轉折點的不定The Uncertainty of Turning Points

 轉折點的不定

昨天處理完南禪內部的事，晚上7點就躺平了！

在佛法的修行上給的最好思想是「不定論」，

「不定論」用於人的修行修練觀點——

縱使修行者已經有高超的修煉功力，還是不能給別人下定論。

原因；通常在看到一個人心裡的猶豫時，不能就假定他下一步將選擇哪一個方向？

以佛法的立場而言，我們總是希望他往好的方向去做選擇，在還沒有做出選擇之前，也不能認為他做錯了！

人性存在著很大的缺陷，但人能修行，是因為在這個「不定點」上有很大的個人意志選擇。

這看似在腦海中不斷閃爍的不定點選擇，

每一個轉折點，同時也決定了對於佛法認知的人，能不能往前跨步，

我個人在佛法上的成就，就是從對自我意志的陌生，到去確確地抓住每一個閃過看似浮沉的意想。

如果我個人腦海閃出的想法，是不利於別人的，想要利用別人的，都狠狠的給自己打一個❌，

敢於對自己下重手，絕對是我個人能夠修行奠下基礎的主因。

回頭看，許多人一邊講著佛學，ㄧ邊千方百計對自己縱容，

卻還想在我跟前，說他們已經很用功了！

我經常講：在佛法上的用功，是你對自己交代，你有沒有進步，自認在讀佛學跟努力的人自己不清楚，卻需要我肯定，

可能有這一回事嗎？

那如果讀佛學轉身處變成要欺世盜名，

這也夠累了！

在這麼文明的世代，有慧眼能夠ㄧ眼看穿你的人太多了！

特別感謝曾經要入侵南禪基金會的那隻手，

那隻手也充滿智慧的退去了！

半寄

The Uncertainty of Turning Points

 

Yesterday, after finishing the internal matters of NanZen, I lay down to rest at 7 p.m.!

 

One of the best ways of thinking in Buddhist practice is the principle of uncertainty.

 

Applying the principle of uncertainty to spiritual practice:

 

No matter how advanced a practitioner's spiritual abilities may be, they should never make a definite judgment about another person's future choices.

 

Why?

 

When we see someone struggling with hesitation in their mind, we cannot simply assume which direction they will choose next.

 

From the Buddhist perspective, we always hope that the person will choose the right direction. However, before that person has actually made a choice, we should not assume that they have made the wrong one.

 

Human nature has many serious shortcomings. Yet people are capable of spiritual practice because, at these uncertain turning points, they still have considerable freedom to make their own choices.

 

These choices may seem like uncertain points constantly flashing through the mind. Yet every turning point also determines whether someone who is developing an understanding of the Dharma can take another step forward.

 

My own achievements in Buddhist practice began with being unfamiliar with my own will. Gradually, I learned to clearly recognize and grasp every passing thought, even those that seemed to fluctuate and disappear in an instant.

 

Whenever a thought arose in my mind that could harm others or take advantage of them, I firmly marked it with a ❌.( I firmly tell myself that this is something I must directly forbid myself from doing.)

 

My willingness to be uncompromising with myself has absolutely been one of the main reasons I was able to lay a solid foundation for my spiritual practice.

 

Looking back, many people talk about Buddhist teachings while constantly finding ways to indulge themselves. Yet they still want to stand before me and claim that they have been practicing diligently!

 

I often say that diligence in Buddhist practice is something you must answer for to yourself. Whether you have made progress is something you should know for yourself.

 

People who consider themselves diligent in studying Buddhism should know whether they have truly made progress. Why should they need my approval?

 

Could that possibly make sense?

 

And if studying Buddhism eventually becomes a means of deceiving the world and seeking undeserved recognition, that must be exhausting!

 

In this highly civilized age, there are far too many people with the insight to see through you at a glance!

 

I would especially like to thank the hand that once attempted to intrude into the NanZen Foundation.

 

That hand was also wise enough to withdraw!

 

Master Banji

敬告讀者們A Notice to All Readers

敬告南禪讀者

（南禪基金會重要❗️公告）

半寄所解說的佛法，大多是以思維為基礎。

即使是曾經參加過南禪讀書會的大德，也未必能夠理解這些教法。

然而，能夠理解我所撰寫的佛法文章的讀者，應該都能從中有所獲益。

在此，我想明確說明一點：

這種以思維為基礎的佛法，並不是其他人能夠代替我宣講或解說的。

如果有人聽過我解說佛法之後，再向他人解說這些教法，

那應該視為個人的討論，

與南禪基金會及半寄無關。

此外，這種思想性質的佛法，也不需要任何傳人或指定的傳承者，

能夠理解的讀者，有善根肯用功就能得益。

特此聲明。

半寄

A Notice to All Readers

 

Most of the Buddhist teachings explained by Banji are based on intellectual inquiry and reasoning.

 

Even those who have attended NanZen study clubs may not necessarily understand these teachings. However, readers who can understand my written articles on the Dharma should gain something valuable from them.

 

I would like to make one point clear: no one else can teach or explain this approach to Buddhism, which is grounded in intellectual inquiry and reasoning, on my behalf.

 

If anyone who has listened to my Dharma explanations goes on to explain these teachings to others, that should be regarded as their own personal discussion. It has nothing to do with the NanZen Foundation or Banji.

Furthermore, this approach to Buddhist teachings does not require any successors or designated transmitters. Readers who are able to understand these teachings, have good wholesome roots, and are willing to make an effort will benefit from it.

 

This statement is hereby made for clarification.

