無相三昧後記Postscript on Formless Samādhi

 無相三昧後記

 

很多用功的讀者看了佛學大辭典是有問題的，大概心裡很糾結。

承認吧！

很多佛學敘述到想陳述的內容，已經沒有界限，

但是因為寫的是一個境界的問題，

我們沒有修持到那境界都不敢下定論！

 

然而，問題是你努力用功到骨頭都裂了，也沒有那個境界可以到達，

這也是我常常用某些佛法得分裂症來形容的原因。

 

用功於佛法的大德們，認真的修持「破身見-無我」

對照四聖果內容一定有所得。

 

「破身見-無我」是最難到達的真正佛陀所教授的內容，

 

人腦要理解跟人體進入無我，是最大的難題，但修持可以得到這個境界。

 

至於佛法「心與心所」了解一下就好，

我個人認為佛法

「心-感官」問題已經被物化掉，

 

佛法心理問題不是一般的心理學，但也不該像物質一樣的被排列，

 

例如；情緒高漲起伏時，是整個肉體感官完全失控的，

能征服這個情緒的是你已經有的功力，

 

在這功力上再談「心與心所」似乎只屬於佛學專家的問題，

而不是實際狀況的陳述。

 

半寄

Postscript on Formless Samādhi

 

After reading my article Formless Samādhi 7, many earnest practitioners may experience inner conflict regarding my interpretation of the Comprehensive Dictionary of Buddhist Studies.

 

Let’s acknowledge this openly: much of Buddhist discourse, especially when addressing meditative states,has already gone beyond definable boundaries.

That’s because it talks about a certain spiritual state.

Those who have not personally attained such levels of cultivation naturally hesitate to draw conclusions.

 

But here’s the real issue:

Even if you practice so hard that it feels like your bones are breaking,

you still might not reach that state.

That’s why I often say that some forms of Buddhist practice can lead to a kind of inner “split.”

 

For those who are truly dedicated to the Dharma,

seriously working on "breaking the view of self — realizing non-self,"

you will definitely gain something, especially when compared with the teachings on “The Four Noble Fruitions.”

 

“Breaking the view of self — realizing non-self” is the hardest part,

but it’s also the core of the Buddha’s original instruction.

 

It is an immense challenge for the human brain to understand and an even harder challenge for the body to truly experience “non-self.”

But with sincere practice, this level can be reached.

 

As for the Buddhist ideas of “mind and mental factors,” just try to get a basic understanding.

Personally, I think the connection between “mind and the senses” has been turned into something too materialistic.

 

Buddhist psychology is neither equivalent to conventional psychology

nor should it be reduced to a system of categorized physical parts.

 

For example, when emotions are intense and out of control,

it’s actually the whole body and sense organs that lose control.

The ability to overcome these emotions comes from spiritual strength you've already cultivated.

 

To then discuss “mind and mental factors” on top of that strength

may serve academic analysis, rather than explanation of actual experience.

 

Master Banji