七處徵心2 Seven Places the Mind is Sought 2

七處徵心2

 

印度部派佛教論師論的「心與心所」的問題，

個人看的時候都會覺得好像沒有人的存在，

後來我在看日本木村泰賢教授的研究，

看到紅筆畫出的「出定後」，

 

還有他們假設佛陀入森林的時候那麼年輕，應該是驚恐的，

都給我大的震撼！

 

後來我明白了，部派佛教很多修行者根據他們自己入定觀察到的微細心理（心行）

 

還有大腦的動態，寫出「心與心所」，所以一大半也是一般人看不懂的！

 

正確說；已經沒有人間煙火的存在，哈

 

我根據日本學者假設的方向，恐懼的心理，跟入定的經驗，

把握住這兩個方向，專攻自己的弱點，沒想到走出一條康莊大道。

 

修行說到底是人的事，有沒有必要陳義過高，也是佛學者得想一想的。

半寄

 

Seven Places the Mind is Sought 2

 

When I read how Indian Buddhist scholars explained “mind and mental factors,” it felt like there was no real person involved.

 

It was only later, when I read Professor Taiken Kimura’s research in Japan, that I was struck by a particular phrase I had highlighted in red: “after emerging from meditative absorption.”

 

Also, the assumption that the young Buddha probably felt scared when he entered the forest really shocked me.

 

These insights were deeply impactful.

 

I came to realize that many of those Buddhist scholars were describing their deep meditation experiences, watching very subtle mental movements and brain activity.

That’s why most of it doesn’t make sense to ordinary people.

 

To put it accurately: there's no trace of worldly life left in it—ha!

 

Using the Japanese researchers’ ideas—focusing on fear and meditation—I tackled my own weaknesses.

Unexpectedly, this opened up a wide and promising path.

 

After all, spiritual practice is a profoundly human matter.

Buddhist scholars should think about whether it’s necessary to make things too theoretical or distant from real life.

 

Master Banji