因明學想法後記2 Postscript of Thoughts on Hetuvidyā (Buddhist Logic)2

因明學想法後記 2

 

我曾經在寫過的文章說：其實現在佛教使用的佛法資料，

很多是佛陀早就不要用的印度婆羅門思想又全部撿回來修行，

這一筆胡塗大帳怎麼說呢？

 

成為修行者與當好人是截然不同的兩回事，

人性貪瞋痴講來講去像計算機，

修行者不能在基礎底層中往上做超越，

計算機拿一堆要帶進棺材嗎？

 

跟我之前講的一樣，你資料充足、思考充足就已經解脫一半。

 

半寄

 

Postscript of Thoughts on Hetuvidyā (Buddhist Logic)2

In a previous essay, I mentioned that much of the Buddhist doctrine studied and practiced today actually derives from Brahmanical thought—ideas that the Buddha himself had long discarded, yet which later practitioners picked them up again for practice. This creates a rather confusing situation—how should we understand such a contradiction?

To be a spiritual cultivator is something wholly distinct from merely being a good person. Discussions about human greed, anger, and ignorance go in endless circles, like calculations performed by a machine. Unless a practitioner transcends this basic mechanism, no true progress can be made.After all, what is th point to bring a pile of accumulated “data” into the grave? 

As I’ve said before, once your information is sufficient and your thinking is clear, you are already halfway to liberation.

 

Master Banji

 

 

AI資料：虛幻、夢幻   「虛幻」和「夢幻」的概念，毫無疑問是印 度哲學中非常古老且核心的思想。 這個概念主要體現在印度兩大哲學體系中： 1. 印度教（吠檀多派）的核心概念：摩耶 (Māyā) • 梵文： Māyā（摩耶） • 最早出處： 這個詞最早出現在印度最古老 的文獻**《梨俱吠陀》**中。 • 主要含義： • 幻象／幻力： 摩耶意為「幻像」，它是一 種神聖的力量或神通，是至高實體——梵  (Brahman) 顯現出多樣化、有限的世間萬物的能力。 • 世界的本質： 根據印度教的吠檀多不二論 （Advaita Vedānta），只有梵是真實的（真 諦）， 而我們所感知到的這個有生有滅、充滿二元 對立的現象世界，就是由摩耶所創造的幻 象。 • 目的： 人們因為無明（無知）而被摩耶所 覆蓋，將這個虛幻的世界視為真實，從而導 致輪迴之苦。必須破除摩耶的幻像，才能證 悟到自己與梵（終極真理）合一。   2. 佛教（特別是大乘佛教）的核心概念：空性 (Śūnyatā) • 梵文： Śūnyatā（空性） • 主要含義： • 無自性： 佛教並不主張有一個像「梵」那 樣的終極實體，而是認為一切現象（諸法） 都是因緣和合而生，沒有獨立、永恆不變的 實體或自性。 • 如夢如幻： 由於一切法都是因緣暫時組合 的，不具實體，因此它們的狀態被比喻為 「如幻、如夢、如泡、如影、如露、如電」（出自《金剛經》）。 • 這與摩耶所指的「虛幻」有異曲同工之 妙，即現象界是不實、不穩固、不值得執著 的。佛教哲學家們也繼承並發展了奧義書中 「世界如幻」的觀點。

 

 

AI Data: The ideas of “illusion” and “dreamlike reality” are very old and important in Indian philosophy. They appear mainly in two major traditions: 1. In Hinduism (Vedānta Philosophy): Māyā • Sanskrit Word: Māyā • First Mentioned In: The Rigveda, India’s oldest scripture. • Meaning: o Māyā means “illusion” or “magic power.” It is the divine power that makes the one ultimate reality, Brahman, appear as the many things in the world. o In Advaita Vedānta (the non-dual philosophy), only Brahman is truly real. The world we see—full of changes and opposites—is just an illusion created by Māyā. o Because people are ignorant of this truth, they mistake the illusion for reality and suffer in the cycle of rebirth. When they see through Māyā and realize their unity with Brahman, they are freed. 2. In Buddhism (Especially Mahāyāna): Śūnyatā • Sanskrit Word: Śūnyatā • Meaning: o Buddhism does not believe in a permanent reality like Brahman. It teaches that everything exists only because of causes and conditions, and nothing has a lasting, independent self. o Since everything is temporary and dependent, all things are said to be “like a dream, an illusion, a bubble, a shadow, like dew or lightning,” as taught in the Diamond Sūtra. o This is similar to the Hindu idea of Māyā: the world we see is not truly real and should not be clung to. Buddhist philosophers expanded this insight into a comprehensive theory of "śūnyatā."

