七處徵心8 Seven Places the Mind Is Sought 8

七處徵心8

 

我個人對禪宗的研究是：

華人禪師大部分的開悟來自「言語道斷，心行處滅」這個境界，

 

到達這個程度的禪師或者行菩薩道，或者涅槃，參考下面截圖長沙景岑禪師。

 

華人禪師採用對佛法的了解方式，

是用逼迫自己的方式-苦參，

苦參容易把自己逼上絕境，

「絕後再蘇」的結果，

是「言語道斷，心行處滅」的體悟。

 

但這畢竟是苦苦逼出來的結果，

跟去懂空法、無常、無我之間的邏輯是截然不同的，

 

這也導致每個開悟的禪師所說出來的佛法是南轅北轍的。

 

南轅北轍的開示指點，也讓追隨者嘗試在禪師的話語裡面捕風捉影，

 

而實質上最具體的內容「言語道斷，心行處滅」，

是介於「四禪天」與「非非想」的體會。

 

這些大腦已達盡頭的具體深入，

可以用入定或專注思考無常、無我的經驗，

便能看懂藏在字面下的意義。

半寄

 

 

Seven Places the Mind Is Sought 8

 

In my research on Chan (Zen) Buddhism, I’ve found that many Chinese Chan masters become enlightened through a deep state where words no longer work and the mind becomes completely still.

 

When a master reaches this point, they might continue practicing as a Bodhisattva or enter Nirvana. One example is Master Changsha Jingcen, as shown in the screenshot below.

 

Chinese Chan masters usually try to understand the Dharma by pushing themselves very hard—this is called “bitter inquiry.” This harsh approach pushes them into a breaking point, where a “rebirth after extinction” leads to the realization of “speech ends, and mental activity stops”.

 

But this type of enlightenment is the result of intense struggle. It’s very different from understanding śūnyatā, impermanence, and non-self through reasoning.

 

That’s why different masters often explain the enlightenment in very different ways, often contradicting one another..

 

These contrasting teachings have led followers to grasp some elusive meaning from the master’s words, hoping to uncover hidden truths.

 

In fact, the experience of “speech cut off, mind still” is somewhere between the meditative states of the Fourth Dhyāna and “neither perception nor non-perception.”

When the brain has reached its limits and experienced this deep state, someone who has practiced deep meditation or reflected on impermanence and non-self can understand the meaning behind such words.

 

Master Banji

 

 

 

七處徵心6-7 Seven Places the Mind is Sought 6-7

七處徵心6

 

這兩天我在查資料的時候，看到中國唐代窺基法師（632-683）想起一件事來，

 

從來，個人對禪宗的「印心」都覺得這個詞怪怪的，

 

甚至於連玄奘法師的《唯識學》教授也是「秘密的印心」讓我感到驚訝！

 

《唯識學》已經發展成一派學說，

學問不是能理解跟不能理解的問題嗎？為什麼會是秘密的傳授？

 

「秘密的印心」是佛教傳到中國才發展的嗎？

還是後來的佛學者對「秘密」充滿了更大的渴望。

是「秘密印心」才不可思議？

 

那佛學者的理解能力該擺在哪裡？

 

印度的舍利弗尊者連見到佛陀都沒有就證悟（完全理解）

，

那他接受誰的「秘密印心」？

 

還好我沒有掉入那些秘密的陷阱，

走了自己的路，現在回頭想超可怕的。

 

一些佛法的爭議、爭論一直沒有辦法解開，

卻不斷往秘密處去提升佛法傳法者與受法者之間的秘密印心。

 

印心不就是老師對學生承認他修學有成嗎？

 

盡往秘密處說，

反而把該說清楚的佛法拋諸腦後。

半寄

 

Seven Places the Mind is Sought 6

 

While I was doing research these past two days, something I read about the Tang Dynasty monk Kuiji (632–683) reminded me of something.

 

I've always found the Chan Buddhist term "mind-seal" a bit strange. 

 

Even Master Xuanzang’s teaching of Yogācārainvolved a “secret mind-seal,” which really surprised me!

 

Yogācāra has already developed into a full-fledged philosophical system. Isn’t understanding it simply a matter of study and comprehension? Why should it require some secret transmission?

 

Did this idea of a “secret mind-seal” only emerge after Buddhism came to China? Or did later Buddhists become more obsessed with the idea of “secrecy”? Is it only when something is secret that it feels mysterious or profound?

 

If so, where does that leave a scholar’s own ability to understand?

 

Even in India, the great Śāriputra attained enlightenment without ever seeing the Buddha in person—he completely understood the teachings. So whose “secret mind-seal” did he receive?

 

Thankfully, I never fell into the trap of these so-called secret teachings. I followed my own path—and now, looking back, it’s scary to think about how easy it is to get lost.

 

Some debates in Buddhism have never been resolved, yet people keep trying to elevate things by talking about a secret mind-seal between teacher and student.

 

But isn’t the mind-seal just a way for a teacher to acknowledge that the student has achieved something in their practice?

 

Always talking about “secrets” ends up pushing aside the parts of Buddhism that should be explained clearly.

