跨時空而來4 (傲慢—無禮）
早上感應中看到一位印度讀者，
竟然要求我學習印度語？
坦白說：我寫出的佛法，願意看下去的讀者，必然覺得有一定的養分在裡面，
而汲取這些養分，讀者不費吹灰之力，
但卻是我個人幾十年的心血，
沒有感謝，竟然還提出要求！
不禁讓我想到佛法對精神體上的「慢」，
為什麼到了阿羅漢果還要提出？
我在南禪讀書會的講課，裡面說到了阿羅漢果的「五上分結」已經是非常輕微的情緒，竟然還提到「慢」的問題，
我個人花了10年去解開「慢」在「五上分結」還要提出的迷思？
我認為「慢」的存在是一種自我封閉，人一旦自我封閉，就是自斷成長之路。
而這一些人類精神體的傲慢，到了修行者的心裡感應中一清二楚！
一種清楚具體的慢，如何開展無色？
要求我學習印度語，讓印度「唯識學」聖者，馬上掉出眼淚，
我已經忘了，祂還提醒我要寫出來。）
半寄
「AI資料：斷五下分結（身見、戒禁取、疑、貪欲、嗔恚） 證 阿那含果（三果）。
斷五上分結（色愛、無色愛、掉舉、慢、無明）證 阿羅漢果（四果）。
（本文12號下午3:30分左右貼出）
（唯識學聖者說：天路這樣開展！
祂第一次開口說中文，
本來都用意念溝通。）
Across Time And Space 4 (Arrogance — Disrespect)
This morning, I perceived an Indian reader
who demanded that I learn an Indian language.
Those who continue reading my Dharma writings must find value in them.
They receive that value effortlessly,
yet it comes from decades of my work.
There was no gratitude—only demands.
This brought to mind the Buddhist teaching on “conceit.”
Why is it still present even at the Arhat stage?
In my NanZen study club lectures, I explained that the five higher fetters are already extremely subtle—
yet conceit is still included.
It took me ten years to understand this.
Conceit, I believe, is a form of self-closure.
Once one closes oneself off, growth stops.
Such arrogance is clearly seen in a practitioner’s inner awareness.
With such defined conceit, how can one enter the formless?
(P.S. True refinement comes through dialogue with the advanced.
That request to learn an Indian language moved a Yogācāra sage to tears.
I had forgotten this, but was reminded to write this down.)
Master Banji
AI Data:
Eliminating the five lower fetters—self-view, ritual attachment, doubt, desire, and ill will—leads to the third stage (Anāgāmi).
Eliminating the five higher fetters—form attachment, formless attachment, restlessness, conceit, and ignorance—leads to the fourth stage (Arhat).
(This article was posted around 3:30 PM on the
(A Yogācāra Sage Said: “This Is How the Heavenly Path Develops!”
It was the first time the sage spoke Chinese.
Previously, we communicated through thought alone.)
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