偽經4
《阿含經》裡面會常常出現佛陀弟子提出這個說法我不了解，那個地方我不清楚，質疑的聲音總是不斷。
以虛老的「真如，是遍地的山河大地」而言，人在這裡是看不到的，
山河大地是沉默的，而大部分的麻煩或喜樂都是人群製造出來的，
相對於山河大地的沉默，人群是最複雜的，
《阿含經》談了很多人群的事，反而覺得索然無味，
祖師們入三摩地，一下子把最麻煩的人弄掉了，所以往往給追隨者、閱讀者一種爽朗的感覺，
假如，追隨者、讀者變成修行者的時候，
會發現這裡面想要切入的點是非常困難的，
因為入定是祖師們的，而那裡面充滿沈默，
你很難從裡面思考出什麼來？
入定的輕安、喜樂讓修行者駐留其中，
還有華人祖師的悲願大菩薩道也分散了注意力，
所以經典真偽在華人圈裡面一直不是重要的問題，
因為一代代的華人祖師都倚靠那一些，後來考證是偽經而證悟的！
可能祖師們也不明白，這裡面主導他們修行的，大部分是他們的善根與福報，
累世之福所成就的三昧（三摩地）。
最終，唯心、唯識、真如、極樂世界都可以跟「夢幻泡影」混雜在一起，
這相對於「四聖果」而言根本比天方夜譚還誇張，
不懂為什麼這麼辛苦地修行到最後要跟夢幻泡影畫上等號，
而且還認為必定要有夢幻泡影才是最高超的？
從來沒想過這已經是失去佛法邏輯的幻想。
一切有為法是空性的存在。
半寄
A Spurious Sūtra 4-5
In the Āgama Sutras, it's common to see the Buddha's disciples openly express confusion, pose doubts, or admit lack of understanding. Questioning is a recurring theme.
Take Master Xuyun’s statement, “True Suchness is the mountains and rivers all around us.” From a human perspective, this isn’t something we can see directly. Nature—the mountains and rivers—is silent. But most of our joy and suffering are created by human society.
Nature’s silence contrasts sharply with the complexity of human society. The Āgamas, focusing extensively on the affairs of people, may appear somewhat prosaic to modern readers.
By contrast, the patriarchs who entered samādhi (deep meditative absorption) seemed to transcend these mundane concerns altogether. For followers, this creates an impression of refreshing detachment. However, for actual practitioners, samādhi is extremely difficult to attain—and once attained, it is full of silence. It’s hard to think or analyze anything in that state.
The lightness and bliss of meditative absorption entice practitioners to remain immersed. Meanwhile, the expansive vows of Chinese Mahāyāna masters—like the Bodhisattva ideal—further disperse analytical focus. As a result, in Chinese Buddhism, the question of textual authenticity has not been a major concern.
In fact, many patriarchs attained realization through scriptures now recognized as inauthentic. What truly powered their realization may not necessarily have been the texts they used, but their own deep karmic roots and accumulated merit over lifetimes.
Ultimately, concepts such as Mind-Only, Consciousness-Only, True Suchness, and the Pure Land have become entangled with the notion that everything is merely a dream or illusion. When compared to the Four Fruitions of Enlightenment, such ideas appear even more exaggerated than fairy tales.
It’s hard to understand why one would endure such intense spiritual effort only to conclude that everything is, in the end, nothing more than an illusion.
Even more puzzling is the belief that recognizing this illusion is somehow the highest realization.
Few seem to reflect on the fact that this view may already have strayed from the coherent and logical structure of the Buddha’s original teachings.
All conditioned phenomena are inherently śūnyatā.
Master Banji
偽經5
佛法流傳已久自有其不可撼動的地位，
寫這些只是希望幫助佛法更清澈，
讓廣大的佛教徒更得到慧學的助力，
幫助用功的人們有更寬闊、明朗的佛法指標，
僅此而已！
一切有為法是空性的存在。
半寄
A Spurious Sūtra 5
The Buddha-Dharma, having been transmitted through the ages, possesses an unassailable and enduring status.
My writing is composed solely in the hope of clarifying the Dharma.
To help more followers of Buddhism deepen their understanding and insight.
And to offer earnest cultivators a more precise and discerning compass within the path of the Dharma.
Nothing beyond this humble intention.
All conditioned phenomena are inherently śūnyatā.
Master Banji
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