偽經3 A Spurious Sūtra 3

 偽經 3

 

在佛陀的聖果與祖師輩的三摩地（三昧）相作比較「四聖果」的內容是最豐富的，

來看下面內容：

「AI. 三摩地指的是一種高度專注、心一境性的禪定狀態。 心專注一境，不散亂 → 遠離雜念，內心安住。 身心平等安住 → 不隨境界起伏，寂靜安定。」

 

佛教的部派佛教到華人的祖師輩所敘述的證悟內容都是一個三摩地的敘述，

入定是基本功，但入定後大腦是不會起思考的，當然有天眼通的人可以用天眼看，但看跟深入其實是兩回事。

 

例如：

一件事情的發生想要知道來龍去脈必須深入去研究，

能夠一眼就看穿事情始末的其實很少，就算有天眼通的修行者還是必須深入才可能知道事情的始末。

 

就連具有神通也不可能是暢行無阻的，

如果能夠把這些內容弄清楚，我個人一定選擇「四聖果」做為修持的主題，不動腦對我個人而言，絕對不能接受。

 

虛老說：他的證悟是看到「山河大地遍皆真如」，

那就說明他是看到的是三摩地的清淨，光明，安定，這裡面有著「身心脫落」的痛快感！

 

這情況像扒掉一件穿很久的厚重舊大衣後，同時穿上新絲綢的愉悅，但這種經驗是發生在修行者的身體。

 

我們稍微論述一下就可以清楚，證悟中的「真如」如包括山河大地，那就是等於修行者可以扭轉乾坤，

 

但是事實上，我們只要向第二者、第三者去溝通所產生的困難就會出現，所以真如的清淨與光明是存在修行者自己的福報所累積的世界中，

 

這之前我在探討廣老的極樂世界，也提過佛教「變現」的問題，讀者也可以往下找。

 

或許有讀者認為既使是這樣，高僧們也夠厲害的，這個點我完全認同，但除了致上我個人的敬意以外，個人不會跟他們修行的，

 

理解真正佛陀所說的佛法所延伸出來的修道樂趣，範圍是很大的，

 

入定在一處的「身心脫落」，只稍作體驗就好。但對於修行者而言，這種體驗也必然要具備過，才能再走入下一步。

 

半寄

 

A Spurious Sūtra 3

 

In comparing the Buddha’s the Four Fruitions of Enlightenment with the samādhi described by the patriarchal masters, the “Four Fruitions” present a far richer and fuller teaching.

Consider this description:

AI Data: Samādhi refers to a state of profound concentration, where the mind abides in a single focus. The mind remains undistracted → free from distraction, inwardly settled. The body and mind rest in balance → unmoved by external conditions, calm and serene.

 

In the schools of early Buddhism, and later in the Chinese tradition, enlightenment is commonly presented in the language of samādhi.
Meditative absorption is the fundamental skill, yet once established in it, thinking will cease to function. Even those gifted with the “divine eye” may perceive visions, but perception is not the same as insight.

For instance:

To discern the full causal web of an event, one must examine it deeply.
The capacity to grasp the entire sequence at a glance is extremely rare. Even those with supernatural vision must probe further to reach true understanding.

Thus, even with spiritual powers, there are limits.
On this basis, I would unquestionably choose the Four Fruitions as the axis of cultivation. To abandon the activity of mind altogether is, for me, wholly unacceptable.

Master Xuyun once said: his realization was to perceive that “mountains, rivers, and the great earth are all True Suchness.”
This indicates he experienced the purity, brilliance, and stability of samādhi—together with the liberating joy of “body and mind falling away.”

 

It is like shedding a long-worn, heavy coat and at once putting on a garment of new silk—a vivid delight. Yet such rapture occurs only within the practitioner’s own embodied experience.

 

If we reason further: if True Suchness is said to encompass mountains and rivers, this would imply the practitioner could overturn heaven and earth.

 

In reality, difficulties already arise when trying to communicate with others. Thus, the purity and clarity of True Suchness are confined to the realm conditioned by the practitioner’s own accumulated merit.

 

Previously, when discussing Venerable GuangQin’s Pure Land, I also raised the issue of “manifestation” in Buddhism. Readers may revisit that.

 

Some may argue: even so, such masters are extraordinary. I fully agree. I offer them my respect, yet I do not adopt their path of cultivation.

 

The true Dharma taught by the Buddha opens a far wider joy in practice.

The experience of “body and mind falling away” within samādhi should indeed be touched, but only as a preliminary taste. For the practitioner, such an experience is required in order to proceed to the next step.

 

Master Banji