 

Master Banji

 

七處徵心7

 

前兩天有讀者留言說：入定不能解脫。

 

入定是不能解脫，但入定可以讓修行者的感官起變化，

 

聽聞佛陀講的因緣法、無常、無我到達完全清楚明白，也可以有這種功力。

 

無論你是從入定或是從聽聞佛法到達感官知覺起變化，修行者對身體的狀態都是清楚的。

 

去練習入定，或練習熟識因緣法也是從陌生到深入，

入定不能解脫，已經是入過定的修行者在說的話，

 

但我們一般人沒有這種經驗的時候，無法知道入定後感官起的變化，

 

至少入定可以幫助「根」的穩定，

一般人容易動搖沒有力量的理念包括佛法，

 

入定後會加強「理念的力量」加速修行路的腳力。

 

這一切的種種修行者自己是處於一清二楚的狀態，

 

印心，只是一種對佛法修持經驗或理解的認可，

而不是一種秘密。

 

入定是不能解脫，但你在修行路上兩手空空的時候，

你憑什麼往前？

半寄

 

Seven Places the Mind Is Sought 7

 

A reader commented a few days ago: “Entering deep meditation (samādhi) cannot lead to liberation.”

 

It’s true that samādhi alone doesn’t bring liberation.

However, samādhi can cause a shift in the practitioner’s sensory experience.

 

Likewise, by deeply understanding what the Buddha taught — dependent origination, impermanence, and non-self — a practitioner can also develop such inner clarity.

 

Whether one reaches this change in perception through  samādhi or through hearing and contemplating the Dharma, a true practitioner remains clearly aware of their body and mind.

 

Practicing meditation, or familiarizing oneself with the principle of dependent origination, both go from unfamiliar to deeply understood.

The idea that “Samadhi doesn’t bring liberation” is something said by those who’ve already experienced deep meditation.

 

But for ordinary people with no such experience, it’s hard to imagine how samādhi can affect the senses.

 

At the very least, samādhi helps stabilize the “roots” — our inner foundations.

Most people are easily shaken and lack strength, even in their faith in the Dharma.

Samadhi strengthens that inner conviction and gives more energy for the path of practice.

 

In all of this, the practitioner remains clearly and consciously aware.

 

“Mind-seal” is simply a recognition of one’s understanding or experience of practicing the Dharma.

It is not some kind of secret.     

Samadhi doesn’t lead to liberation, but when you’re empty-handed on the path of practice,

what do you rely on to keep moving forward?

Master Banji

 

 

七處徵心5 Seven Places the Mind is Sought 5

七處徵心5

 

有關「大天五事」大天說的內容，

 

先說這裡；

證入聖道，從善根具足開始就已經在養成力量，

 

「根」可視爲不動搖的代表。

 

證入初果有了法眼淨可以看到前面的路該怎麼走，

對於善惡的拿捏更是超越，

 

佛法聖果位並不是儒家思想講的只是當個善人而已，

 

它必須具足一種力量跟智慧才能證入佛法聖果位，

 

入佛法聖果位，從初果到四聖果其實是一大段路的完備與成熟。

整個修行路培養出來的智慧跟力量是不容小覷的，

 

而從善根具足到初果的力量，就已經可以做很多事情。

 

我個人對佛陀強迫難陀的出家目前有不同的看法，

是不是佛陀自己在修行成功以後，

預視釋迦族的前途將被戰爭吞噬，

進而強迫釋迦族子弟出家，修行增加抵抗的力量-避難！

 

佛陀本身成就的事，跟做的事情就記載無數。

 

佛法修行是人去做修證，人群裡面會有不同的見解，

還有人修證後的世界，依然跟人世間有關聯。

 

見解不同造成的分裂可以接受，

 

但大天說證羅漢果位以後還是要常常說苦哉、苦哉，

 

感覺很好笑，他都沒有其他事可以做嗎？

 

因為羅漢果的力量可以做很多事，

不去做事情，

還在那裡天天說苦，

感覺根本是外行人的欺騙

 

再說，有些記載提及鈍根阿羅漢，有關四聖果的無色愛，

也就是精神世界的執著，

不具足相當的智慧是不可能超越的，

由此，鈍根阿羅漢必須再研究。

 

大天在這說法裡面把「苦跟空」都拉了進來，

看起來好像是佛法，

苦不用說，

「空」的問題根本就是思考題，那並不是你喊苦，就可以懂得，

 

相信佛學者願意在這裡深思，很多問題可以破解。

 

你要修的一定是讓你力量跟大腦思考程度進步的佛法，

而不是只是很苦的印度文化。

 

半寄

 

Seven Places the Mind is Sought 5

 

Let’s talk about the “five theses” of Mahādeva.

 

To reach the noble path, one starts by developing good spiritual roots.

These roots already help build strength.

These “roots” symbolize immovability — unwavering stability.

 

When someone reaches the first stage of enlightenment (Sotāpanna), they gain “Dharma eye” and can clearly see how to walk the path ahead.

They understand good and evil in a much deeper way.

 

Becoming a Buddhist saint isn’t just about being a good person, like Confucianism says.