 

 

因明學想法後記Postscript of Thoughts on Hetuvidyā (Buddhist Logic)

 因明學想法後記

 

最近南禪各處的讀書會都反應一個問題，他們也有在想「無我」的問題，但似乎都沒有進展。

《雜阿含經》經文不斷提起「有知、有覺及精進」這一類的教學，

我想了想去把以前讀過的又挖出來寫，寫「因明學想法」只想告訴對佛法用功的大德們，其實會證悟的大德包括佛陀本身都是雄厚資本的。

 

資本不夠，你可以入禪定修個三昧，而歷代佛教高僧修入禪定者，從不匱乏。

但是我們可以從《六祖壇經》看出這裡面暗藏了多少危機，

應該是教解脫學的，結果全部是泥沼。

坦白說在中國大陸很多出家的大德都是儒家學者來的，

但對於佛經傳導錯誤這一塊卻束手無策到驚人的地步，（或根本無感）

這一事實說明了什麼？

 

經文裡面的「有知、有覺」只是第一個覺知，

但這個覺知如果沒有靠雄厚的佛學底層來延續，代表你的手裡沒有任何的資訊武器，這是沒有辦法往前走的，

精進也沒有用，因為你不知道要精進什麼？

 

以上就提供參考。

半寄

 

 

Postscript of Thoughts on Hetuvidyā (Buddhist Logic)

 

Lately, members of NanZen study clubs have all raisedthe same issue. They contemplate on the notion of “non-self,”, yet nothing seems to move forward.
The Saṃyukta Āgama often speaks of “awareness, mindfulness, and effort.” Reflecting on this, I decided to revisit my earlier studies and write down some reflections on Buddhist logic.
My main message is this: those who attain enlightenmentincluding the Buddha himself—are all supported by a profound foundation.

 

Without sufficient foundation, one may still enter deep meditation and attain samādhi; after all, great meditators have never been rare in Buddhist history.
But The Platform Sutra reveals the hidden dangers in such practice.
Teachings meant for liberation can easily turn into confusion and stagnation instead.

 

In mainland China, many eminent monks were originally Confucian scholars. Yet when it comes to correcting misinterpretations in the transmission of the scriptures, they are utterly powerless or even completely insensitive—and that fact itself is alarming.

The “awareness” mentioned in the scriptures is only the first step. Without solid foundation in Buddhist learningto sustain it, just like lacking “informational weapon” in one’s hands, there is no way to advance further.
Even diligence is of no use, because you don’t know what you are being diligent about.

This is just for your reflection.

 

Master Banji

 

因明學想法6-7 Thoughts on Hetuvidyā (Buddhist Logic) 6-7

因明學想法6

 

我們任意在佛學大辭典或是AI所有的資料都可以看到虛幻不實或是夢幻或是圓滿，所有的佛法AI資料都說佛學講圓滿。

 

《中觀論》也講「因緣所生法」，但因緣條件裡面是虛幻嗎？

 

《中觀論》不承認虛幻的，所以要透過思辯，如果一切現象界本身是虛幻的，

則第一個條件的建立就已經是不存在了！

虛幻的東西需要辯論嗎？要辯論什麼？

虛幻的東西需要去努力嗎？ 要努力什麼？

 

（不客氣地說或許這是印度文化裡面有的一種錯誤的認知，而我們不需要學習。）

只要有一點因明概念，就可以思考出第一個條件的建立就是錯誤的，

但想了解已經根深蒂固的虛幻、夢幻是不對的，卻需要透過很紮實與精密的思辯才能破解它，有時想想也哭笑不得！

 

而已經指出的生老病死卻一定要圓滿，這兩個像分裂症的存在，也不知道怎麼處理才好？

面對生老病死、面對成住壞空的變動-則智慧無限-真正的解脫。

 

這一些需要思辨的佛學思想，如果沒有努力去跨越難關，是不可能得到佛法的果實。

半寄

 

（半寄：因為因緣條件是暫時和合的，所以它的本質是變動性的。）

 

AI資料 「色即是空」的含義 當《心經》說「色即是空」時,意思是: 所有這些物質現象(色),其本質都是「空性」。 非說物質不存在或變成虛無,而是說物質是因緣和合而生,沒有獨立、不變、 永恒的自體(即無自性)。 因為是因緣暫時和合的,所以它的本質是虛幻不實的,故稱為「空」

 

Thoughts on Hetuvidyā (Buddhist Logic) 6

 

 

In Buddhist dictionaries or AI-generated materials, we often find terms such as “illusory,” “dreamlike,” or “perfect and complete.”
Almost all Buddhist sources describe the Dharma as teaching ultimate perfection.

The Mūlamadhyamakakārikā (Fundamental Verses of the Middle Way) also speaks of “whatever arises through dependent origination.”
But are the causes and conditions within this dependent origination themselves illusory?
The Madhyamaka does not acknowledge illusion as a real basis.
If all phenomena were inherently illusory, then the very first condition for their arising could never be established!

