跨時空而來7-4
意解脫身做證
想起才兩三年前，有一天我在讀純德社長給我的《雜阿含經》資料，想給他一些建議。
讀到「意解脫身作證」的時候，
台灣新竹的斌宗法師現身，
指著「意解脫身作證」，這六個字問我這是什麼意思？
他看不懂。
這也是我從未有的經驗，我一時楞住了！
然後馬上解釋給他聽。
他們那個時代完全沒看過《雜阿含經》，
都已經往生那麼久，他的意識還是這麼用功的在努力前進。
（「意解脫身作證」，
是指佛法完全明白以後，肉身會跟著起變化——證入。）
這之前的文章也解釋過了，
這件事在南禪的讀書會上我有提起過。
南禪惠淑師姐，很高興地把她家斌宗法師解釋的《般若心經》拿來給我看。
真正有修行的佛法大德，努力的精神一直都在的。
難道這樣的經歷也是魔境嗎？
台灣人你夠了吧？
不要再誣蔑聖者，請自重。
這是我最後一次提出最嚴厲的指控。
半寄
（參考出處）
雜阿含1091經[正聞本1194經/佛光本1079經](魔相應/八眾誦/祇夜)(莊春江標點)
如是我聞：
一時，佛住王舍城毘婆羅山七葉樹林石室中。
時，有尊者瞿低迦住王舍城仙人山側黑石室中，獨一思惟，不放逸行，修自饒益，時受意解脫身作證，數數退轉，一、二、三、四、五、六反退，還復得時受意解脫身作證，尋復退轉。
AI 摘要
斌宗法師（1911年—1958年），臺灣彰化鹿港人，俗姓施，是日治及戰後時期臺灣著名的天台宗高僧、詩人，被譽為「詩僧」。他開創了臺灣佛教界重視經教、公開講經弘法的先河，對正法在臺灣的流布影響深遠。
Across Time and Space—7-4
“Experiencing and Realizing Liberation of the Mind”
I remember that only two or three years ago, there was a day when I was reading the materials from the Saṃyukta Āgama that President Chunde had given me, in order to offer him some suggestions.
When I came across the phrase “experiencing and realizing liberation of the mind,” Venerable Master Binzong from Hsinchu, Taiwan, appeared before me.
Pointing to the six Chinese characters “意解脫身作證,” he asked me, “What does this mean?”
He could not understand it.
This was also an experience I had never had before, and I was stunned for a moment!
Then I immediately explained it to him.
In their era, they had never seen the Saṃyukta Āgama at all.
Even though he had passed away such a long time ago, his consciousness was still diligently striving to move forward.
(“Experiencing and realizing liberation of the mind” means that after one has completely understood the Buddha Dharma, the physical body will undergo corresponding changes—this is what it means to realize the teaching directly.)
This was also explained in an earlier article.
I mentioned this experience at a NanZen study club before.
Huishu, a senior laywoman of NanZen, was very happy to bring me a copy of the Heart Sutra as explained by her teacher, Venerable Master Binzong, for me to read.
True great practitioners and eminent Buddhist masters retain this spirit of diligent striving all the way through.
Could an experience like this possibly also be a demonic state?
People in Taiwan, enough already, okay?
“Experiencing and Realizing Liberation of the Mind”
I remember that only two or three years ago, there was a day when I was reading the materials from the Saṃyukta Āgama that President Chunde had given me, in order to offer him some suggestions.
When I came across the phrase “experiencing and realizing liberation of the mind,” Venerable Master Binzong from Hsinchu, Taiwan, appeared before me.
Pointing to the six Chinese characters “意解脫身作證,” he asked me, “What does this mean?”
He could not understand it.
This was also an experience I had never had before, and I was stunned for a moment!
Then I immediately explained it to him.
In their era, they had never seen the Saṃyukta Āgama at all.
Even though he had passed away such a long time ago, his consciousness was still diligently striving to move forward.
(“Experiencing and realizing liberation of the mind” means that after one has completely understood the Buddha Dharma, the physical body will undergo corresponding changes—this is what it means to realize the teaching directly.)
This was also explained in an earlier article.
I mentioned this experience at a NanZen study club before.
Huishu, a senior laywoman of NanZen, was very happy to bring me a copy of the Heart Sutra as explained by her teacher, Venerable Master Binzong, for me to read.
True great practitioners and eminent Buddhist masters retain this spirit of diligent striving all the way through.
Could an experience like this possibly also be a demonic state?
People in Taiwan, enough already, okay?
Please stop slandering the saints and show some self-respect.
This is the last time I will make such a serious accusation.
Master Banji
(Reference)
Saṃyukta Āgama, Sutra 1091 [Zhengwen edition, 1194 / Foguang edition, 1079] (Corresponding to the Māra section / Eight Assemblies Recitation / Geya), punctuation by Zhuang Chunjiang.
“Thus have I heard:
At one time, the Buddha was staying in the stone chamber in the Seven-Leaf Grove on Mount Vepulla in Rājagṛha.
At that time, the Venerable Godhika was staying in a black stone chamber on the side of the Sage Mountain in Rājagṛha. Living alone, he contemplated inwardly, practiced diligently without negligence, and cultivated for his own welfare. At times he experienced and realized liberation of the mind, but repeatedly fell back from it—once, twice, three, four, five, and six times. He again attained that state of experiencing and realizing liberation of the mind, and soon afterward fell back from it again.”
AI Summary
Venerable Master Binzong (1911–1958), born in Lukang, Changhua, Taiwan, with the lay surname Shi, was a renowned Tiantai Buddhist monk and poet in Taiwan during the Japanese colonial period and the postwar era. He was known as the “Poet Monk.” He pioneered the emphasis on Buddhist scriptures and the public teaching and propagation of Buddhism in Taiwan, and his influence on the spread of authentic Buddhist teachings in Taiwan was profound.
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