破身見Breaking the Identity-View

 破身見

 

從初果的破身見開始，這個思想及修法本身就是撼動一切的。

 

對比於其他人的思想所提出的自我、大我、神我，

 

無我的思想提出者-佛陀，

絕對是給予無比的讚頌。 

 

 

整個「四聖果」從「破身見」一路到對「無色愛」的精神世界如何解縛及其內容的掌握，

我個人還沒見過世上這區域有誰的學說能與之匹敵，

 

歷史上，西方哲學思想受困「神我」太久，想擺脫「神我」付出的現實代價慘痛，

 

而佛陀在印度以其修證的實力做無聲的改革，為世人在「神我」以外，

開一扇人世間不曾聽聞過的思想與修法，

 

而學習佛法的人們卻對這些觀點根本不曾深刻的認識過。

 

「破身見-無我」是最了不起的思想，而且能用修法去體現，這是佛陀亙古亙今的大智慧，

再無人能越其左右。

 

佛陀之後的佛法轉入心意識做大量的探討，

這立意並無不好，但人性心理提出太過而無法轉化時，則誰是誰都分不清！

 

當然證入佛法不是簡單的事宜，但如能對無我及無常（變動）做善掌握，應該對個人人生有大助力。

 

半寄

以下AI資料 :   「佛法的「無我」是：    •   最完整、    •   最徹底、    •   最系統化、    •   納入修行核心、    •   並以緣起、無自性、空性做理論支撐。   因此可以說：   「無我」是佛法最具代表性的核心思想，其他宗教沒有這麼完整的無我論。」

 

Breaking the Identity-View

Beginning with the First Stage of Enlightenment, the breaking of the identity-view, this teaching and its associated practice are themselves profoundly transformative.

Compared with ideas that posit a self, a cosmic self, or a divine self, the Buddha’s revelation of non-self stands unparalleled and deserves the highest admiration.

From the “breaking of identity-view” all the way through the understanding of how to release attachment to the formless realm (arūpa-rāga), I have not found any philosophical tradition that matches the elegance and precision of the Four Stages of Enlightenment.

Western philosophy has long struggled under the shadow of the divine self, and its attempts to depart from that framework have often led to painful consequences.

The Buddha, supported by his own realization, quietly carried out a profound transformation in India—offering humanity an unheard-of door into a world beyond the divine-self paradigm, one built upon direct cultivation and insight.

Yet many who study Buddhism have never genuinely understood these foundational principles.

To break identity-view—to realize non-self—is truly extraordinary, and the fact that it can be verified through actual practice reflects the Buddha’s incomparable wisdom, untouched by time.

Later generations turned increasingly toward the analysis of mind and consciousness. Though well-intentioned, excessive psychological theorizing can obscure rather than clarify, leaving the practitioner unable to distinguish what is essential.

Realization is certainly not easy, but a clear understanding of non-self and impermanence can profoundly support one’s life and practice.

Master Banji

 

AI Data:  Buddhism’s teaching of anattā (non-self) is: • the most complete, • the most thorough, • the most systematically articulated, • placed at the very heart of practice, • and supported by the doctrines of dependent origination, non-inherent existence, and emptiness. Thus, it can be said: “Non-self is the most representative core teaching of Buddhism; no other religion possesses such a complete doctrine of non-self.”

 

 

速度3 Speed 3

速度3

 

那天在社團，

我說：

禪定中的直觀是修行人或是對佛法有興趣的學習者最困難的一關，因為它是禪定。

「瑜伽現量（禪定中的直觀）」

 

有人接著說：師父卻看到禪定中那個背後，無常，無我。

 

我的眼神應該為之一亮吧！

 

一般人要體會「瑜伽現量」這句話就已經很困難，

還有人可以衝出「禪定」的觀念限制，直指核心，

想得法益咫尺之間。

半寄

 

Speed 3

 

At our club meeting that day, I said:

“In meditation, gaining direct insight—what we call yogic direct perception—is one of the hardest things for anyone learning Buddhism.”

 

Someone replied, “But the teacher can see beyond the meditation itself—seeing impermanence and no-self.”

 

My eyes must have lit up at that moment.

