印度聖者-空法
10月20號的文章說：
印度聖者凌晨1:30把我弄醒，把中觀學派的照片塞到我腦袋，
我意識到他跟我去台南讀書會聽了「中觀20品」部分講解，他聽了大概滿意要我寫空法。
昨天23號早上他的侍者要求他回去印度，
他用流利的中文跟我說：這邊還沒有人，他不會回去，留下來看照我，
而且這段期間他跟我交流的空法讓他功力再次大進，他很感謝我！
到了下午，他在半空中對我大喊，你說的空法與時間併行在這裡，他的速度比之前快了一百倍！
所有的快樂，都比不上一位對你講解的內容心神領會並且實證的人物。😄
印度聖者來之後的一個月，就已經跟我照會過說：我講解的空法對他有利益，
讓我有一點錯愕！
上篇文章寫過虛雲老和尚2019年就已經來找我，
但事實上他們對於本身的佛法再進展幾乎是沒有意願的，
因為他們受儒家思想影響，了解的佛法跟印度聖者是不一樣的，以儒家傳統而言，虛老的修行已經到了頂尖的地步！
但這種頂尖一直遊走在儒家道德的溫良恭儉裡面，再加有修行入定的神通。
虛老本身所熟悉的思想已經沒有再擴展空間了，所以不會認為自己需要再吸收什麼？
印度聖者身處的印度環境及他們的數理觀念，讓他們知道還有擴展的空間，
這兩者之間的知識及周遭環境的認知就相距非常遠了！
記得我年輕的時候，看過一位在美國的華人修行者竟然大剌剌在雜誌寫說：
他身處藩邦，ㄧ句英文都不學，
我當時看到這文章，驚訝程度只能用突兀、錯亂形容，
他是修行者，應該再吸收其他民族的智慧，才能正確的引導別人，
把身處的國家視為藩邦，是一種己身民族給的教育錯誤，
還是他個人無知到底了？
路走遠了，才知道你只能跟眼界開闊的人們聊上幾句，
看過場面及眾多人事的人們，懂得什麼是真實的能力。
半寄
The Indian Sage — The Dharma of Śūnyatā
In my October 20 article, I wrote that the Indian Sage woke me up at 1:30 a.m. and implanted images of the Madhyamaka school in my mind.
I realized that he had accompanied me to the Tainan study club and listened to part of my explanation of Chapter 20 of Nagarjuna’s Middle Way: Mulamadhyamakakarika. He seemed satisfied with my explanation and wanted me to write about the Dharma of Śūnyatā.
On the morning of October 23, his attendant asked him to return to India. He spoke to me in fluent Chinese, saying, “There is still no one here. I will not return to India. I will stay here to watch over you.”
He also told me that the discussions of the Dharma of Śūnyatā we had shared during this period had enabled him to make another major advance in his practice. He was very grateful to me!
That afternoon, he shouted to me from the air, “The Dharma of Śūnyatā you described operates in parallel with time. Here, my speed is a hundred times greater than before!”
Nothing compares with the joy of encountering someone who fully grasps what you explain and puts it into practice. 😄
Just one month after the Indian Sage arrived, he had already communicated to me that my explanation of the Dharma of Śūnyatā had benefited him. This left me somewhat astonished!
As I wrote in my previous article, Venerable Master Xuyun had already come to see me in 2019.
Yet, in terms of further developing their own understanding of Buddhism, they had shown almost no inclination to do so.
The reason was that they had been influenced by Confucian thought. Their understanding of Buddhism differed from that of the Indian Sage. According to traditional Confucian standards, Venerable Master Xuyun had already attained the highest level of spiritual cultivation.
However, this supreme level of cultivation remained within the Confucian virtues of gentleness, kindness, respectfulness, frugality, and humility, together with the extraordinary abilities associated with meditative absorption.
The familiar intellectual framework within which Venerable Master Xuyun operated no longer seemed to offer room for expansion. Consequently, he would not have thought there was anything further he needed to learn.
By contrast, the Indian Sage's environment in India, along with the mathematical and logical perspectives familiar to people there, enabled him to recognize that further expansion was still possible.
The difference between these two approaches to knowledge and their respective understandings of the world around them was enormous!
I remember reading a magazine article when I was young in which a Chinese spiritual practitioner living in the United States openly declared that he was living in a foreign land and would not learn even a single word of English.
When I read this, I was astonished. His attitude seemed so out of place that I found it difficult to understand.
As a spiritual practitioner, he should have continued to learn from the wisdom of other peoples. Only by doing so could he guide others appropriately.
To regard the country in which one lives as a foreign domain is either the result of educational misconceptions inherited from one's own ethnic culture or a manifestation of profound personal ignorance.
Only after traveling a long way do you come to realize that meaningful conversations are possible only with people who have broad horizons.
Those who have experienced the wider world and encountered a great variety of people and situations understand what genuine ability truly is.
Master Banji
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