Master Banji

飛碟思考—三世實有 法體恆存5UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 5

 飛碟思考—三世實有 法體恆存5

（感謝讀者跟我說：星象的觀察，還包括經驗的傳承。）

來說一些我個人的經歷：

才前兩天而已，感應中有人來告訴我一些星宿的事情，

他知道我的遲疑。

幾年前我發現，中國歷史記載裡面的夜觀天象（星宿）的問題是確有其事，

真的有一些奇人異士可以觀察到星象移動的意義，

這對於我而言，也是另一樁大開眼界的事！

7月去日本期間，某天晚上去看放大倍數的夜間望遠鏡，

而用肉眼就可以很清楚，看到人造衛星在移動，我還想說現代觀星象的人們，還看得準嗎？😄

不論是用佛法的因緣果角度，或者是用一些人們活過的經驗，都告訴我一種大能量聚集產生的影響，

但就我本身的態度而言，我只能50%相信這些能量展示的意義，50%一關闖過一關。

以我個人的修行經歷認知，在古代就可以對星宿做出一些理解，是確有其事。

而古印度文化源於其深厚的宗教與哲學修行傳統，

發展出獨特且深入的星宿與天象思考。

此外，古巴比倫、古中國與馬雅文明也同樣極度熱衷於星宿觀測，

只是各自的出發點不同（例如中國偏重皇權與國運，印度偏重宗教祭祀與個人靈魂修行）。

讀者說：我在「飛碟思考—三世實有 法體恆存3」

資料裡面提到的佛陀時代，

「空間的無限性：佛教與其他沙門思潮提出了「三千大千世界」的概念。他們認為一個太陽與月亮普照的範圍是一小世界（相當於一個恆星系），

一千個小世界組成小千世界，乃至結構出「大千世界」，這與現代天文學發現的銀河系、星系團群結構驚人地相似。」

有這麼先進嗎？會不會講得太離譜？

我查了一些資料在下面提供參考。

以下AI資料：

1.現代科學的視角差異：後世常將「一小世界」比擬為恆星系、「大千世界」比擬為星系團，但從古印度原典脈絡來看，

這其實是沿用當時印度對須彌山、四洲與天界的神話空間觀，並以此作為引導解脫的教學比喻

2.大乘經典中的「三千大千世界」概念，

並非大乘佛教時期才憑空創造，而是早在西元前 6 至 5 世紀的早期佛教時期（佛陀在世時）就已經出現，

其基礎宇宙元素甚至可追溯至更早的古印度婆羅門教時期。 

這個概念在印度的發展與演變時間軸如下：

1. 文化底層：古印度吠陀與婆羅門教時期（西元前 1500 – 前 600 年）

神話宇宙雛形：構成「小世界」的基礎元素——例如宇宙中心的須彌山、四大洲、日月繞行等觀念，

原本就屬於古印度傳統的宇宙觀，在吠陀（Veda）文獻與早期婆羅門教神話中便已存在。 

2. 概念確立：早期佛教與部派佛教時期（西元前 5 世紀 – 西元前 1 世紀

佛陀說法時期，佛教吸收並重組了古印度的單一須彌山宇宙觀，將其擴大為多層次的無限宇宙模型。 

早期經典記載：在代表早期佛教教義的《阿含經》（如《長阿含經・世記經》、《起世經》等）中，

就已經完整出現了「小世界 → 小千世界 → 中千世界 → 三千大千世界」的層級計算方式（共十億個小世界）。 

阿毘達磨系統化：隨後的部派佛教時期（如《俱舍論》等論典），進一步將三千大千世界的空間尺寸、時間成壞週期（成、住、壞、空）進行了極為精密的數學化與系統化整理。 

3. 哲學昇華：大乘佛教興起時期（西元前 1 世紀 – 西元 1 世紀後）

空間的無限擴展：大乘經典（如《華嚴經》、《法華經》、《大智度論》等）繼承了早期佛教的三千大千世界架構，並在此基礎上將宇宙觀推向極致。

從「一佛土」到「無量世界」：早期佛教通常認為一個三千大千世界是一尊佛的教化區（一佛國）；大乘經典則進一步提出「十方有無量無數如恆河沙的三千大千世界」，以及「一微塵中含藏三千大千世界」的哲學圓融觀。

總結結構

印度傳統宇宙觀（須彌山、四大洲）：約西元前 1000 年前已有雛形。

「三千大千世界」明確定義：約西元前 5 世紀隨著釋迦牟尼佛的教法與早期《阿含經》體系而確立。

大乘經典的運用：約西元前後隨大乘佛教興起，承襲此概念並擴展為「無量三千大千世界」的宏大敘事。

（圖片來源：網路資訊）

UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 5

(Thank you to the reader for reminding me that observing the stars also involves passing down experience from one generation to the next.)

 

Let me share some of my personal experiences.

Just two days ago, through a spiritual experience, someone came to tell me something about the stars and constellations.

He knew that I was hesitant about what I had heard.

 

Several years ago, I discovered that the accounts in Chinese historical records about observing the night sky and interpreting the movements of stars were actually based on real practices.

There really were unusual and gifted individuals who could observe the movements of celestial bodies and understand their significance.

For me, this was another eye-opening discovery!

 

During my trip to Japan in July, I went out one evening to look through telescopes with high magnification. However, even with the naked eye, I could clearly see artificial satellites moving across the sky. I remember wondering whether people who study celestial phenomena today can still make accurate observations! 😄

 

Whether viewed from the Buddhist perspective of causes, conditions, and results, or through the accumulated experiences of people who have lived through different events, both seem to point to the influence produced when enormous amounts of energy gather together.

 

However, as far as my personal attitude is concerned, I can only place 50% trust in the significance of these displays of energy. The other 50% is simply a matter of facing each challenge as it comes.

 

Based on my personal experience and understanding of Buddhist practice, I believe it is indeed possible that people in ancient times had developed some understanding of the stars and constellations.

 

Ancient Indian culture, in particular, grew out of a profound tradition of religious practice and philosophical inquiry. This gave rise to distinctive and in-depth ways of thinking about stars, constellations, and celestial phenomena.

 

In addition, the ancient Babylonian, Chinese, and Mayan civilizations were also deeply interested in observing the stars and constellations. However, their approaches and underlying purposes differed.

(For example, ancient China placed greater emphasis on imperial authority and the fate of the nation, while ancient India focused more on religious rituals and the spiritual cultivation of the individual.)

 

A reader asked:

In my article UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 3）, I mentioned the period of the Buddha.

The article included the following passage:

“The Infinite Nature of Space: Buddhism and other Śramaṇa traditions proposed the concept of the ‘Three Thousand Great Thousandfold Worlds’. They believed that the area illuminated by one sun and one moon constituted a Small World (roughly equivalent to a star system).

 

One thousand Small Worlds formed a Small Thousandfold World, and this structure expanded further into a Great Thousandfold World.

This bears a remarkable resemblance to the structures of galaxies and galaxy clusters discovered by modern astronomy.”

 

The reader asked:

“Could people really have had such advanced knowledge back then? Isn't this going a little too far?”

I have looked up some information and provide it below for reference.

 

Master Banji

AI Data Below

 

1. Differences in Perspective from Modern Science

In later interpretations, the term “One Small World” is often compared to a star system, while the “Great Thousandfold World” is compared to a galaxy cluster.

However, when examined in the context of the original ancient Indian texts, this cosmological model was actually based on the traditional Indian mythological view of Mount Sumeru, the Four Great Continents, and the heavenly realms. It was used as a teaching analogy to guide people toward liberation.

 

2. The Origin and Development of the Concept of the “Three Thousand Great Thousandfold Worlds”

 

The concept of the “Three Thousand Great Thousandfold Worlds” (Trisāhasra Mahāsāhasra Lokadhātu) found in Mahāyāna scriptures was not invented from nothing during the Mahāyāna period.

It had already appeared in early Buddhism, during the Buddha's lifetime, around the 6th to 5th centuries BCE. The basic cosmological elements underlying this concept can even be traced back to the earlier Brahmanical traditions of ancient India.

The historical development of this concept in India can be outlined as follows:

 

1. Cultural Foundations: The Vedic and Brahmanical Periods of Ancient India (1500–600 BCE)

The early formation of the mythological universe

The basic elements of the “Small World”—such as Mount Sumeru at the center of the universe, the Four Great Continents, and the Sun and Moon revolving around the central mountain—were already part of the traditional Indian cosmological worldview.

These ideas can be found in Vedic literature and the mythology of early Brahmanism.

2. Establishment of the Concept: Early Buddhism and the Buddhist Schools (5th–1st centuries BCE)

During the Buddha's lifetime, Buddhism adopted and reorganized the ancient Indian cosmological model centered on a single Mount Sumeru. It expanded this model into a multilevel universe consisting of countless worlds.

 

Records in early Buddhist scriptures

In the Āgama scriptures, which preserve the teachings of early Buddhism, such as the Discourse on the World (Shiji Jing) in the Dīrgha Āgama and the Discourse on the Origin of the World (Qishi Jing), the complete hierarchical structure was already presented:

Small World → Small Thousandfold World → Middle Thousandfold World → Great Thousandfold World.

This system comprises a total of one billion small worlds.

Systematization in Abhidharma

During the subsequent period of the Buddhist schools, treatises such as the Abhidharmakośa further developed this cosmological system.

They organized the dimensions of the Three Thousand Great Thousandfold Worlds and their cycles of formation, existence, destruction, and emptiness into a highly detailed and systematic framework, including mathematical calculations.

 

3. Philosophical Development: The Rise of Mahāyāna Buddhism (Around the 1st Century BCE Onward)

 

The expansion of the universe to infinity

Mahāyāna scriptures, such as the Avataṃsaka Sūtra, the Lotus Sūtra, and Nāgārjuna's Mahāprajñāpāramitāśāstra, inherited the cosmological framework of early Buddhism and developed it into an even more expansive vision of the universe.

From “One Buddha Land” to “Infinite Worlds”

Early Buddhism generally regarded one Three Thousand Great Thousandfold World as the domain in which one Buddha taught and guided living beings—that is, one Buddha-land.

Mahāyāna scriptures went further, proposing that throughout the ten directions there are countless Three Thousand Great Thousandfold Worlds, as numerous as the grains of sand in the Ganges River.

They also developed the philosophical vision that an entire Three Thousand Great Thousandfold World could be contained within a single particle of dust.

 

Summary of the Historical Development

• Traditional Indian cosmology (Mount Sumeru and the Four Great Continents): Its basic form existed before approximately 1000 BCE.

• Formal establishment of the “Three Thousand Great Thousandfold Worlds”: This cosmological system took shape around the 5th century BCE through the Buddha's teachings and the early Āgama tradition.

