。

無庸置疑，佛法絕對是最值得最追求的，能體悟《般若心經》的一、兩句也不得了了！
半寄

半寄

A Simple Approach to the Dharma (A Calming Pill)

 

When visitors to Nanzen Vihara ask me about a form of Buddhist practice that requires minimal conceptual effort,

 

I respond as follows: just recite the Buddha’s name, with the primary aim of stabilizing the mind. (Chinese Buddhists may choose to recite the name of Shakyamuni Buddha, Avalokiteśvara Bodhisattva, or Amitābha Buddha—according to personal preference.)

 

I have written before that the Pure Land is the result of a practitioner’s own merit.

 

At Nanzen Vihara, our simplest practice is reciting the Heart Sutra

On the first and fifteenth days of the lunar month, when we dedicate merit, we also recite the Heart Sutra.

 

The Heart Sutra is closest to the essence of the Dharma and is free from excessive elaboration.

It is highly practical, both for chanting and for personal practice.

For your reference.

 

I am grateful that so many fellow Buddhists have not criticized me.
Without a doubt, the Dharma is the most worthy path to pursue.
To even one or two lines of the Heart Sutra is.

To truly understand even a single line of the Heart Sutra is already extraordinary attainment.

 

Master Banji

擲筊Tossing Divination Blocks (Jiaobei)

擲筊

大約二十年前，一位我認識的老師打算購買一間新房，並邀請我一起去看屋。

抵達現場後，我有了一次不同尋常的經驗。那是我第一次感覺到有一位神明——一種肉眼無法看見的存在——也在現場觀看這間房子。

在台灣，公廟相當普遍，人們在做重大決定時，例如購屋，常會向神明請示。他們會使用一種傳統方式，稱為「擲筊」，來詢問神明的意見。這是台灣文化中既特殊又常見的一部分。

然而，實際感受到神明彷彿就在現場看屋，對我而言還是第一次。

看完房子後，我建議那位老師把身上所有的現金湊一湊，先交給工地主任作為訂金。我認為神明對這間房子是認可的，因此很可能很快就會有其他人來購買。

那對夫妻最後只湊出了新台幣一萬元。由於當時已經是下班時間，工地主任只簡單寫了一張收據交給他們，並打算等到星期一再討論細節並匯付剩餘款項。

之後我得知，就在我們離開大約一小時後，真的有另一位買家出現，並且多出價新台幣二十五萬元。

所幸工地主任信守承諾，並未因訂金金額過小而取消原先的約定。

雖然我從小就知道這項民俗，但也正是透過這次親身經驗，我才開始理解擲筊可能具有的效果。

這依然是一件令人感到有趣的現象。

法眼所看得見的「神明」本質上是一種地區性質的集體意識，
由公廟的信仰信徒，所集成的力量，
這種力量，也可以辦出事情來，
但是辦理善或惡事，就由地區居民智慧的程度去決定了！

發掘這種集體意識，可以讓修行者將其與佛法對意識的教導做對比。

因為能夠被直接看見，所以對佛法意識層面的理解，也會變得更加容易且快速。
半寄

Tossing Divination Blocks (Jiaobei)

 

About twenty years ago, a teacher I knew intended to purchase a new house and invited me to visit the property.

 

Upon arriving, I had an unusual experience. For the first time, I felt that a deity—something invisible to normal sight—was also there, looking at the house.

 

In Taiwan, public temples are widespread, and it is a common practice for people to consult deities when making important decisions, such as buying a house. They use a traditional method called tossing divination blocks to seek the deity’s advice. This is a special and common part of Taiwanese culture.

 

However, witnessing what I felt to be a deity’s presence at the house itself was a first for me.

 

After viewing the house, I advised the teacher to gather whatever money they had and provide it to the site manager as a deposit. I believed the deity approved of the house, so someone else might come to buy it soon.

 

The couple managed to gather only NT$10,000. Since it was after work hours, only the site manager remained at the site, and no further procedures could be done.

After giving him the money, the site manager gave them a simple receipt. They planned to discuss the details and pay the rest on Monday.

 

Subsequently, I learned that about one hour after our departure, another buyer came and offered NT$250,000 more.

 

Thankfully, the site manager kept his promise and did not cancel the deal even though the deposit was small.

 

Although I had known about this tradition since I was young, it was only through this personal experience that I started to understand the potential effectiveness of jiaobei.

 

It remains a fascinating phenomenon.

The “deities” seen the Dharma Eye are, in essence, a regional collective consciousness.

They are formed by the combined belief and energy of local temple worshippers.

 

This collective power can influence events.

Whether it brings good or harmful results depends on the wisdom of the local people.

 

Observing this collective consciousness allows practitioners to compare it with Buddhist teachings on consciousness.

 

Because it can be seen directly, understanding Buddhist ideas about consciousness becomes easier and faster.

 

Master Banji