增加說明3 Supplementary Note 3

 增加說明3

來看看漢人中國大陸的虛雲老和尚入定的情形，

由虛老可以看出，縱使能入定了，也未必通達佛法！

但能入定一定是一個深厚的基本功力，更何況是深定。

台灣還有當年拜見過廣欽老和尚的大德們，應該清楚入大定過的人體真實狀態，

這才是真實的功力。

（我認為，我寫過的文章裡面，
已經連貫過這今天寫出的內容，
只是讀者很喜歡斷章取義，
不願意求證，也不願意多讀，
只喜歡趕快抓住我的辮子似的！
哪裡錯了又哪裡錯了？
而其實是根本沒有讀我的文章。）

半寄

以下AI資料：

在禪宗與佛學的修證體系中，「能入定」與「已開悟」是兩個截然不同的層次：

一、 悟前能定：打通「功夫」，但尚未「見性」

虛雲老和尚在 1895 年（56 歲）於高旻寺茶杯落地開悟之前，就已經具備了極深厚的定力（例如在終南山煮芋頭，一入定就是半個多月）。

當時的狀態： 這屬於禪定功夫（定力）。

此時雖然能伏住煩惱、萬念俱灰、前念已滅後念未生，

甚至能一坐幾天幾夜不知時間流逝，但**「疑情未破，尚未明心見性」**。



二、 觸緣開悟：從「定」突破到「慧」

直到高旻寺打禪七期間，他帶著極強烈的疑情（參話頭），

在沸水燙手、茶杯摔碎的「啪」那一響瞬間：

根塵脫落，疑情頓斷。

悟前的定： 早期老和尚雖然能入大定數日，但那屬於禪定功夫（修持的手段與過程），尚未突破最後一道關卡（破祖師關、明心見性）。




悟後的定： 經過高旻寺茶杯落地破參後，他的入定與行住坐臥，都是在**「性定」與「無分別智」

**中運用自如，不再屬於單純的世間深定，而是「定慧等持」的禪宗大般若體現。

虛雲1840-1959

Supplementary Note 3

Let us take a look at the state of meditation and samādhi experienced by the Chinese Buddhist master, Venerable Master Xuyun (虛雲老和尚).


From Venerable Xuyun’s experience, we can see that even if a person is genuinely able to enter deep samādhi, it does not necessarily mean that he has fully understood or penetrated the Buddha Dharma.


However, the ability to enter samādhi is certainly an indication of a profound foundation in spiritual practice—especially when one is able to enter a state of deep samādhi.

The people in Taiwan having personally met Venerable Master Guangqin (廣欽老和尚) in those years should have a clear understanding of 
what a person is really like after entering deep samadhi.


This is what I consider genuine spiritual practice and real inner attainment.

In my view, the articles I have written previously have already presented these points as a continuous and coherent line of thought. However, many readers seem to enjoy taking isolated sentences out of context. They are unwilling to verify what I have actually written, and they are unwilling to read the articles in full. Instead, they seem eager to find something to criticize, as though they were looking for a loose end to use against me and say, “Here! You are wrong again!”


But in reality, they have simply not read my writings carefully or completely.

Master Banjji

(AI Data below)

In the practice and teaching system of Zen Buddhism, being able to enter samadhi and having attained enlightenment are two very different levels.

1. Being able to enter samadhi before enlightenment: developing deep practice, but not yet realizing one’s true nature

Before Elder Master Hsu Yun experienced awakening at Gaomin Temple in 1895, at the age of 56, he had already developed extremely deep meditative concentration.

For example, while practicing in the Zhongnan Mountains, he once entered meditation after cooking taro and remained in that state for more than half a month.

At that time, this was a form of meditative practice and concentration.

He was able to quiet his thoughts and temporarily overcome disturbing emotions. There could be a state in which one thought had ended and the next thought had not yet arisen.

He could even sit in meditation for several days and nights without realizing how much time had passed.

But his fundamental doubt had not yet been completely resolved, and he had not yet realized his true nature.

2. Awakening through a sudden trigger: moving from concentration to wisdom

Later, during a seven-day Zen retreat at Gaomin Temple, he practiced with very strong determination and continuously investigated the meditation question, or hua tou.

Then, at the moment when his hand was burned by boiling water and the teacup suddenly fell and broke with a loud sound, something happened:

His attachment to the separation between subject and object suddenly fell away, and his deep doubt was completely broken.

Before awakening, his ability to enter deep meditation for many days was a form of meditative concentration. It was an important method and stage of practice, but he had not yet passed the final barrier of Zen realization—realizing his true nature.

After the awakening associated with the broken teacup at Gaomin Temple, his meditation was no longer simply a matter of entering a deep meditative state.

His practice in sitting, standing, walking, and daily activities was said to be grounded in “the samadhi of one’s true nature” and “non-discriminating wisdom.”

In other words, concentration and wisdom were integrated. This represents a deeper level of Zen practice, rather than merely achieving a profound state of worldly meditation.