無相三昧5 Formless Samādhi 5

 

無相三昧5

 

部派佛教時期的《阿毗達磨》論典，

著墨了很多真諦（勝義）、俗諦，有為法與無為法，

專有名詞之多也令人眼花繚亂，

這些一般人無法理解的詞彙，

我後來在佛陀的「四聖果」裡達到同樣的理解與滿足，

 

例如：

想讓「破身見」達到無我的實際腦部認知，就費了很多力氣，

 

我個人傾向如何讓自己釐清，由認知我的存在到無我的理解，

該如何進行，不多做專有名詞的鑽研。

所以《阿毗達磨》的內容對我而言不再那麼重要。

但那裡面畢竟有很多當時修行的論師們集出的精華，

有能力的大德去研究一下也是不錯的。

 

平心而論，佛法發展到這麼龐大的系統，一直寫、一直堆疊，

這中間誰老實的檢視過佛法且認錯！

（或無能力檢視）

 

最近國外一位知名人物，還會提出他建議去火星生活的觀點是錯的，承認那不可能。

 

而佛法在後代修行者身上，只是一味的提出，

提出以後誰願意承認說那個三昧內容，

 

其實連他自己也根本沒有修鍊過，只是憑空預測出來的理想境界，

純粹來自想像！

 

即便如此，想破解一個三昧的專有名詞內容，

所需費掉的心血是驚人的！

 

這個苦惱也在練習「破身見」中浮出答案，讓看似千頭萬緒的佛法，清析明朗。

 

半寄

 

Formless Samādhi 5

 

During the time of the Abhidharma in early Buddhist schools, many texts talked in detail about ultimate truth, conventional truth, conditioned and unconditioned things.

There were so many technical terms that it became very hard for ordinary people to understand.

 

Later on, I found the same kind of understanding and satisfaction through the Buddha’s teaching of “Four Noble Fruitions”.

 

For example, just trying to truly break the belief in a "self" (identity view) and make my mind understand “no-self” clearly took a lot of effort.

 

Personally, I focus more on how to move from believing “I exist” to really understanding “there is no self.”

I didn’t want to get caught up in researching too many special Buddhist terms.

So in the end, the Abhidharma texts became less important for me.

 

However, those works still contain valuable insights from ancient practitioners.

If someone has the ability, it’s still a good thing to study them.

 

To be honest, Buddhist teachings have grown into such a huge system, with writings upon writings added over time.

But how many people have honestly looked at the Dharma and admitted their misunderstandings?

(Maybe some just don’t have the ability to do so.)

 

Recently, a famous person overseas admitted that his suggestion for people to live on Mars was wrong—he realized it’s not possible.

 

In Buddhism, however, many later practitioners just keep introducing more ideas.

But who’s willing to admit that what they claimed about some samādhi was actually just their imagination?

That they never actually practiced it, and only guessed what it might be like?

 

Even so, just trying to understand the meaning of one samādhi term can take a huge amount of effort and time!

 

Interestingly, this sense of frustration was ultimately resolved through my own practice of breaking identity view, bringing clarity and coherence to what initially felt like a chaotic tangle of Buddhist theory.

 

Master Banji