《雜阿含經卷5第104經》
大家好！
最後一段經文，為英文讀者文字解說：
「尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼淨。」
佛法原始教典裡面最初的證果「法眼淨」，
意味著對不能了解的佛法已經清楚，也是修行者幾乎親身去看到（法眼）佛法邏輯的問題，跟一般人沒有辦法相信的因緣果。
親身去觸及佛法邏輯，不管對西方、東方人而言都是很陌生的說法，
因為邏輯一般是用理論去建構的，而這個建構在佛法裡面除了是用大腦去理解理論以外，
更是修行者的肉體親身觸及佛法論述的那個世界。
這個理解內容，已經跨越東西方哲學，
佛陀自己的修行解脫其實是採取這樣的態度與實地的修證，
這跟後來已經宗教化的佛教有著顯著的差別。
而這個修證的內容，
不管是佛學理論或實地的修證也是吸引後代千千萬萬人想追尋的一個內心解脫的聖地。
《104經》記載了一個修行者對佛法的誤解，
經由尊者舍利弗的指導後，到達證入「初果法眼淨」，
我在讀書會指出這經文是少了「過程」的一個記載，原始教典《雜阿含經》整個口誦（述）內容把佛法敘述的很清楚，
但是對於修行者整個證悟必須去成熟個人思想與熟悉佛法內容的修行過程，都省略掉了！
以致以，後代的修行者在修證過程之中，不斷地所謂瞎子摸象各執一詞，
《104經》經文清楚指出一個修行者對佛法的誤解，
經由指導而到達證初果，都在同一經文裡面實現，
這在現實裡面是不可能的。
這是我在《104經》指出來的佛經記載對「修證過程」的省略。
英文讀者的用功一直在我心裏，
這是9月13號的讀書會重點，我用文字再敘述一次。
半寄
Saṃyukta Āgama, Volume 5, Sūtra 104
Greetings, friends of NanZen!
Explanation: the last passage of Saṃyukta Āgama, Volume 5, Sūtra 104 for English readers
"When Venerable Śāriputra explained the Dharma, the monk Yamaka became free from defilements and attained the purity of the Dharma Eye."
In the early Buddhist scriptures, purification of the Dharma Eye” represents the first stage of awakening—a moment when the practitioner directly perceives the nature of Dharma. This is not merely theoretical understanding, but a bodily and mental experiencing ofthe principle of Causes, Conditions, and Karmic Results, known as dependent origination.
Directly encountering the logic of the Dharma in this way is an unfamiliar experience, whether for Westerners or Easterners.
Such realization differs from standard logic or philosophical reasoning. In Buddhism, logic is not just intellectual but also experiential. This unique approach transcends both Eastern and Western philosophical traditions.
The Buddha himself practiced and achieved liberation through this experiential method, which stands in contrast to the later institutionalized or ritualized forms of Buddhism. The depth of this realization—both conceptually and practically—has drawn countless practitioners through the centuries to seek a path of true liberation.
In Sūtra 104, we see a record of a monk who initially misunderstood the Dharma but attained the first fruit (stream-entry) under Śāriputra’s guidance. However, as I mentioned in the study group, this sūtra presents the realization as an immediate event, omitting the necessary preparatory process—intellectual maturation, engagement with the teachings, and meditative cultivation.
This omission has implications for practitioners today. Without understanding the gradual path, many approach the teachings blindly, interpreting them inconsistently—like the parable of the blind men and the elephant.
Sūtra 104 compresses the misunderstanding, correction, and realization into a single narrative, but such a sudden transformation is unrealistic. This compression represents a textual gap regarding the actual path of practice.
This was the focal point of our study session on September 13, and I’ve written it out here for the benefit of English-speaking practitioners who may not have been present.
Master Banji
