佛陀的教導2 (證量的傳達（法性）) Teachings of the Buddha 2 (Communication of Realization (Dharma Nature))

 佛陀的教導2

證量的傳達（法性）

記得我剛開始看到《原始教典阿含經》的時候，也震驚到恐慌的地步，

（《雜阿含經》有很多當時的修行者生老病死的記載）

因為我們在北傳佛法，所謂的大乘佛教裡面浸泡太久，

覺得完美是理所當然，宗教不都是給予人們一個完美的庇蔭所嗎？

當所有的證據都指向《原始教典雜阿含經》大部分才是佛陀親口所說的時候，

不得不去面對這個事實。

前面提過，我花了很多時間，去剝離大腦吸收的所謂完美跟神話，

強迫自己睜開眼睛面對生活的事實，

再對照《雜阿含經》去做修行，

例如；被毒蛇咬死是一個事實，印度蛇類更多吧！

不可能因為在實踐修行，蛇就自己避開你，
但你在環境中如何體悟，自己跟生存的恐懼？
在佛法因緣條件教導下，努力的思維佛法，讓恐慌能夠被自己克服，進而帶來實質性的進步。

我在六月的南禪讀書會有指出，這種進步，猶如運動選手的跨欄能力，能跨的欄愈多，累積的功力當然就日漸加深！

能夠體悟無常（變動）、無我（條件、空）的修行者，

相信他得到的一切必然是滿足的、

安詳的，

這種已經親證（得到）佛陀所教導境界修行者，肉體生死ㄧ樣會有痛苦，

但已經有自己的所得（親證）的行者，在證量的境界中，安詳處理肉體的死亡。

半寄

（詞彙說明：

我在證量的傳達使用（法性），

是想要說明證悟的修行者，在證入境界後，自然產生的證量持身——法性。

以下專有名詞：

「在佛教哲學中，「法性」（梵語：Dharmatā）是一個核心概念，字面上的意思是**「諸法的本性」或「一切現象的真實本質」）

Teachings of the Buddha 2 (Communication of Realization (Dharma Nature))

 

When I first encountered the Early Buddhist Āgama texts, I experienced a profound sense of shock, even fear. (The Saṃyukta Āgama contains numerous accounts of practitioners undergoing birth, aging, illness, and death.)

 

Having been immersed for so long in Northern (Mahayana) Buddhism, we tend to take the idea of “perfection” for granted. Isn’t religion supposed to offer a kind of perfect refuge?

 

But when the evidence increasingly points to the Saṃyukta Āgama as containing a large portion of the Buddha’s actual words, we have no choice but to face that reality.

 

As previously mentioned, I devoted considerable time to deconstructing internalized notions of perfection and mythology. I compelled myself to confront the realities of life directly, and then engaged in practice based on the Saṃyukta Āgama.

 

For instance, being bitten to death by a poisonous snake is simply a fact of life. India has many snakes—spiritualpractice does not mean they will avoid you.

The essential issue is: how one understands and responds to fear within such 

 

Through the Buddha’s teaching on dependent origination and conditionality, one trains the mind to reflect on the Dharma. In this way, fear can be gradually overcome,leading to real inner progress.

 

As noted in NanZen study club this June, this progress resembles the development of a hurdler: the more hurdles one clears, the stronger and more skilled one becomes.

 

For those who truly realize impermanence (constant change) and non-self (conditionality and śūnyatā), what they gain is naturally a sense of fulfillment and peace.

 

A practitioner who has personally realized the state taught by the Buddha will still experience physical pain and death.

 

But with genuine realization, one can face the death of the body with deep calm and composure.

 

Master Banji

 

(Explanation of Terms

When I use the term Dharmatā (the nature of reality) in discussing the communication of realization, I am referring to the natural state that arises in a practitioner after genuine awakening.

For a realized practitioner, this realization is not just an understanding—it becomes a stabilizing force that naturally supports and sustains their being. This is what I mean by realization embodying and maintaining itself as Dharmatā.

 

Terminology:
In Buddhist philosophy, Dharmatā (Sanskrit) is a core concept. It literally means “the nature of phenomena” or “the true essence of all things.”)