七處徵心8 -9Seven Places the Mind Is Sought 8 -9

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9

 

讀者從《愣嚴經》七處徵心1看過來，應該可以理解到一個事實，關於「心」的看法於佛法，它不是抽象概念。

 

以修行而言，人體的感官知覺從初禪到四禪亦是由粗到細膩的過程，

感官知覺就算到達「非想非非想」的微弱，修行者也一路清楚於每個節奏，「心（意）解脫，身作證」。

 

這種由修行者累積的功力，稱做

「如來藏心」、「真如」「轉識成智」或是「言語道斷，心行處滅」，

 

也因修行者自我的認知不一，而說出不同的形容詞。

 

至於我個人的認知是；

佛陀制定的四聖果，

配合四禪八定，便已完整。

 

（當然，想進入無常、無我，龍樹菩薩的《中觀論、空論》是首選）

 

半寄

Seven Places the Mind Is Sought 9

 

Readers who have followed the ŚūraṅgamaSūtra’s " Seven Places the Mind Is Sought " series from the beginning should now see now that, in Buddhist teachings, the "mind" is not merely an abstract concept.

 

In meditative cultivation, the body’s sensory awareness refines progressively from the coarseto the subtle as one advances through the four Dhyānas. Even when reaching the extremely subtle state of "neither perception nor non-perception," the practitioner remains acutely aware of each phase. This is the realization of liberation of the mind (or intention), confirmed through the body (citta-vimutti kāyena phusitvā).

 

This refinement, born of sustained spiritual practice, is variously named:  "Tathāgatagarbhamind," "suchness" (tathatā), "transforming consciousness into wisdom," or “speech ends, and mental activity stops”

 

Different people use different words depending on how they understand themselves through practice.

 

From my perspective, the Four Stages of Enlightenment set by the Buddha, combined with the Four Dhyānas and Eight Concentrations, already form a complete path.

 

(Of course, for those wishing to explore impermanence and non-self more deeply, Nāgārjuna’s Mūlamadhyamakakārikā and his teachings on śūnyatā are the best sources.)

 

Master Banji