• Its development in Mahāyāna scriptures: Around the beginning of the Common Era, with the rise of Mahāyāna Buddhism, this inherited concept was further expanded into a grand vision of countless Three Thousand Great Thousandfold Worlds.

 

修行Greetings to All Readers

 讀者們好

似乎是一位加拿大的男性讀者，

在問說能不能來南禪基金會接受佛法指導。

我建議如果你想來台灣，接受我的指導，必須先做準備工作。

內容是；你必須先認識自己，

認識自己的範圍，包括你必須清楚你是什麼樣的一個人？

還有你通常在思考什麼？

你對自己的清楚度有幾分？

佛法修行重要的是能夠把握自己，必須對自己先做這些準備工作，

這樣我再指導也比較容易接軌。

加拿大的讀者之前也是斷斷續續，這陣子也ㄧ直持續在南禪網站上面閱讀。

Email: masterjg05@yahoo.com.tw

還有新加坡讀者還在增加中，跟大家問好！

半寄

（南禪基金會修行的探討，本基金會不對外募款）

 

Greetings to All Readers

 

It seems that a male reader from Canada is asking whether he can visit the NanZen Foundation to receive Buddhist guidance.

 

My suggestion is that if you wish to come to Taiwan and receive my guidance, you should make some preparations beforehand.

 

The first step is that you must understand yourself.

 

Understanding yourself includes being clear about what kind of person you are, what you usually think about, and how well you truly understand yourself.

 

The important thing in Buddhist practice is to be able to understand and take charge of yourself. You must first make these preparations. This will also make it easier for me to guide you and help you connect with the teachings.

 

Many readers from Canada had previously visited the NanZen website from time to time. Recently, they have continued reading the articles regularly.

 

(Email: masterjg05@yahoo.com.tw)

 

The number of readers from Singapore is also continuing to grow. Greetings to everyone!

 

Master Banji

 

(NanZen Foundation —An Investigation into Practice of Buddhism. The Foundation does not solicit public donations.)

 

飛碟思考—三世實有 法體恆存4UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 4

 飛碟思考—三世實有 法體恆存4

回想一下，我應該是實地看過肉眼看不見的虛雲老和尚，來跟我說ㄧ些事以後，

有一天猛然想起看過的部派佛教「三世實有 法體恆存」的討論內容。

從而想到，那可能不是學術問題而已，還有佛教這麼龐大的修行陣容，修行有成就的行者，對涅槃延伸出來的看法！

像虛老的法體還是可以在空間中自由活動，讓我把很多佛法有關於學問的記載，慢慢的拉回實地去做思考。

實地的思考，他們在修行中碰到的困難，還有修行中發現的之前佛陀時代沒有說明的法體問題。

例如：虛老的出現，就必須去思考他的法體沒有涅槃，還在這裡活動，而且還在關心人世間的事情，這之前的《雜阿含經》沒有記載也看不到相關的討論。

很多佛教留下來的經論討論，都是嚴謹的，

但如果牽涉到實地的修行內容，又顯得都是神秘的境界，是不可說的？

我個人把一些我親身經歷的事寫出來，

並不想界定什麼定義，

只提供讀者做參考用。

半寄

（有位台灣的讀者提醒說：

有運動就是在消耗能量。

像虛老這樣來來去去，也就是在消耗能量，所以「法體」的能量是需要補充的。

謝謝🙏提供意見

半寄）

(圖片來源：網路資源)

UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 4

Looking back, I believe I often encountered the Venerable Master Xuyun, who is invisible to the naked eye. After he came to speak with me about certain matters, there was a day when I suddenly remembered the discussions in Sarvāstivāda Buddhism concerning the doctrine of "the three times exist in reality and the Dharma entities endure."

 

This led me to realize that the subject might not be merely an academic issue. It could also involve the perspectives developed by the vast Buddhist community of practitioners, particularly accomplished practitioners, regarding the understanding of Nirvana and the ideas that evolved from it.

 

For example, the Dharma entity of Venerable Xuyun still seemed capable of moving freely through space. This experience prompted me to reconsider many records and scholarly discussions concerning Buddhist teachings from the perspective of actual experiences.

 

Thinking from the perspective of actual practice, we need to consider the difficulties practitioners encounter during their spiritual cultivation, as well as the questions about the Dharma entities that they may discover through practice—questions that were not explicitly addressed during the Buddha's time.

 

For example, the appearance of Venerable Xuyun raises an important question: His Dharma entity does not appear to have entered Nirvana, since he is still active here and continues to show concern for matters in the human world.

 

Yet the earlier Saṃyukta Āgama (Connected Discourses) contains no record of this phenomenon, nor does it offer any related discussion.

 

Many Buddhist scriptures and treatises preserve discussions that are rigorous and carefully reasoned.

 

However, when it comes to actual experiences encountered during spiritual practice, these matters often seem to enter the realm of mysterious or extraordinary experiences—experiences that are considered difficult or impossible to explain in words.

 

I am sharing some events that I have personally experienced.

 

I do not intend to establish or impose any particular definitions or conclusions. I simply offer these experiences for readers to consider as a reference.

 

Master Banji

（A Note from a Reader in Taiwan

 

A reader from Taiwan reminded me that any physical activity consumes energy.

 

When someone like Venerable Master Xuyun travels back and forth, this also consumes energy. Therefore, the energy of the “Dharma Entity” needs to be replenished.

 

Thank you for sharing your thoughts. 🙏

 

Master Banji）

飛碟思考—三世實有 法體恆存3UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 3

 飛碟思考—三世實有 法體恆存3

（印度聖者昨天晚上就很開心吵著說：要我寫出他認同法體必須補充能量——我沒有寫出，他也清楚還在這邊吵，😄 ，我們現在是部派佛教的討論。）

讀者們必須思考到一個問題，佛陀距離現在約2600年，

當時人們對於永恆的信仰是什麼？

在那麼古老的年代人的壽命也不過是4-50歲，

那假設二百年是永恆，五百年是永恆，ㄧ千年在當時的人們知識如何去想像與定義？

所以我認為是形式上的永恆？

還是實質內容的永恆？

這個也必須搞清楚，這也是很多修行者一直沒有辦法弄清楚的實質意義。

佛陀當時只說到涅槃，

後世部派佛教發展出法體的討論。

當時也發展出宇宙不是永恆不變的說法。

我把這些資料查一下提供參考。

半寄

以下AI資料：

1.以涅槃為終極目標：

佛陀關注的是現實的苦（四聖諦），

並透過修行（八正道）導向苦的息滅，這個煩惱止息、不再輪迴的寂靜狀態，

就是「涅槃」。

此時的涅槃是一種「境界」與「狀態」，而不是去探討宇宙的物質底層是什麼。 

後世部派佛教：

走向哲學化的「法體」討論

佛陀入滅數百年後，

佛教僧團因為對戒律與教義的理解不同而分裂成各大部派（部派佛教時期）。

為了與古印度其他發達的哲學派別（如勝論派、數論派）進行辯論，

並建立佛教自身的理論體系，部派佛教開始走向阿毘達磨（對法的精密研究），

重點轉向了本體論。 

其中最著名的就是「說一切有部」（簡稱有部）：

提出「法體恆有」：有部為了圓滿解釋因果業力的相續（過去造的業，為什麼現在會受報？），提出了著名的「三世實有，法體恆有」理論。 

什麼是法體？：

他們將世間萬事萬物拆解成最基本的元素（如五位七十五法）。

他們認為，這些基本元素（法）的「功能作用」雖然在過去、現在、未來不斷流轉生滅（無常），

但這些元素的「本質（法體）」是嚴然存在、恆常不失的。 

涅槃的實體化：

在這種思維下，有部甚至認為「涅槃」也是一種實有自體的法（擇滅無為），

聖者是透過智慧觀見了法體，進而證入一個實有存在的寂滅狀態。 

2.佛陀年代的主要學說對比：

在距今約 2600 年前的佛陀時代（西元前 6 至 5 世紀的古印度），現代意義上的「實驗科學」尚未誕生，

當時世界上最先進、最前沿的「科學觀念」主要體現在樸素唯物主義哲學、天文宇宙觀、微觀物質學說以及邏輯醫學中。 

當時古印度正處於「沙門思潮」的思想大變革時期（類似中國的春秋戰國百家爭鳴）。

以下是當時世界上最先進、且與現代科學高度共鳴的幾大觀念： 

1. 微觀物質觀：「極微」學說（原子論的雛形）

當時古印度的自然哲學派別（如順世論、勝論派，以及後來的佛教）發展出了極微（Paramāṇu）的觀念。 

核心觀念：他們認為世間萬物都是由肉眼看不見、不可分割的最小物質單元——「極微」所構成。

地水火風（四大）：

這與古希臘德謨克利特的「原子論」幾乎同時代，他們用「地（固態）、水（液態）、火（熱能）、風（氣態／動能）」四種基本元素的聚合來解釋物質的形成，這在當時是最先進的物質構成科學觀。 

