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
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