增加說明12 Supplementary Note 12

 增加說明12

心的寂止

「心的寂止」，這句話所有的佛法系統都在教導。

「心寂止」到一個階段，必定是「入定」，

因為人體不可能一直操控自己的所有感官、大腦，都是寂止的？

之前不知道誰提過，你能直視太陽多久？

所以對於「寂止」能到哪個地步？

它必須確定要能起什麼轉化作用，才能維持下去。

屬於修行的，必定要有其深化的功力，

才能繼續往前走。

而不是一直要求人體該如何？

人體又該如何？

一下子不執著，一下子無所得？

把整個修行割離的像分裂症？！

而「心」的問題一直無止境的擴張，成了「唯心」泛論，

屬於人體、人腦的寂止，在佛學教學被延伸至荒謬的地步？！

其基本功力就是專注，專注以後也不是無止無盡的擴張，

既然是佛法修行，它必須被歸納到「四禪八定」來作說明。

按著《原始教典雜阿含經》已經有的資料，

整個脈絡研究下去，給辛苦的修行者一個答案。

一個「寂止的心」所牽涉到的問題太複雜了，

必須要把心跟感官，

還有人體究竟能維持只是「理論性的心」多久？

都必須釐清楚。

半寄

以下AI資料：

「修行不是為了追求神祕力量，而是要從最基礎的「心的寂止」出發」

出自《達賴喇嘛說止觀：達賴喇嘛給初發心修行人的第三個錦囊》
（英文原書名：
Searching for the  Self: Volume 7 of The Library of Wisdom and Compassion）。

Supplementary Note 12 — 

The Stillness of the Mind

The idea of “the stillness of the mind” is taught in Buddhist traditions, regardless of which particular Buddhist system one follows.

When the mind reaches a certain level of stillness, it must eventually enter a state of meditative absorption (samādhi).

After all, it is impossible for the human body to keep controlling all of its senses and brain activity while maintaining complete stillness indefinitely.

Someone once asked a simple question: How long can you look directly at the sun?

So, when we talk about the “stillness of the mind,” how far can this stillness actually go?

There must be a clear understanding of what kind of transformation this stillness is supposed to produce before it can be sustained.

Anything that is truly part of spiritual practice must involve deeper training and development if the practitioner is to continue moving forward.

It cannot simply be a matter of constantly telling the human body what it should do and what it should not do.

One moment, we are told not to be attached.

The next, we are told that there is nothing to attain.

Does this eventually separate the different parts of spiritual practice from one another, almost as if the practice itself has become fragmented?

At the same time, the discussion of the “mind” keeps expanding without limit, eventually turning into a broad and generalized theory of “mind-only.”

Has the idea of stillness involving the human body and brain been extended to an absurd degree in Buddhist teaching?

The basic ability involved is concentration.

But even after concentration has been developed, this does not mean that it should be expanded endlessly without limit.

If this is genuinely Buddhist practice, then it needs to be understood and explained within the framework of the Four Dhyānas and Eight Samādhis.

Based on the material already found in the Early Buddhist Scriptures, 

the Saṃyukta Āgama, we should study the entire development and context of these teachings and seek an answer for those who have worked so hard in their practice.

The questions surrounding a still and quiet mind are far more complicated than they may appear.

We need to clearly distinguish between the mind and the senses, 

and we also need to understand how long the human body can actually maintain what may be only a theoretical state of mental stillness.

Master Banji

 

(AI Data) 

“Spiritual practice is not about seeking mysterious or supernatural powers. Instead, it should begin with the most basic practice: 

the stillness of the mind.”

This statement comes from The Dalai Lama on Calm-Abiding and Insight Meditation: The Third Piece of Advice for Beginners, from the book:

Searching for the Self: Volume 7 of The Library of Wisdom and Compassion.