2.宏觀宇宙觀：無限時空與多重宇宙

在當時多數文明（如古埃及、早期的美索不達米亞）還認為地球是平的、天空是個蓋子時，古印度的思想界已經突破了地心說的限制：

空間的無限性：佛教與其他沙門思潮提出了「三千大千世界」的概念。他們認為一個太陽與月亮普照的範圍是一小世界（相當於一個恆星系），

一千個小世界組成小千世界，乃至結構出「大千世界」，這與現代天文學發現的銀河系、星系團群結構驚人地相似。 

時間的週期性：提出了「成、住、壞、空」的宇宙演化週期（稱為「劫」）。

「宇宙不是永恆不變的」，而是經歷誕生、擴張、毀滅到化為虛無的循環，

這與現代天體物理學的宇宙大爆炸、宇宙塌縮理論在宏觀邏輯上完全契合。 

3. 因果與規律觀：反對神創，崇尚自然規律

在佛陀時代以前，印度社會由婆羅門教主導，迷信「祭祀萬能」與「神創世界」。

但佛陀與同時代的自由思想家（沙門）提出了當時最震撼的科學態度： 

緣起論（因果律）：

佛陀提出「此有故彼有，此生故彼生」，認為世間萬物的生滅都是條件（因緣）具備後的自然現象，沒有任何一個造物主或超自然的神在控制。

這種「無神論」且強調客觀規律的態度，是現代科學「實證因果律」的核心基石。 

4. 醫學與心理學：四大不調與心理分析

當時古印度的醫學（如後來演變成阿育吠陀的早期胚胎）已經有了高度發展：

最早、最先進的認知心理學與意識科學。 

同期世界對比

在佛陀活躍的西元前 6 世紀左右：

古希臘：泰勒斯（Thales）剛提出「水是萬物的本源」，泰勒斯、畢達哥拉斯等正開啟歐洲的理性哲學與幾何學。

中國：老子與孔子正提出「道法自然」與「儒家倫理」，

中國也正從迷信天命轉向理性思辨。

當時古印度的宇宙觀、原子論以及反神創的因果規律觀，無疑是當時整個地球上最宏大且最接近現代科學邏輯的先進觀念。

UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 3

 

(The Indian Sage was happily and persistently insisting last night that I should write about his agreement with the idea that Dharma entities must receive additional energy. I didn't write it down, but he clearly continued insisting on it here. 😄 We are currently discussing the Sarvāstivāda school's Buddhist doctrines.)

 

Readers need to consider an important question:

 

The Buddha lived approximately 2,600 years ago. What did people at that time understand by the concept of eternity?

 

In such ancient times, the average human lifespan was only around 40 to 50 years. If something lasting 200 years was considered eternal, or if 500 years or even 1,000 years was regarded as eternal, how could people of that era, with their knowledge and understanding of the world, imagine and define eternity?

 

Therefore, I believe we need to distinguish between two possibilities:

 

Does eternity refer to eternity in form, or does it mean that the actual substance or content remains eternal?

 

This distinction must be clearly understood. It is also an essential point whose deeper meaning many Buddhist practitioners have never fully understood.

 

Master Banji

 

AI Data Below

 

1. Nirvana as the Ultimate Goal

 

The Buddha’s Original Teaching

 

The Buddha focused on the reality of human suffering, explained through the Four Noble Truths.

 

He taught people to follow the Noble Eightfold Path to end suffering.

 

This peaceful state, in which all mental suffering and attachments come to an end and the cycle of rebirth stops, is called Nirvana.

 

At this stage, Nirvana was understood as a spiritual experience or state of mind. It was not about discussing what the universe is made of at its most basic level.

 

Later Buddhist Schools: The Development of Philosophical Theories

 

Several hundred years after the Buddha passed away, the Buddhist community split into different schools because monks had different opinions about Buddhist teachings and rules.

 

This period is known as Early Buddhist Schools or Sectarian Buddhism.

 

To debate with other advanced Indian philosophical schools, such as Vaisheshika and Samkhya, and to build their own philosophical system, Buddhist scholars began to develop Abhidharma, which is the detailed study and analysis of Buddhist teachings.

 

Their focus gradually shifted toward questions about the basic nature of reality.

 

The Sarvastivada School

 

One of the most famous schools was the Sarvastivada school.

 

It developed a well-known theory called:

 

“Everything Exists in the Three Periods of Time.”

 

The theory states that the basic nature of all things always exists, even though their functions and activities change over time.

 

Why did they develop this theory?

 

They wanted to explain how karma continues from the past to the present.

 

For example, if someone did something in the past, why can that action produce results in the present?

 

What Is “Dharma Entity”?

 

The Sarvastivada school divided everything in the world into basic elements called Dharmas.

 

They developed a system of 75 Dharmas to explain the world.

 

They believed that:

 

* The functions and activities of these Dharmas change over time.

* Their basic nature, or Dharma Entity, always exists.

* Their nature does not completely disappear, even when their functions change from the past to the present and future.

 

In other words, things are constantly changing, but their basic nature continues to exist.

 

Nirvana Becomes a Real Existing Thing

 

Based on this way of thinking, the Sarvastivada school also considered Nirvana to be a real and independent Dharma.

 

They called it “Pratisaṃkhyā-nirodha” (cessation through wisdom).

 

They believed that enlightened people could understand the true nature of Dharmas through wisdom and enter a real state of complete cessation.

 

2. Comparing the Main Ideas During the Buddha’s Time

 

About 2,600 years ago, during the Buddha’s lifetime (around the 6th to 5th century BCE), modern experimental science did not yet exist.

 

However, some of the most advanced ideas of that time could be found in natural philosophy, astronomy, theories about matter, logic, and medicine.

 

Ancient India was going through a major period of intellectual change known as the Shramana movement.

 

This period was somewhat similar to China’s Spring and Autumn and Warring States periods, when many different schools of thought competed and developed.

 

Here are some important ideas from that period that have interesting connections with modern scientific thinking.

 

1. The Nature of Matter: The Theory of Tiny Particles

 

Ancient Indian philosophical schools, such as Lokayata, Vaisheshika, and later Buddhist schools, developed the idea of extremely tiny particles called Paramanu.

 

The basic idea was that everything in the physical world was made of very small particles that could not be seen with the naked eye and could not be divided further.

 

The Four Great Elements: Earth, Water, Fire, and Wind

 

They used four basic elements to explain the formation of matter:

 

Earth: solid materials

Water: liquid materials

Fire: heat and energy

Wind: air and movement

 

This idea was similar in some ways to the atomic theory developed by the ancient Greek philosopher Democritus around the same historical period.

 

At that time, these ideas represented an important attempt to understand what matter is made of.

 

2. The Universe: Infinite Space and Multiple Worlds

 

While many ancient civilizations had simple ideas about the shape of the Earth and the sky, ancient Indian thinkers developed much larger ideas about the universe.

 

The Infinite Nature of Space

 

Buddhism and other Shramana traditions developed the concept of the “Three Thousand Great Thousand Worlds.”

 

According to this idea:

 

* One small world is a system illuminated by one sun and one moon.

* One thousand small worlds form a Small Thousand World.

* Larger groups of worlds form even bigger universal systems.