 

For most people, even understanding the term yogic direct perception is already challenging. Yet someone was able to break through the conceptual confines of “meditation,” point directly to the essence, and bring the Dharma’s benefit within reach.

 

Master Banji

 

趙州從諗禪師Chan Master Zhaozhou Congshen

 趙州從諗禪師

 

（此為禪宗公案，請勿模仿）

 

來了！好人做到底，

把趙州從諗禪師的反應也說一說，

 

趙州從外面回來聽到他的師父南泉跟他說「斬貓」的經過，那邊他把「鞋子放在頭上」意思是說；

你多此一舉，

要換作是我，我絕對不會這樣做，幹嘛這麼慈悲去喚醒那些人！

哈哈😄

半寄

 

（指月錄資料） 爭執： 南泉普願禪師的兩個徒弟堂（東西兩堂）為了爭搶一隻貓而爭執不休。 南泉的考驗： 南泉禪師拿起貓，對眾人說：「你們中若有人能說出『道得』的話，就饒貓一命；若說不出，就斬掉牠。」 殺貓： 眾僧無人能答，南泉便將貓斬成兩半。 趙州的應對： 弟子趙州從諗從外歸來，南泉將此事告訴他。趙州聽後，「立刻脫下鞋子，放在頭上走出去。」 南泉的回應： 南泉說：「你當時若在，這隻貓就不會死了。」

Chan Master Zhaozhou Congshen

(This is a Chan/Zen kōan. Do not imitate.)

 

Here we go! Since we’re telling the whole story, let me also describe how Chan Master Zhaozhou reacted.

When Zhaozhou came back and heard his teacher Nánquán talk about cutting the cat,
he took off his shoe and put it on his head.
He was basically saying:
“You didn’t need to do that.
If it had been me, I would never have done such a thing.
Why bother being so compassionate as to try waking those people up?”

Haha.

 

Master Banji

 

Background from the Record of Pointing at the Moon ● The quarrel: Two groups of Nánquán’s disciples argued over a cat, each wanting it. ● Nánquán’s test: Nánquán held up the cat and said, “If anyone can say something that shows real understanding, I will spare it; otherwise, I will cut it.” ● No one answered, so Nánquán cut the cat. ● When Zhaozhou returned and heard the story, he put his sandal on his head and walked out. ● Nánquán said, “If you had been here, the cat wouldn’t have died.”

 

速度1-2 Speed 1-2

 速度

 

南泉禪師：

「昨夜三更失卻牛

，今早起來失卻火」-《指月錄》

 

從三更半夜到清晨，是幾個鐘頭的事情，幾個鐘頭內已跨過兩個階段。

 

南泉禪師對佛法的清楚掌握度十分驚人，

體證佛法的「速度」南泉禪師已得箇中三昧。

 

而我從《原始教典雜阿含經》中的所得，終於，明白南泉禪師說了什麼！

 

半寄

 

Speed 1

 

Master Nánquán said,
“Last night, in the middle of the night, I lost my ox.
This morning, when I woke up, I lost my fire.” — Record of Pointing at the Moon

Only a few hours pass between midnight and morning, yet in that short time he had already crossed two stages of realization.

Master Nánquán understood the Dharma with amazing clarity.
He had mastered the “speed” with which realization unfolds.

Through what I have learned from the Saṃyukta Āgama, I finally understood the meaning behind his words.

 

Master Banji

 



速度2

 

昨天有出家眾來拜訪，帶著年輕女居士，也是我的讀者，

談起道場生活，我主動說了一些情形，年輕人睜大眼睛一付不能相信，接著一直笑，好像她終於找到知音，

很多事我全部明白，不用說了！

哈哈😄

 

我自己也不曉得跑多遠了，回頭看，那些人事物彷彿原形的佇立在那裡！

 

想起南泉斬貓，南泉禪師一定對身邊的跟隨者不耐煩到極點，才會有斬貓這件事的發生！

（爭執：中國唐朝南泉普願禪師的兩堂徒弟（東西兩堂）為了爭搶一隻貓而爭執不休。）

（此為禪宗公案，請勿模仿）

 

人們不明白修行，不只是證悟這件事

，你證入以後時間（速度）

跟空間（熟識的慣性反射）的挑戰，隨之而來，

再看到那些人還在爭執，我先看到貓，他先看到貓？如何忍受？

半寄

 

Speed 2

 

Yesterday a monastic visited, bringing along a young laywoman—one of my readers.
When we talked about life in the monastery, I started explaining things myself.
Her eyes opened wide in surprise, and then she kept laughing, as if she had finally found someone who truly understood her.
I completely understood her without needing any explanation—haha.

