靈魂交換術 2
其實你去修任何的法門，包括禱告都會發生宗教經驗，只是這些宗教經驗，看你自己有沒有辦法解讀。
佛法在修行經驗這方面，一定是修行者自己必須處於明白的狀態下，
像太虛大師可以完整說出他的「念頭斷掉」的整個過程，
還有2月讀書會剛說過的，
「254經 二十億耳尊者說：
他證得阿羅漢果 他跟世尊報告他的自證境界是六解脫:
離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。」
很多的佛經記載跟佛法歷史，多的是佛法修行者完整說出他們證悟的內容，清楚與明白，ㄧ直是佛法證入解脱必定得有的智慧，
如果你告訴別人說我有佛法的解脫經驗，但卻說不出具體內容，
那頂多只能說那是對於佛法的法喜。
我個人修行早期很謹慎於影片中修行者的帶領，看似一位得道高僧，卻是一場亂七八糟，只是擁有一些技術擅長於幻化的僧人，
年輕時候到台灣一個有名的道場，我問其中一位出家眾，他師父對內部教什麼？
他說：他們唸的大悲咒會讓狗玩具動起來，
我很認真地再確認一次，真的是玩具！
我還沒有進到裡面，在大門口就溜了。
半寄
Soul-Exchange Techniques 2
In fact, whenever you practice any spiritual method—even prayer—you may have religious experiences. The key point is whether you are able to interpret those experiences yourself.
In Buddhism, however, when it comes to experiences in practice, the practitioner must remain clearly aware and understand what is happening.
For example, Master Taixu was able to describe in full detail the entire process of what he called the “cessation of thought.”
And as we mentioned in the February study club:
In Sutta 254, Venerable Sona Kolivisa reported his own realizationto the Buddha after attaining arahantship. He described his realization as the attainment of six liberations:
In many Buddhist scriptures and throughout Buddhist history, practitioners who attained realization were able to clearly described their awakening experiences in detail.
Clarity and understanding have always been essential wisdom required for entering liberation in the Buddha’s teaching.
If someone tells others that they have experienced liberation through the Dharma but cannot explain the experience in concrete terms, then at most it can only be considered a kind of joy or inspiration from the Dharma.
In the early years of my own practice, I was very cautious about following practitioners shown in videos. Some appeared to be highly accomplished masters, but in reality it was often a complete mess—just monks who possessed certain techniques and were skilled at creating illusions.
When I was young, I once visited a famous temple in Taiwan. I asked one of the monks there what their teacher actually taught internally.
He replied, “When we chant the Great Compassion Mantra, it can make a toy dog move.” I double-checked very carefully—it really was a toy.
I didn’t even step inside. I turned around and left right at the gate.
Master Banji
靈魂交換術3
之前我有寫過，西藏有一部電影敘述一位格西（西藏佛學博士）
入定三年的前後故事，
我在看過這部影片以後，才願意在讀書會去說明入定的情形，
不然連我內部的學習大德們，都會覺得我口說無憑，一般都認為入定以後，就可以出神入化，就可以成佛、成道了！
但我研究過三昧，入定的情形，知道不是那麼一回事。
看過那部電影，我也才真正明白，入定其實是有技術性傳承的，視野拉遠一點，就會看到又是不同的一面。
跟漢傳的高僧在有入定經驗以後，一定的人格轉變、穩定，在那個格西身上完全看不到，
這跟有三年入大定的實際經驗事實，完全搭不上！
整個電影非常誠實的呈現，也讓觀眾知道「有功力的入定與技術性的入定」其實是判若兩人的，
上次去社團純德社長還提到這部電影，他也分享過其他的社員，我已經找不到了。
半寄
Soul-Exchange Techniques 3
I once wrote about a Tibetan film that tells the story of a Geshe (a Tibetan Buddhist scholar) and the events surrounding his three-year meditation retreat.
After watching that film, I finally felt willing to explain the state of deep meditation in our study group. Otherwise, even many respected practitioners within my own learning circle would feel that my words lacked proof. Most people tend to think that once someone enters deep meditation, they can perform extraordinary abilities, transform freely, or even become enlightened.
But through my own study of samadhi and meditative absorption, I know that it is not really like that.
It was only after watching that film that I truly understood something important: entering deep meditation actually involves a kind of technical lineage or method of transmission. When you widen your perspective, you begin to see a very different side of it.
In the Chinese Buddhist tradition, when great monks have genuine experience of deep meditation, there is usually a certain transformation and stability in their character. But in that Geshe, none of those qualities could be seen.
This does not correspond with what one would expect from someone who had supposedly spent three years in deep meditation.
The film presents everything very honestly, and it allows viewers to see clearly that meditation with real inner realization and meditation achieved through technique alone can be entirely different in nature.
Last time I visited the association, President Chunde also mentioned this film. He said he had once shared it with other members, but now I can no longer find it.
Master Banji
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