* These systems eventually form the Great Thousand World.

 

This shows that ancient Indian thinkers imagined a universe containing many worlds and large cosmic systems.

 

In a very general way, this idea may remind us of modern astronomy, which describes galaxies and galaxy clusters.

 

The Cycles of the Universe

 

Ancient Indian thought also described the universe through four stages:

 

Formation (Creation)

Existence (Stability)

Destruction (Decay)

Emptiness (Dissolution)

 

These four stages are called “Kalpas” or cosmic cycles.

The basic idea is that the universe is not permanent or unchanging.

Instead, it goes through cycles of formation, existence, destruction, and emptiness.

This has some similarities to modern discussions about the possible evolution and future of the universe, although ancient Buddhist cosmology and modern astrophysics are very different systems.

 

3. Cause and Result: Natural Laws Instead of a Creator God

 

Before the Buddha’s time, Brahmanism was an important religious tradition in Indian society.

Some religious beliefs placed great importance on rituals and the power of gods.

However, the Buddha and other thinkers of the Shramana movement introduced a different way of understanding the world.

 

The Theory of Dependent Origination

 

The Buddha taught:

“When this exists, that exists. When this arises, that arises.”

This means that everything happens because certain causes and conditions come together.

Things do not simply happen without reasons or conditions.

The Buddha’s teaching did not require a creator God to control everything in the universe.

Instead, it emphasized causes, conditions, and natural processes.

This way of thinking has an interesting connection with the modern scientific approach, which also studies cause-and-effect relationships and how natural processes work.

 

4. Medicine and Psychology: Understanding the Body and Mind

 

Ancient Indian medicine was already developing during this period. Some of its early ideas later became part of Ayurveda, the traditional Indian medical system.

 

A Rational Understanding of Disease

 

Some ancient Indian doctors, including Jivaka, who was traditionally known as the Buddha’s personal physician, studied diseases through physical causes rather than simply blaming spirits or supernatural forces.

 

They considered factors such as:

Diet and nutrition

Climate and environment

Imbalances in the body’s four elements

 

Herbal medicine and surgical treatments were also practiced.

 

An Early Understanding of Psychology and Consciousness

 

The Buddha introduced the concept of the Five Aggregates (Five Skandhas):

Form: The physical body.

Feeling: Pleasant, unpleasant, or neutral feelings.

Perception: Recognizing and identifying things.

Mental formations: Thoughts, intentions, and mental activities.

Consciousness: Awareness through the senses and mind.

 

This system analyzes how human beings experience the world through the body and mind.

 

The Buddha also explained how the six senses work:

 

* Eyes

* Ears

* Nose

* Tongue

* Body

* Mind

 

These ideas provide an interesting early philosophical analysis of human perception, memory, emotions, and mental activities.

 

Some of these ideas can be compared with modern psychology and consciousness studies, although they are not the same as modern scientific theories.

 

3. A Comparison with Other Civilizations During the Same Period

 

Around the 6th century BCE, when the Buddha was active, other major civilizations were also developing new ideas.

 

Ancient Greece

 

Thales

Thales proposed that water was the basic substance from which everything came.

Greek thinkers such as Thales and Pythagoras were beginning to develop rational philosophy and mathematics.

 

Ancient China

 

Laozi and Confucius

Laozi promoted the idea of following the natural way of the universe (Dao).

Confucius focused on moral values, social relationships, and human ethics.

Chinese thought was also moving toward more rational discussions about nature, society, and human life.

 

Ancient India

 

Ancient Indian thinkers developed several important ideas:

* Tiny particles as the basic elements of matter.

* A universe containing many worlds and large cosmic systems.

* The idea that the universe changes through cycles.

* Cause and effect as the natural basis of events.

* Understanding the human body, mind, and consciousness.

 

These ideas show that ancient India had a rich and advanced philosophical tradition.

 

Some of its ideas have interesting similarities to modern scientific thinking, especially in the study of matter, the universe, cause and effect, and human consciousness.

 

Overall, ancient Indian philosophy was one of the most ambitious intellectual traditions of the ancient world. It raised questions about the nature of matter, the universe, life, and the human mind that people continue to explore today.

飛碟思考—— 三世實有 法體恆存2UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 2

 飛碟思考——三世實有 法體恆存2

讀者問說：我在「飛碟思考」文章內容寫出，「法體」的觀點，「法體」怎麼可能還會福報降低？

半寄回答：

修行者的「法體」最後的修道成果，

無論是用涅槃形容或者是以不生不滅來表述，我們都認為祂應該是永恆的才是真理。

我也是這樣子認為，但所謂的永恆是形式上的意義，還是真實的意義？

我在45歲以後對這個問題窮追猛究，因為連我自己也迫切想明白，涅槃是不是真的是永恆不滅，

那永恆不滅的內容到底又是什麼？

老實說，我在45歲的時候對佛法的追求有一種很累的感覺，

但那種還沒有到達目的地的渴望，逼迫著我再往前走。

我渴望自己能明白什麼叫止息（中止）——涅槃。

我只能說：或許佛陀的涅槃我還不懂！

但我目前看過修道有成的高僧，包括我本身走過的境界，

我的體會與理解修行者的「法體」是一種能量，

能量可以橫跨千年，就像印度聖者一樣，

他的自述：他是修持「唯識學」有成就的修行者，

印度唯識學（瑜伽行派）的形成與創立時間（公元3世紀至5世紀），距離現在（2026年）大約是 1500年 到 1800年前，

這麼久的時間他還是維持一定的能量，但這份能量需不需要補充呢？

如果我說：要補充，佛教界是不會同意的！

那如果我說：聖者補充能量的方法，是行菩薩道的福，或許還有可商量的餘地，那就看你們自己的認同了！

拋開學說論點，法體恆存——如真是指修行者的法體現象，是否是另一個觀點。

到目前為止，我個人的認同即使是修行者的「法體」，也沒有永恆的存在。

半寄

UFO Reflections — The Three Times Exist in Reality; the Dharma Entities Endure 2

 

A reader asked:

 

“In my article UFO Reflections, I mentioned the concept of the ‘Dharma Entities’. How could the Dharma Entities possibly experience a decline in its accumulated blessings?”

 

Banji's Response:

 

The ultimate spiritual attainment of a practitioner’s “Dharma Entity”—whether described in terms of Nirvāṇa or expressed as being beyond arising and ceasing—is generally understood to be eternal. We regard this as the truth.

 

I hold the same view. However, does eternity refer merely to a formal or conceptual sense of permanence, or does it refer to something that truly exists?

 

After the age of 45, I pursued this question relentlessly because I myself urgently wanted to understand it. Is Nirvāṇa truly eternal and imperishable? And what exactly is the nature of this supposed eternal existence?

 

To be honest, when I was 45, I began to feel exhausted by my pursuit of the Dharma. Yet my longing to reach a destination I had not yet attained compelled me to keep moving forward.

 

I longed to understand what it means to bring something to an end—Nirvāṇa.

 

All I can say is this: perhaps I still do not understand the Buddha’s Nirvāṇa!

 

However, based on what I have observed of accomplished Buddhist masters, as well as the spiritual states I have personally experienced, my understanding and personal experience suggest that a practitioner's “Dharma Entity” is a form of energy.

 

This energy can extend across thousands of years, as in the case of the Indian Sage.

 

According to his own account, he is a practitioner who attained accomplishment through the cultivation of Yogācāra (the Consciousness-Only school).

 

The Indian Yogācāra school, also known as the Yogācāra tradition, took shape and was established between the third and fifth centuries CE. This means its origins date back approximately 1,500 to 1,800 years from the present year, 2026.

 

Despite such a long passage of time, he still maintains a certain level of energy. But does this energy need to be replenished?

 

If I say that it does, the Buddhist community will not agree!

 

However, if I suggest that the Sage replenishes his energy through the merit and blessings accumulated by practicing the Bodhisattva Path, perhaps there may be room for discussion. Whether you find this explanation acceptable is up to you.

 

Setting aside doctrinal arguments, could the idea that the Dharma Entities endure eternally—as expressed by Ruci—be another way of looking at the phenomenon of a practitioner's Dharma Entity?