I don’t even know how far ahead I’ve gone.

Looking back, people and events appear as if they were simply their original forms, unchanged and distant.

 

I thought of the story of Nánquán cutting the cat. He must have been completely fed up with his disciples for that incident,cutting the cat, to happen.

(The quarrel: In the Tang Dynasty, Nánquán Pǔyuàn’s students in the east and west halls argued over a cat they both wanted, fighting over who “saw it first.”)

(This is a Chan/Zen kōan. Do not imitate.)

 

People don’t understand that spiritual practice is not just about enlightenment itself.
After awakening, challenges of time (speed) and space(old habits and reactions) come right away.
So when you see people still arguing, “I saw the cat first!” “No, I saw it first!”—how could anyone tolerate it?

 

Master Banji

佛法討論A Discussion on Buddhist Teachings

佛法討論

 

北傳佛法在教學上對比《阿含經》的貪瞋癡，它直接跳過人性，

純粹哲理上的教學似乎讓人們更喜歡，但是你一旦要使用的時候，

你的人性還沒有克服，你根本無法往前走，

這個時候才後悔，已浪費很多時間。

 

就像一位醫師講的，當你自己生病的時候，

你就知道醫療的程度到底可以到達哪裡，

而心裡層次又可以到達哪裡？

 

北傳十地菩薩，第一地的成立論述便陳義已過高。

 

半寄（提供參考）

 

提供AI資料 : 「華嚴經十地菩薩第一地： 初次證悟二空真理（人無我、法無我），生大歡喜，如同生入佛家。   十地的重要性 1. 修行指標： 十地提供了一個清晰、系統化的修行藍圖，是所有大乘修行者（菩薩）從凡夫到成佛之間需要逐步跨越的里程碑。」

 

A Discussion on Buddhist Teachings

 

In contrast to the Āgamas, which talk directly about greed, anger, and ignorance, Northern Buddhist instruction often skips over basic human nature.

 

People may enjoy its philosophical style, but when they try to practice, they find that their human weaknesses are still there. Because of this, they cannot move forward—and only then do they regret the time they lost.

 

A doctor once said something similar: only when you get sick yourself do you truly understand the real limits of medicine—how far medical skill can reach, and how far the mind can reach. 

 

In the Northern Buddhist teaching of the Ten Bodhisattva Stages, even the explanation of the very first stage is already set too high to match real experience.

(Just for your reference.)

 

Master Banji

 

AI Data:  First Bodhisattva Stage in the Avataṃsaka Sūtra: The practitioner first realizes the two kinds of śūnyatā—no-self of persons and no-self of things—and feels great joy, as if joining the Buddha’s family. Why the Ten Stages Are Important: A Guide for Practice: The Ten Stages serve as a systematic guide for Mahāyāna practitioners, outlining the key milestones from ordinary practitioner to full Buddhahood.”

 

 

行雲流水“Like drifting clouds and flowing water.”

 昨天棋逢高手，整理出來：

無我、無常，

對比：

空間、時間，的束縛

→速度→空

半寄

“Like drifting clouds and flowing water.”

