立足點的平等5
讀者大概會注意到我常常舉例虛雲老和尚的典故來作說明，
那是因為虛老的年譜把他肉體受苦的情形說的一清二楚。
也或許虛老也有感於修行的斷層，所以以他本身為例交代了一些事情，
因為《虛雲老和尚年譜》有著細膩的交代，至少讓我個人在修行的時候的路上多了一條依據準則。
能夠入證這麼深層的大定，而肉體的感受也願意交代這麼清楚的，在民國初年史的高僧大德裡面也就只有他老人家。
這在我當年是一條寶貴的線索，所以我也不厭其煩地引用他的年譜記載。
人體沒有哪一個人的人體是沒有知覺或是超越在肉體知覺之上的，
高僧大德們所修持的福報當然是另當別論的，這在我之前的「兌現與變現」篇幅也寫過了，
所有的事情都是從立足點的公平出發，而如何開花結果都是個人的事。
半寄
後記：
我個人也願意說：苦難當頭的時候菩薩們現身渡苦厄，
但我不能認同高僧大德們都是來「示現」的，
那些結結實實的肉體痛苦，是沒有辦法用「示現」看待的，
至少我個人說不出「示現」兩個字，只要想起民國初年高僧大德們的遭遇--無言。
半寄
Equality of Starting Points 5
Readers may notice that I frequently refer to Master Xuyun’s accounts.
The reason is that his chronicle presents, with striking precision, the physical ordeals he experienced.
Perhaps Venerable Master Hsu Yun himself felt the break in later practitioners’ understanding and therefore used his own body as testimony to clarify certain matters.
Because the Chronicle of Master Xuyun offers nuanced and comprehensive descriptions, it has provided me with a reliable guideline in my own practice.
Among the great monks of the early Republic era, he was almost the only one who reached such deep levels of meditation and still described his physical experiences so openly.
This served as a crucial clue for me at the time, which is why I repeatedly reference his biography.
No human body is completely without sensation, and no one naturally transcends physical feelings.
The blessings of great monks are a separate issue—something I previously discussed in “Fulfillment and Manifestation.”
Everything begins from a fair starting point, and how things turn out depends on the individual.
Master Banji
Postscript: I personally believe that when someone is facing severe suffering, bodhisattvas really do appear to help.
But I cannot accept the idea that great monks experience pain only as a “display” or “manifestation.”
Their physical suffering was real and cannot be explained away like that.
Whenever I think about what the great monks in the early Republic went through, I simply cannot say the word “manifestation.”
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