 

At this point, my personal view is that even a practitioner's “Dharma Entity” does not exist eternally.

 

Master Banji

飛碟思考1UFO Reflections1

飛碟思考1

(有讀者建議標題改為「幽浮」，

但它是有秩序的直線飛行，不是亂飛，不能說是幽浮，文章裡面只是借用熟悉的字眼而已！）

之前的文章寫過，在我大約30歲的時候，秋天某天下午約3-4點左右，親眼看過兩個圓型的幽浮已經是黯淡的顏色，就從我們2個人的身邊飛過去。

大約一層樓高的高度，

當時覺得速度很快。現在跟印度聖者比較那當然是不能比的！

這個部分印象中寫過了，但我當時除了目瞪口呆之外，

也在想，那感覺是有「生命體」的，

但是它不是機器，它就是一個圓形的虛幻幽浮🛸，是什麼力量讓它飛動的？

最近看到印度聖者的速度，再度想起當年看到的景象，

像虛雲老和尚們，

因為是華人的大圓滿思想，

所以他們修得的法身，是一個圓形的滿月狀月亮極光樣的法體，

對比於印度「學唯識」聖者，他們喜歡的是思考還有記載文字，所以他們的法身反而是人體的呈現。

那陣子，看過很多研究有關於飛碟方面的文章，如再出現有關於飛碟的報導一定會看完。

但我認為沒有寫到與觀察到重點，

我覺得那個圓形的飛行物，是有生命的，

但看起來是什麼內容都沒有？

就是一個虛幻體，它是如何飛行的？

最近印度聖者的示現，似乎給我一個具體的答案，虛老他們畢竟是在感應中看到的，沒有辦法用照片的方式呈現。

而這個世界上各國的修行者太多了，

每一位修行的內容跟思想也完全不一樣，

如果這些像虛幻的飛行物，也是一種法體的呈現呢？

黯淡的顏色，代表它們既使看起來是沒有生命的，是不是也是福報在退去，導致呈現黯淡的顏色？

（指我當年看到的幽浮飛碟的顏色，不是貼出的照片中的樣子。）

今天寫出飛碟思考，把30餘年前親身看到，卻弄不懂的現象做ㄧ個整理。

不管我前面的路會呈現什麼🤔

我始終對這一輩子修行所得到的一切，感到滿意！

對修行世界及無形力量能夠全盤做個理解，

這種喜悅，始終充滿我個人的精神世界。

半寄

 

UFO Reflections1

 

(Some readers have suggested changing the title to “UFOs.” However, what I saw was flying in an orderly, straight line, not moving around randomly. So I would not necessarily call them UFOs. I am simply borrowing a familiar term in this article.)

 

I wrote in an earlier article that when I was about 30 years old, one autumn afternoon, sometime around 3 or 4 p.m., I personally witnessed two round UFOs, already dim in color, flying right past the two of us.

 

They were flying at approximately the height of a one-story building. At the time, I felt they were moving very fast. Of course, compared with the speed demonstrated by the Indian Sage I have recently seen, their speed would be nothing in comparison!

 

I believe I have written about this experience before. But apart from being completely stunned, I also had another thought: the objects seemed to have some kind of “life” within them.

Yet they were not machines. They appeared to be round, ethereal UFO-like forms. What kind of force was making them move through the air?

 

Recently, after seeing the extraordinary speed demonstrated by the Indian Sage, I was reminded once again of what I had witnessed many years ago.

Take Venerable Master Xuyun and other Chinese Buddhist masters, for example.

Because their spiritual tradition was rooted in the Chinese philosophy of Great Perfection, the Dharmakaya they attained manifested as a perfectly round, full-moon-like body, resembling an aura of light.

 

In contrast, the Indian Sage, who studies Yogacara, or Consciousness-Only Buddhism, seems to favor thinking, contemplation, and the recording of written teachings. His realized Dharmakaya, therefore, appears in a human form.

 

During that period, I read many articles and studies about UFOs. Whenever I came across another report about them, I would always read it to the end.

 

However, I felt that these articles never really addressed the most important points, nor did they make the observations that mattered.

 

I had the feeling that those round flying objects were alive. Yet, when looking at them, they seemed to contain nothing at all.

 

They appeared to be empty, ethereal forms. So how exactly were they able to fly?

 

The recent manifestations of the Indian Sage seem to have given me a more concrete answer.

 

After all, what Venerable Master Xuyun and other Chinese masters perceived was through spiritual perception and inner experience. Such phenomena could not be captured and presented through photographs.

 

There are so many spiritual practitioners in different countries around the world, and each person's spiritual practice, experiences, and way of thinking are completely different.

 

What if these seemingly illusory flying objects are also manifestations of a kind of Dharmakaya?

 

Could their dim colors represent a decline in spiritual blessings or merit? Even though they appear lifeless, could their fading appearance be a sign that their blessings and merits are gradually diminishing?

 

(To clarify, I am referring to the dim color of the UFO-like objects I personally witnessed many years ago, not the appearance of the objects in the photographs I shared.)

Today, I put my thoughts on UFOs into writing, bringing together and organizing experiences I personally witnessed more than 30 years ago but could not fully understand at the time.

Whatever the road ahead may hold, I remain deeply content with everything I have gained through a lifetime of spiritual cultivation.

The joy of gaining a comprehensive understanding of the spiritual realm and unseen forces has always been a profound and lasting part of my inner world.

Master Banji

 

 

 

前面的路The Road Ahead

 前面的路

讀者說：我真的沒有想要做什麼嗎？

請我給一個明確的答案。

半寄回答：

我本身的能量每天都在增加，

連我自己也懷疑這樣下去，會演變成什麼樣子？

印度聖者在我寫出佛法涅槃後，很用功的，幫我規劃了一些計劃，我跟他笑著說：您寫那個印度文我哪裡看得懂？

他跟我相視一笑。

連他都在幫我規劃了，但我也不知道要做什麼？

或許能量累積還不夠吧，等我再累積夠了再說。

就算我做夢都不會想到，會出現印度聖者來提供意見，

虛雲老和尚都是來來去去，印度聖者是ㄧ位身邊的道友跟秘書，會提供各種意見，

這是人類歷史上未曾出現過的經驗與模式，

所以前面會如何？我也想不出來。💪😄

我目前每天要看一些現象，處理一些事情，所以成立一個慈善團體是不適合的，

更具體說：我在做比較重要的事，只是這些事還不能明示，

謝謝🙏關心我的讀者！

我在南禪的讀書會上提過，修行有成就的修行者彼此感應是使用光的呈現與速度在做進行。

像印度聖者感應光而來，透過跟我討論「中觀八不-空」的理論，讓他使用光的速度加快！

而目前我在做什麼，其實也是使用光在做事情，跟印度聖者聯合之後，光的速度更大、更遠、更快速成辦事情。

唯有使用光的速度，才能承辦人力做不到的一切，

光的速度也是我們修行所成就的一切，

就算我現在肉身結束了，我所成就的光體一樣在進展。

用光的速度去做事情，這也是很有趣的，我自己也是從陌生到熟悉，到印度聖者的加入，讓這一切更顯得從容而得心應手。

(Ps;通常學佛法唯識的大德們都博學強記。

印度聖者寫規劃我前面的路，

其實是想告訴我，他可是學問滿滿喔！)

😄

半寄

The Road Ahead

 

A reader asked:

“Do I really have no intention of doing anything?”

The reader asked me to give a definite answer.

 

Banji's Response:

 

My own energy is increasing every day.

 

Even I wonder what this will eventually develop into if it continues at this rate.

 

After I wrote about Buddhist Nirvāṇa, the Indian Sage worked very hard to help me plan several things. I smiled and said to him, “How am I supposed to understand the Indian language you are writing in?”

 

We looked at each other and smiled.

 

Even he is helping me make plans, yet I still do not know exactly what I am going to do.

 

Perhaps I have not accumulated enough energy yet. I will wait until I have accumulated more before deciding.

 

I never imagined, even in my wildest dreams, that an Indian Sage would appear and offer me advice.