After facing a worthy opponent yesterday, I extracted this:

No-self and impermanence,
in contrast with
the constraints of space and time → speed → śūnyatā

Master Banji

資料提供Data Reference

 資料提供

 

讀過印度史會清楚印度口誦傳承是混亂的，所以不論是面對原始教典《阿含經》或北傳佛典都必須有謹慎的一面。

半寄

 

提供AI資料 :印度歷史的特點與挑戰   認為印度歷史「可信度較低」的觀點，主要是基於其古代文獻的性質：   • 缺乏傳統史學視角： 印度古代（特別是吠陀時代到孔雀王朝早期）的文獻，如《吠陀經》、《奧義書》等，主要是宗教、哲學、史詩和傳說，例如《摩訶婆羅多》和《羅摩衍那》。這些文獻旨在傳播教義或英雄事蹟，而不是像中國的《史記》那樣專注於時間、人物、事件、官職的精確記錄。   • 斷代和編年困難： 印度缺乏連貫的紀年和編年史傳統，導致歷史事件的確切發生時間難以確定。許多古代王朝的興衰，主要依賴於考古學、錢幣學、外來文獻（如希臘、中國僧人的記載）來進行交叉驗證和建構。   • 口傳歷史的影響： 許多知識長期依賴口頭傳誦，直到較晚期才被書寫下來，這在傳播過程中難免產生變動和神話化。   不同層次的「真實」： 印度史詩和宗教文獻雖然不提供精確的編年，但它們反映了當時的社會結構、價值觀和宗教信仰，這也是一種深層次的歷史真實。

 

Data Reference

Anyone who studies Indian history will see that its oral traditions are complicated and sometimes messy. Thus, one must approach both the early Buddhist Āgama texts and the northern Buddhist canon with care.

Master Banji

 

 

AI Data: Features and Challenges of Indian History People often think Indian history is not very reliable. This idea mainly comes from the nature of its old writings: • Absence of historical methodology: Ancient Indian books—from the time of the Vedas to the early Mauryan kings—like the Vedas, Upanishads, Mahābhārata, and Rāmāyaṇa, were about religion, philosophy, and stories. They were not written to keep exact records of dates, people, or events like China’s Shiji was. • Difficulty in establishing chronology: India did not have a clear system for counting years or writing continuous histories. So, we cannot always tell when things happened. Historians must use archaeology, coins, and reports from other countries such as Greece or China to build a timeline. • Oral tradition and its consequences: For a long time, knowledge was passed by word of mouth. This made the stories change over time, adding myths or mistakes before they were finally written down. • Layers of truth: Even if India’s epics and religious texts are not exact records, they still show us what people believed, how they lived, and what values they had. That is also a kind of truth about the past.

 

有讀者說中國史也一樣必須謹慎，

那當然！

我把《資治通鑒》幾乎看完，

從頭到尾最詬病的是好像每件事都是他們（史官）親眼所目睹的狀況下寫出，這怎麼可能？

要讀很多資料，才能理出部分事情的頭緒，

不過，中國史還是比印度史好很多，印度史整個跟神話混在一起難分難解，

那才叫頭痛。

 

說到中國史，中國史官捍衛歷史的個人事蹟也不是假的，就好像漢系高僧的道行也是有目共睹，

 

我個人在這邊徘徊良久，到底要不要相信他們？

但很清楚的，自己讀的資料及已經出現的文獻都指向更多的事實。

 

終於，我自己突破這一關以後，

確認，高僧們的道行跟已經有的文獻事實必須劃開，

而我尊重高僧大德們的付出，

但為了釐清佛陀之後的高僧大德究竟修行的內容是什麼？

我個人也付出了很多心血去探討。

答案肯定讓自己滿意。

 

半寄

 

Some readers have said that Chinese history, too, must be approached with caution.
Naturally!
I have read almost the entire Zizhi Tongjian, and what bothers me most is how the text reads as if the historians personally witnessed every event they describe—how could that be possible?
One must consult many different sources to reconstruct even a partial picture of what really happened.

Still, Chinese history is far better than Indian history, which mixes myth and history so much that it’s hard to tell them apart. That’s truly confusing!

 

When it comes to Chinese history, it’s also true that some historians really risked their lives to protect the truth—just like many eminent Chinese monks were known for their genuine spiritual attainments.

 

For a long time, I hesitated: should I believe them or not?
But the texts and documents I have studied consistently point toward deeper facts.

 

Eventually, after breaking through this inner barrier, I came to see that the spiritual achievements of the great monks must be distinguished from the factual record.
I deeply respect their devotion and contributions,
yet in order to clarify what exactly these great masters practiced after the Buddha’s time, I have devoted much effort and study to this question.
The conclusions I reached truly satisfy me.

 

Master Banji