漢系佛法
讀者說：我在台灣講了很多佛法，也應該幫助華人的佛法建立一條更好的路。
感謝🙏讀者願意聽聽我的意見，
前面才寫過「立足點的平等」，原則上我懂得的佛法與自身修持的經驗都有做了交代。
中國的天台宗祖師智者大師（智顗，西元538-597年），
講解《妙法蓮華經》的時候，一個「妙」字講了三個月，
一個「妙」字可以講三個月，我光看就暈了！
縱觀中國佛教，可以理解出這麼大區塊的大陸土地，早已孕育出屬於它自己的佛法，
中國智者大師的天台宗「空、假、中」思想，
及華嚴宗體系，也自成一主要的漢系佛教思想。
舉例智者大師，想說內地文化有自己的特色，這麼廣大的區域，轉身也不容易，
如果不把《雜阿含經》再列為小乘經典，不屑一讀，把《雜阿含經》列為佛經的必讀經典或基礎點的建立，是不是更讓華人佛教的內容豐富，
而且正確的基礎點建立後，不再任由修行者個人的修行經驗去主導佛法的講解。
幾年前，看終南山佛教修行者，大多帶了一本《楞嚴經》就往孤僻的山上修行，都覺得替他們捏了一把大冷汗！
再怎麼說漢系佛法資料也是由中國內地保存下來的，至少它讓佛法一直綿延不絕，在這條佛法歷史的恆河中，
隨著新一代的證據產生，也早該列入修正了，為漢系佛法再添新血。
半寄
A reader remarked:
“Since I have taught the Dharma extensively in Taiwan, and I should also help build a better path for Chinese Buddhism.”
I appreciate the readers' openness to my views.
I previously discussed the notion of “equality of starting points.” In principle, I have already clarified both my understanding of Buddhist doctrine and my personal cultivation experience.
The founder of the Tiantai school in China, Master Zhiyi (538–597 CE),
when lecturing on the Lotus Sutra, spent three months explaining just one word—“wonderful” (miao).
The idea that to speak on a single word for three months is, frankly, overwhelming.
From a broader historical perspective, it becomes evident that the immense territory of China gradually cultivated its own Buddhist system.
Master Zhiyi’s Tiantai teaching of “śūnyatā, provisional existence, and the middle,”
together with the Huayan system, formed a major stream of Han-transmission Buddhist thought.
I cite Master Zhiyi as an example to illustrate that mainland Chinese culture has its own distinctive characteristics.
With a vast region,such a huge cultural background, change is never easy.
If the Saṃyukta Āgama were no longer looked down on as a “Hīnayāna” text and ignored,
but instead treated as essential reading or a basic foundation,
wouldn’t Chinese Buddhism become much richer?
Once a solid foundation is set,
Buddhist teachings would no longer be explained mainly through individual practitioners’ personal experiences.
A few years ago, I saw practitioners in the Zhongnan Mountains who carried only a copy of the Śūraṅgama Sūtra and headed into remote mountains for solitary practice.
Honestly, I felt quite worried about them.
After all, the textual corpus of Han-transmission Buddhism was preserved in mainland China.
At the very least, it allowed the Dharma to continue unbroken.
In this long river of Buddhist history, as new evidence appears over time,
it should be included and revised accordingly, bringing new life into Han-transmission Buddhism
Master Banji
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