 

Venerable Master Xuyun would come and go, whereas the Indian Sage is like a fellow practitioner and secretary who stays by my side and offers all kinds of advice.

 

This is an experience and a way of working together that has never appeared in human history.

 

So, what lies ahead? I cannot imagine it either. 💪😄

 

At present, I need to observe various phenomena and deal with certain matters every day. Therefore, establishing a charitable organization would not be appropriate for me.

 

To put it more specifically, I am working on matters of greater importance. However, I cannot disclose them openly just yet.

 

Thank you to the readers who care about me! 🙏

 

I have mentioned at our NanZen study clubs that when accomplished practitioners communicate with and respond to one another, they do so through the manifestation and speed of light.

 

For example, the Indian Sage came in response to light. Through our discussions of the Madhyamaka Eight Negations and the theory of Śūnyatā, his ability to operate through light became faster.

 

What I am doing now also involves working through light. Since the Indian Sage and I have joined forces, the reach and speed of this light have increased, allowing things to be accomplished more quickly and over greater distances.

 

Only through the speed of light can we accomplish things that human physical capabilities cannot achieve.

 

The speed of light is also the means through which everything we have attained in our spiritual practice can be realized.

 

Even if my physical body were to come to an end now, the development of the body of light I have attained would continue.

 

Working through the speed of light is also quite fascinating. I myself have gradually gone from being unfamiliar with this way of working to becoming familiar with it. With the Indian Sage joining me, everything has become even more relaxed and effortless to carry out.

(P.S. Buddhist scholars who study Yogācāra philosophy are usually very knowledgeable and have excellent memories.

 

When the Indian Sage wrote a plan for my future path, what he actually wanted to tell me was that he was a person full of knowledge and wisdom!)

 

Master Banji

涅槃資料Understanding Nirvana

 南禪讀者希望我昨天刪掉的資料再出現，有一些片段他們還想看，我又把它貼上來：

如果嘗試用現代物理科學的語言來翻譯和解釋佛法中的「涅槃」（Nirvana），

它絕對不是「死亡」或「物質的消滅」，而是一種「系統狀態的根本轉變」。

如果物質是這種具有「自性」的實體，它就只能永恆存在，

無法合理解釋為什麼會有「本質上的消亡」或「狀態的徹底轉變」。

涅槃是一種超越巨觀感官二元對立的「高維度狀態」。

試圖用「存在/不存在」去定義涅槃，

就像用「固體/液體」去定義一束光一樣，是邏輯工具（維度）的限制，而非真相本身。

(PS;感謝國外讀者對我的肯定，

我因為不想只在不可思議的形容詞裡面打轉，

所以去讀了很多近代的科學，

想用近代科學去解釋像《中觀八不—空》這一類比較高深的佛法理論。

但我本身也不是讀本科系的，所以只是幫助自己思考用，而沒有對外發表，

那樣做會讓自己壓力太大了！

印度聖者的出現，讓我必須去解讀這些現象的問題，

只好硬著頭皮用物理學來解釋，

幸好讀者可以接受，

感謝大家的支持🙏

半寄)

Understanding Nirvana

 

Readers of the NanZen asked me to repost the material I deleted yesterday because there were still some passages they wanted to read. So I am posting it again:

 

If we try to translate and explain the Buddhist concept of Nirvana using the language of modern physics, Nirvana is definitely not "death" or "the annihilation of matter." Rather, it represents a fundamental transformation in the state of a system.

 

If matter were an entity possessing an inherent and independent nature of its own, it could only exist eternally. This would make it difficult to logically explain how something could undergo an essential dissolution or a complete transformation of state.

 

Nirvana can be understood as a higher-dimensional state that transcends the dualistic distinctions perceived through our ordinary senses at the macroscopic level.

 

Trying to define Nirvana in terms of "existence" and "non-existence" is like trying to describe a beam of light using the categories of "solid" and "liquid." The limitation lies in the dimensions of our conceptual tools, not in the ultimate reality itself.

 

(P.S.

I would like to thank my readers overseas for their encouragement and appreciation.

 

I have never wanted to simply go in circles using abstract and extraordinary-sounding words without truly understanding what they mean.

 

That is why I have spent time studying various fields of modern science, hoping to use contemporary scientific concepts to explain some of the more profound Madhyamaka teachings, such as the Eight Negations and Śūnyatā.

 

However, I am not academically trained in these fields. My studies have mainly been for my own understanding and personal reflection, rather than for public presentation. Publishing such ideas would put too much pressure on me!

 

The appearance of Indian Sage has prompted me to examine and interpret the questions raised by these phenomena. This has left me with little choice but to push myself to explore possible explanations through the lens of physics.

 

Fortunately, readers have been receptive to these ideas.

Thank you all for your support. 🙏)

 

Master Banji

中觀論25品涅槃的探討 Reflections on Nirvana in Chapter 25 of Nagarjuna’s Middle Way: Mulamadhyamakakarika.

 《中觀論》25品涅槃的探討

 

我們在《雜阿含經》、佛涅槃後的部派佛教或是中國的禪宗，常常會發現討論到涅槃的記載。

 

涅槃是多少修行者的嚮往！

我當年對涅槃的渴望也是癡狂的，

直到打破砂鍋問到底，才明白不是我們原來的肉體與精神經驗所能清楚的，

 

要依照文字或是已經慣性的精神狀態，去想像涅槃直到死亡那一刻癡狂也終歸是夢想。

 

依據我自己寫過的「四聖果」內容，從「破身見」起端，一點一滴的紮實破除了從肉體與思維上的具體障礙，

 

在扭轉與開創跟結束之間，了解什麼是涅槃的能力。

 

這跟「法眼淨」一樣，修行者直至「漏盡明」具體的進入了修行最重要的後段狀態，

 

在肉體與精神的阻力消失，那一刻，明白什麼叫涅槃。

 

物理科學的解讀，讓我們更理解這是一種能量再次的轉換與釋放。

 

從天眼明到宿命明再到漏盡明，換個角度詮釋；

 

從看得見（天眼）到追溯（宿命）再培養出能力做個結束（漏盡）。

半寄

 

昨天晚上11:30印度聖者在那邊吵說：

我中觀解釋到21品，還有其他的都還沒有解釋，要趕快，

我還有其他的事要做。

 

我沒有理他，就數息睡覺了😪我在懷疑我會不會過勞死？😄

 

早上看了一下《解讀龍樹菩薩27道題》直接整理25品涅槃，

剛都弄好了，才看到他的笑容。

 

我說：直接把涅槃講一講就好了，其他不用講了。

終於他開心了！

半寄

 

以下AI資料與AI模式對話：

 

【中觀邏輯與現代物理的對照分析】

1. 「勝過涅槃，亦如夢幻」與「非有非無」

經典引述：

《五燈會元》：「設有一法勝過涅槃，吾說亦如夢幻。」

《中論》第25品：「若涅槃是有，涅槃即有為……若涅槃非有，何得言非無。」

 

中觀核心：龍樹菩薩指出，若將涅槃視為實有的東西（有），它就變成了有相、有為的生滅法；若將涅槃視為絕對的虛無（無），又落入斷滅見。涅槃是超越「存在／不存在」二元對立的究竟狀態。 

 

物理隱喻（量子真空態）：

在量子場論中，「真空（Vacuum State）」並非絕對的「空無一物」，而是能量場處於激發程度最低的「基態」。

 

正反粒子在其中對生對滅，看似無一物，卻蘊含著產生一切物質的可能性。這就像中觀所言：超越了巨觀世界「有／無」的劃分。

 

2. 「世間與涅槃，無毫釐差別」：非空間位移，而是「系統相變」

經典引述：

《中論》第25品：「涅槃與世間，無有少分別；世間與涅槃，亦無少分別。」

 

中觀核心：涅槃不是離開這個世界去到另一個地理位置（如天國或極樂淨土）， 

而是在生命經驗中，徹底斷除對自性（實體）的執著。

 

物理隱喻（系統相變 Phase Transition）：

非空間移動，而是狀態轉換：水變成冰或蒸氣，水分子並未離開這個空間，但其內部分子的排列結構與宏觀性質發生了徹底的「相變」。

 