It takes real power and wisdom to reach these stages.

 

Entering the noble attainments in Buddhism—from the first fruit (Sotāpanna) to the fourth (Arahant)—is a long path of gradually clarifying and becoming familiar with the nature of the four fruitions, until one reaches a more complete understanding.The wisdom and strength gained from practice are truly powerful.

Even before reaching the first fruit, a practitioner can already do many helpful things.

 

I now see the Buddha’s decision to make Nanda become a monk in a different way.

Maybe after the Buddha became enlightened, he saw that the Śākya clan would face destruction in war.

So he encouraged or even forced young people from the clan to join the monkhood — to gain spiritual strength and protection.

 

There are many stories about what the Buddha achieved and did.

Buddhist practice is done by people, and people have different views.

Even after awakening, they’re still part of the human world.

 

So, it’s natural that people may have disagreements.

 

But it seems ridiculous that Mahādeva said arahants (enlightened ones) still often cry “Suffering! Suffering!”

Don’t they have other things to do?

 

Arahants have the power to do a lot. If they just sit there constantly lamenting suffering, it seems like a deception by someone who doesn’t understand the path.

 

Moreover, some texts mention dull-facultied arahants and their attachment to spiritual things (like formless realms).

Without sufficient wisdom, this cannot be overcome.

Therefore, dull-facultied arahants should be studied further. 

 

In Mahādeva’s view, suffering and śūnyatā are both mentioned.

It sounds Buddhist on the surface, but suffering is one thing —“śūnyatā” is actually something that needs deep thinking.

It cannot be grasped merely by exclaiming about suffering.

I believe when earnest Buddhist scholars contemplate this deeply, many problems can be resolved through such reflection.

 

What you practice should help you strengthen both your inner power and the clarity of your mind— not just make you feel the pain of Indian culture.

 

Master Banji

 

 

 

 

七處徵心3-4 Seven Places the Mind is Sought 3-4

七處徵心3

 

華人讀者都說：

華人大修行者也很多大德有入定的修持，

我當然知道，

但是我想在其他的地方看看其他的修行者怎麼說，

至少日本學者站在人性的角度出發，

我在看「出定後」語後，

就安定下來埋頭苦幹，

 

而部派佛教的修行者寫到無欲、無貪，這到底是一個故意設的文字障，

（因為整個感官知覺沒有的時候，是要涅槃的）

還是因為其他什麼原因，時代相隔久遠不得而知？

縱使是佛陀入過大定出來教授與說法，

都不可能教出這樣的修法，

 

陳義太高的結果到「千山鳥飛絕，」

然後，就一點小事就在那裡吵到不可開交，

這也是佛教後來分裂的主因，

參考大天五事。

半寄

 

Seven Places the Mind is Sought 3

 

Chinese readers often say:

There are many great Chinese practitioners who have reached deep meditation.

Yes, I know that.

But I also want to see what practitioners in other cultures say.

 

At least, Japanese scholars look at things from a human perspective.

When I read the phrase "after emerging from deep meditation,"I felt calm and ready to work hard on my practice.

 

Some early Buddhist monks wrote about having no desire or craving.

But was that just a confusing way of writing on purpose?

(Because when all sensory perception ceases, it implies nirvana.) 

Or is it due to other reasons, lost to time and history?

 

Even if the Buddha came out of deep meditation to teach,

he probably would not have taught a method like that.

 

When philosophical ideas are set too high or abstract, it leads to situations like:“Not a single bird flies across the thousands of mountains.”

Then trivial matters become grounds for endless dispute—

which, ultimately, was a key reason behind the schisms in Buddhism.

For further reference, consider the “five theses” of Mahādeva.

 

Master Banji



七處徵心4

 

華人讀者很難體會，

我想在修行的線索找一個確實切入點的急迫性。

 

台灣的印順長老對「大天五事」也多所著墨，但是沒下什麼定論。

 

那時的我也無法分出凡夫跟聖體之間的感官差別，

 

但我們學佛法不一直都是在感官差別性，這裡搞不懂嗎？

 

坦白說；這個感官差別點，如果沒有辦法搞清楚我是不甘心的！

 

從人性下手，華人一直不願意面對人性，

反而所有的文字都在遮蓋人性，

從人性下手什麼歷史題目通通清楚了。

 

半寄

 

Seven Places the Mind is Sought 4

 

Chinese readers often don’t understand why I feel it’s so urgent to find a real and solid starting point for spiritual practice.

 

Venerable Yinshun in Taiwan also wrote a lot about the “five theses” of Mahādeva, but he didn’t really come to a clear conclusion.

 

Back then, I couldn’t tell the difference in how ordinary people and enlightened beings experience their senses.

 

But isn’t learning Buddhism all about understanding the differences in perception?

Why is that still confusing?

 

Honestly, I can’t feel at peace until I figure out this key difference in sensory experience.

 

If we start by looking at human nature—

Chinese culture often avoids facing human nature directly.

In fact, most writing tries to hide it.

 

But if we face it honestly, then many historical questions suddenly become clear.

 

Master Banji