問題回答2 Question and Reflection 2

 問題回答2

 

把下面這兩種佛法證入「初果」解釋都貼出來，我個人是依據原始教典的記載「四聖果」內容才大大的跨步往前走，

 

北傳佛法不斷地強調不執著，但是不執著與個人修行範圍必須去做出判別，這裡面的衝突是很大的！

有心佛法修行的大德，必須細細去思辨這個問題。

 

假如，你覺得「不執著」的說法是最殊勝的、最貼切的，那你就用它吧！

 

我個人沒有意見，也不想再多做出解釋，畢竟大家都有著一定的教育程度，這是很容易做判別的。

（這兩天我在私下的佛法討論上提過這一個點，

關於北傳佛法「不執著」的說法，這種不執著的陳述，既抓不著重點，

當然也找不出錯誤，更無展開著力可言。

這對有心修行的修行者殺傷力太強，根本就是不利的。）

 

 半寄

 

（以下AI資料加我的修改） 「預流果（初果）在《金剛經》中的內容   「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」 須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入；不入色、聲、香、味、觸、法，是名須陀洹。」   • AI解釋： 「預流果的聖者雖然斷除了見惑，開始見到真理，但他之所以是預流果，是因為他心不執著於這六塵境界，也就是心無所住。如果他執著於「我已經證得預流果了」，那他就又落入了我執和法執，就不是真正的預流果了。」   《阿含經原始教典》的初果證果標準：斷「三結」 凡夫證得初果「須陀洹」的標誌是斷除見惑（知見上的煩惱），也就是斷盡「三結」： 三結內容 身見：見解上的我執。不再執著於五蘊（色、受、想、行、識）是「我」或「我所」（我的）。 戒禁取見：執著於不正確的戒律或儀式。不再迷信於非因非道（不是解脫的真正原因和道路）的苦行或儀式能帶來解脫。 疑：對四聖諦的懷疑。及對佛陀教法因緣果、以及四聖諦（苦、集、滅、道）開始清楚的掌握。」

 

Question and Reflection 2

 

Here are both explanations concerning the realization of “First Stage of Enlightenment.”
In my own case,it was through studying the Four Stages of Enlightenment recorded in the early Buddhist scriptures that I made a great leap forward in my own practice.

 

In Northern Buddhism, people often stress the idea of “not being attached.”
Yet, in actual practice, it is essential to distinguish how “non-attachment” relates to the actual scope of one’s personal practice—these can sometimes conflict with each other.

Anyone serious about learning the Dharma should think about this carefully.

 

If you feel that “non-attachment” is the best and most fitting way to understand the path, then follow it.
I have no objection and see no need for further explanation.
After all, we are all fairly-educated to make our own judgment.

 

(During recent private discussions on the Dharma, I raised the issue of how Northern Buddhism often speaks of “non-attachment.”

This notion, while seemingly flawless, fails to grasp the essential point or to offer foundation for deeper insight or progress.
For earnest practitioners, such ambiguity can be deeply harmful and ultimately detrimental to spiritual progress. )

 

 

Master Banji

 

Understanding Stream-entry (the First Stages of Enlightenment) in the Diamond Sūtra (AI-based explanation refined by the author) From the Diamond Sūtra: “Subhūti, what do you think? Does a Stream-enterer ever think, ‘I have attained the fruit of Stream-entry’?” Subhūti said, “No, World-Honored One. Why not? The term ‘Stream-enterer’ refers to one who has entered the stream, yet there is no stream to enter. He does not enter into form, sound, smell, taste, touch, or dharma. Therefore, he is called a Stream-enterer.”   AI Explanation (revised): A Stream-enterer has already let go of wrong views and begun to see the truth. He is called a Stream-enterer because his mind does not cling to sights, sounds, smells, tastes, touches, or thoughts. If he thinks, “I have achieved Stream-entry,” then he becomes attached again—to the idea of “I” and to the “Dharma.” That means he has not truly entered the stream.   In the early Buddhist texts (Āgamas), the sign of reaching this first stage is cutting off the three fetters—the wrong views that keep ordinary people trapped. The three fetters are: 1. Self-view: The belief that the five parts of a person (form, feeling, perception, action, and consciousness) are “me” or “mine.” 2. Attachment to rules and rituals: Believing that certain outward actions or ceremonies alone can lead to freedom. 3. Doubt: Uncertainty regarding the Four Noble Truths. One who attains the first stage of enlightenment begins to clearly comprehend the Buddha’s teaching on dependent origination and the Four Noble Truths: suffering, its cause, its end, and the path leading to its end.