修行者的參考系（Reference Frame）：在相對論中，觀測結果取決於參考系。修行者的「漏盡」，相當於內在心理運作結構發生了根本性的「相變」。雖然身處同一個物理世界，但他觀察與反應世界的方式已徹底改變，不再產生內耗（煩惱）。

 

3. 「漏盡明」：生命系統的「熵減」與「超導狀態」

修行體悟：在肉體與精神的阻力消失那一刻，明白什麼叫涅槃。

 

物理隱喻（最小阻力與資訊熵歸零）：

阻力消失與超導現象：在特定條件下，超導體內部的電子流動會達到零電阻狀態，能量不再以熱能的形式損耗。

 

隱喻在修行上，「漏」代表精神能量因為執著與煩惱而發生的無謂耗散（內耗）；「漏盡」就像生命系統消除了一切精神阻力，達到無耗散的流暢狀態。

 

資訊熵歸零：熱力學與資訊理論中的「熵」代表混亂與不確定性。「漏盡明」意味著心智不再被無明與雜訊所干擾，資訊處理達到高度的有序與清明。 

 

（註： 本文的科學與學術論點經過簡化，僅供一般大眾參考。現代物理學與佛教哲學之間的相似之處，

屬於詮釋性的比較，

並不能證明兩者得出了完全相同的結論。）

 

Reflections on Nirvana in Chapter 25 of Nagarjuna’s Middle Way: Mulamadhyamakakarika.

In the Saṃyukta Āgama, the various Buddhist schools that developed after the Buddha's Parinirvāṇa, and even Chinese Chan Buddhism, we often encounter discussions and accounts concerning Nirvana.

Nirvana is the aspiration of so many spiritual practitioners!

In my younger years, my longing for Nirvana was also intense, almost obsessive. It was only after persistently questioning and investigating the matter to its very roots that I came to understand that Nirvana is not something that can be clearly grasped through our ordinary physical and mental experiences.

To imagine Nirvana based solely on written descriptions or familiar habitual states of mind, no matter how intensely we pursue that imagination until the moment of death, ultimately remains nothing more than a dream.

Based on my own writings about the Four Stages of Enlightenment, the journey begins with breaking through the belief in a permanent self within the body (identity view). Step by step, one firmly dismantles the concrete obstacles arising from both the physical body and mental thought processes.

Through understanding the processes of transformation, creation, and cessation, one gradually develops the capacity to understand what Nirvana truly means.

This is similar to the purification of the Dharma Eye. As practitioners progress toward the final stage of spiritual cultivation, known as the Knowledge of the Destruction of the Defilements (Āsavakkhaya-ñāṇa), they actually enter the most crucial advanced stage of practice.

When the resistance and obstacles arising from both the body and mind disappear, that very moment brings the understanding of what Nirvana is.

An interpretation through the lens of physical science can help us further understand this as another transformation and release of energy.

Let us reinterpret the progression from the Divine Eye, to the Knowledge of Past Lives, and finally to the Knowledge of the Destruction of the Defilements from a different perspective:

From seeing what can be seen (the Divine Eye), to tracing things back to their origins (the Knowledge of Past Lives), and finally developing the capacity to bring the process to completion (the Knowledge of the Destruction of the Defilements).

Master Banji

Last night, at 11:30 p.m., the Indian Sage on the other side was nagging me:

"You have only explained up to Chapter 21 of Nagarjuna’s Middle Way: Mulamadhyamakakarika. There are still other chapters you haven't explained. Hurry up! I have other things to do, too."

I ignored him, practiced mindful breathing, and went to sleep. 😪

I even started wondering whether I might work myself to death! 😄

This morning, I briefly looked through Nagarjuna’s Middle Way: Mulamadhyamakakarika and went straight to organizing Chapter 25 on Nirvana.

I had just finished organizing everything when I finally saw him smiling.

I said, "Let's just explain Nirvana directly. There's no need to cover the other chapters."

At last, he was happy!

Master Banji

AI Data Below and a Dialogue Between AI Systems

A Comparative Analysis of Madhyamaka Philosophy and Modern Physics

1. “Nothing Is Greater Than Nirvana; Even That Is Like a Dream or Illusion” and “Neither Existence nor Non-Existence”

Classical Buddhist References:

The Wudeng Huiyuan (Compendium of Five Lamps) states:

"Even if there were something greater than Nirvana, I would say that it is also like a dream or an illusion."

Chapter 25 of Nagarjuna’s Middle Way: Mulamadhyamakakarika states:

"If Nirvana truly exists, then it must be something conditioned and subject to change. If Nirvana does not exist, how can we say that it is neither non-existent nor nothingness?"

The Core Idea of Madhyamaka:

Bodhisattva Nāgārjuna explains that if we regard Nirvana as something that truly exists, it becomes an object with characteristics, subject to causes, conditions, arising, and passing away.

On the other hand, if we regard Nirvana as absolute nothingness, we fall into the mistaken view that everything ends in complete non-existence.

Nirvana goes beyond the two opposing ideas of "existence" and "non-existence." It cannot be fully described by either concept.

A Comparison with Physics: The Quantum Vacuum State

In quantum field theory, a "vacuum" does not mean that absolutely nothing exists. Rather, it refers to the lowest-energy state of a quantum field, also known as its ground state.

Even in this state, quantum fields still have fluctuations and can give rise to physical phenomena. What appears to be empty space is not necessarily completely empty.

This offers a useful comparison with the Madhyamaka teaching: reality cannot simply be divided into the ordinary categories of "something exists" and "nothing exists."

2. "There Is Not the Slightest Difference Between the World and Nirvana": Not a Change of Location, but a Change of State

Classical Buddhist Reference:

Chapter 25 of Nagarjuna’s Middle Way: Mulamadhyamakakarika states:

"There is not the slightest difference between Nirvana and the world. There is also not the slightest difference between the world and Nirvana."

The Core Idea of Madhyamaka:

Nirvana does not mean leaving this world and going somewhere else, such as heaven or the Pure Land.

Rather, it means completely letting go of attachment to the idea that things have an independent, permanent essence or existence of their own.

The transformation takes place in the way we experience life, not in our physical location.

A Comparison with Physics: Phase Transition

o Not a change of location, but a change of state: When water turns into ice or steam, the water molecules do not move to another location. Instead, their internal arrangement and the overall properties of the substance change completely. This is called a "phase transition."

 The practitioner's frame of reference: In relativity, observations can differ depending on the observer's frame of reference. In this comparison, the complete ending of mental defilements (Āsavakkhaya) can be understood as a fundamental transformation in the way the mind operates.

Although the practitioner remains in the same physical world, the way they see, understand, and respond to the world changes completely. They no longer create unnecessary inner conflict and suffering through attachment and mental defilements.

3. The Knowledge of the Destruction of Defilements: Entropy Reduction and a Superconducting State in the Life System

Spiritual Insight:

At the moment when resistance and obstacles arising from both the body and mind disappear, one understands what Nirvana truly means.

A Comparison with Physics: Minimum Resistance and Zero Information Entropy

A. The Disappearance of Resistance and Superconductivity

Under certain conditions, a superconductor allows electric current to flow with zero electrical resistance. As a result, electrical energy is not lost through ordinary resistive heating.

As a metaphor for spiritual practice, "leakage" represents the unnecessary loss of mental energy caused by attachment, craving, and mental defilements.

"Complete elimination of leakage" (Āsavakkhaya) can be compared to a life system in which these sources of mental resistance have been removed, allowing the mind to function freely without unnecessary energy loss.

B. Information Entropy Approaching Zero

In thermodynamics and information theory, entropy is associated with disorder and uncertainty.

As a metaphor, the Knowledge of the Destruction of Defilements represents a state in which the mind is no longer disturbed by ignorance, confusion, and mental noise.

Mental processing becomes more orderly, clear, and free from unnecessary disturbance.

(Note: The scientific and academic arguments in this essay are simplified for a general audience. The parallels between modern physics and Buddhist philosophy are interpretive comparisons, not proof that the two traditions arrive at identical conclusions.)