台南3月讀書會重點補充說明Supplement for Highlights of Study Club in Tainan, March 2025
我所畫出的重點表格看起來似乎很輕鬆，事實上第一關它就很困難。
在「善根具足」與「四預流支具足」裏會碰到一個大難題，「三世實有，法體恆存」。
白話講就是；「你過去的耕耘帶得動嗎？如果帶得動，這個帶的人又是誰？
因為佛法主題是：無我。」
有關「三世實有，法體恆存」的研究非常多，有興趣的大德就自己去找資料。
我只是想說這裡面看似簡單的修行描述，也因佛教主張過去、現在、未來，又主張無我，無常，所以它存在一定的困難度。
我在讀書會上有提到，講到善根大家都認為自己是好人，沒問題的！有問題的是如何做到具足。
而那個講究無我，還要攜帶過去世一切的「法體」充滿了挑戰性。
（法體；指有成就的果實內容，如已得初果要再往前走面對無我，會有存在的問題。）
所以佛學是一門深奧度很高的腦力激盪。
The
chart I created may look simple, but in reality, the very first step is already
quite difficult.
When
discussing "possessing sufficient virtuous
roots " and " possessing the four factors of stream-entry," we
encounter a major challenge—the doctrine of the real existence of the three
times (past, present, and future) and the eternal existence of the Dharma
essence.
In
simple terms, this means: "Can your past efforts carry forward? If they
can, who is the one carrying them forward, as Buddhism emphasizes the doctrine
of non-self?
There is
extensive research on this topic, and those interested can explore it further
on their own.
I just
want to point out that although these practices may seem simple, Buddhism
teaches past, present, and future, combined with non-self and impermanence,
which makes it quite challenging.
I also
mentioned in the study group that when discussing virtuous roots, most people
assume they are inherently good and have no issues. But the real question is
how to fully possess them.
Moreover,
the paradox of upholding the doctrine of non-self while also carrying
accumulated Dharma essence from past lives forward presents a tremendous challenge.
(Dharma
essence: Referring to the fruition of achievements. For example, after
attaining the first stage of enlightenment, one must continue forward to face
the concept of non-self, which brings challenges of existence.)
This is
why Buddhism is an intellectually profound field that requires deep
contemplation and mental engagement.
補充說明2 Supplement 2
如果修行者說：好的果實一定不會喪失，善有善報。
那得馬上面臨一個問題；壞的果實也一樣不會喪失！
所以佛法一定要提出無我，如果都是「有、恆存」的話整個世界會變得很麻煩，而且根本不能動！
大家如果有智慧想到上面的點，無我、無常，會變成一個很重要的思想。
If a
practitioner says: "Good results will never be lost, and good deeds will
be rewarded,"
there is
an immediate problem: bad results also will never be lost!
Therefore,
the teachings of Buddhism must emphasize "no-self" (anatta). If
everything is "existing and eternal," the world would become very
troublesome and incapable of movement!
If one
has the wisdom to realize this point, "no-self" and
"impermanence" become very important concepts.
補充說明3 Supplement 3
不要問我為什麼師父對善惡的看法是補充說明裏面2寫的內容，
這個在阿匹達磨論典都討論過，
但經典依據及論證內容過於複雜艱澀，尤其是「意識」中的三世，簡直是天書。
在「三世」的探討裏，我個人採取懂「今世」後再回溯過去，這樣做，經論內容簡單明瞭起來，當然未來不在話下！
（讀者必須理解一點，既然修行者有證悟的事實，當然他們指的「法體、三世」就不只是字面上的理解。）
用現代眼光看，修行者想要得到佛法智慧，大腦必須進入深層的思索，這是一定的。
過去我本身花10年時間思索「善根」的問題，
最近花了10年敲破我腦髓裡面的圓滿觀，（請勿模仿，哈）
我在面對事情或是思考問題時只要看到我有圓滿的想法，就設法把它敲碎，讓自己的圓滿觀念消失。
這是不是在解脱無色愛呢？
半寄
Don't
ask me why my view on good and evil aligns with the content in Supplement
2—this has already been discussed in the Abhidharma treatises, but the
references and reasoning are too complex and difficult to understand,
especially the concept of the "three times" in
"consciousness," which feels like a cryptic scripture.
In the
exploration of the "three times," I personally suggest understanding
the "present life" first and then tracing back to the past. This
approach makes the content of the scriptures clearer, and then of course,
understanding the future will be easier!
(Readers
must be aware that since practitioners have experienced enlightenment, the
" Dharma
essence" and "three times" they refer to are not merely
understood in a literal sense.)
From a
modern perspective, if a practitioner seeks to attain wisdom in the Dharma,
their mind must enter deep contemplation—this is essential.
In the
past, I spent ten years contemplating the nature of " virtuous
roots."
Recently,
I spent another ten years breaking off the sense of perfection in my mind.
(please
don't imitate this—haha).
Whenever
I detect sense of perfection in dealing with situations or thoughts, I try to
shatter it and eliminate my perception of completeness.
Would
this be considered a process of liberation from attachment to the formless
realms?
Master Banji
(資料來源，佛光山俱舍宗）
讀書會後記 Postscritps of the Study Club
隱約聽到自己在很久以前，看到「意識」中的三世，暗暗叫苦，這天書該怎麼讀啊？
這「意識中的三世」明白講，如果你要懂我，先讓你自己進入意識中的自己，再談「無我、無常」。
當時的感覺就是這搞死人不償命！
走到現在了，還是這種感覺，搞佛法會搞死人的！
（可以選擇不要相信我）
所以，ㄧ世就ㄧ定要做了結。
這不可能是生生世世搞的，沒那麼多條命，唉⋯⋯
只是值得！ㄧ定。
Postscritps of the Study Club
I vaguely recall reading
the three lifetimes within "consciousness" a long time ago and
secretly groaning—how am I supposed to read this enigmatic text?
This concept of
"three lifetimes within consciousness" clearly states: If you want to
understand me, first enter your own consciousness, and only then can we talk
about "no-self" and "impermanence."
Back then, I thought, this is impossibly
difficult!
Even now, I still feel the same—studying Buddhism can
drive a person crazy!
(But of
course, you’re free to believe otherwise.)
That's why everything
in this lifetime must be resolved.
This isn't something
that can be dragged across countless lifetimes—there aren’t that many lives to
spare. Sigh...
But it's worth it. Absolutely.
.jpeg)