What would be the point of reasoning about something unreal?
What would be the point of striving toward something that does not exist?

(Frankly, perhaps this is a misconception rooted in Indian culture—something we do not necessarily need to adopt blindly.)

Anyone with a basic sense of Buddhist logic (hetuvidyā) can see that taking illusion as the foundation of causality is mistaken.
However, since the idea of “illusion” or “dreamlike reality” is so deeply ingrained, it takes careful and precise reasoning to break through it. It’s funny that something so simple still needs logical thinking! 

Meanwhile, Buddhism insists that birth, aging, sickness, and death must be “perfected” — these two positions seem almost schizophrenic, and it’s hard to reconcile them.

But in truly facing birth and death, and the impermanence of formation and dissolution of all things — there lies infinite wisdom and genuine liberation.

Without deep reasoning and effort to overcome these philosophical challenges, one can never taste the true fruit of the Dharma.

Master Banji

 

(Banji: Since the causes and conditions that form things come together only for a time, the essence of all things is inherently fluid and ever-changing.)

AI Data   The phrase “Form is śūnyatā” in the Heart Sutra teaches that all physical forms, though they appear to exist, have no independent or permanent essence. They come into being only through the combination of various causes and conditions. This does not mean that things vanish into nothingness, but that their existence is contingent and ever-changing. Because things are temporarily formed through dependent conditions, their nature is illusory and unreal, and thus they are said to be “śūnyatā.”

 



因明學想法7

 

在佛法裡面去思考自我、大我、神我的存在，才是天大的難關，

君不見國外如何對待無神論者！

 

事實上佛法也不主張無神，它本來就說「有跟無」都不講，

「有跟無」都不講，其實才是最大的困難，

你去思考自己，你會發覺你不黏在「有」就黏在「無」，

再不然就黏在「中道」，

想脫離這三邊的牽制，絕對搞死你，哈哈😄

 

佛教教學常常講貪瞋痴，這只是基本功，

像貪在生存與界限之間擺盪，你如何解脫？

 

我個人認為把自我、大我，神我搞清楚以後，貪瞋痴其實是小菜一碟。

但學佛的人們為什麼就是不明白呢？

半寄

 

Thoughts on Hetuvidyā (Buddhist Logic) 7

In Buddhist philosophy, contemplating the existence of the self, the great self, or the divine self is an immensely difficult challenge.
Just look at how atheists are treated in many countries!

We can see from the way atheists are treated abroad how deeply attached people are to the idea of a deity or an ultimate self.

In fact, Buddhism is neither theistic nor atheistic.

It avoids asserting either “existence” or “nonexistence,” and this avoidance itself is what makes it so profoundly subtle and difficult.

When we examine our own mind, we find it tends to cling either to being or to non-being—or to the so-called middle path.

To move beyond all three attachments is incredibly difficult; it can truly exhaust the mind, haha! 😄

Teachings about greed, anger, and ignorance are often repeated in Buddhism, yet these are only the foundation.

Greed, for instance, swings between the desire to survive and the need for boundaries—how does one find liberation from that?

To me, once one has a clear understanding of the self, the greater self, and the divine self, the problem of greed, anger, and ignorance becomes comparatively minor.

Still, it’s puzzling why so many practitioners fail to recognize this deeper point.

Master Banji

 

因明學想法5 Thoughts on Hetuvidyā (Buddhist Logic) 5

 因明學想法5

 

在多數佛法的教學中，老師往往直接解說佛經的內容。

然而，這些經典中也討論了許多並非佛弟子的思想與辯論。

 

這顯示出，在佛陀（悉達多）尚未建立他自己的覺悟與修行體系之前，

他早期所受的印度文化教育，已使他能夠分辨並區別自己的思想與婆羅門教的觀點。

畢竟，他是一位受過良好教育的貴族。

 

之後，舍利弗依循印度學術的分析方法，進一步闡明了婆羅門教義與佛陀教法之間的哲學差異。

 

許多有神信仰的傳統認為「神我」或「上帝」本身自有、無因而存在。

但為什麼這樣的存在可以不受因緣果法則的制約？

為什麼人們會認為有形與無形的存在都能超越因緣果的法則——甚至不曾質疑？

此外，從「有我」到「無我」的理解，究竟要如何展開？

是透過禪定的體驗，還是透過思維的觀照？

 

研究婆羅門教的思想，能夠幫助我們理解佛陀所建立的思想與修行體系。

這是一個細膩而關鍵的探究，透過它，人們能夠對佛法建立起堅實的理解。

 

否則，也許你仍在追隨「上帝」或婆羅門教的觀念，而自己卻渾然不知。

 

半寄

 

（以下AI婆羅門教思想） 婆羅門教（Brahmanism）的思想體系相當複雜，是古印度宗教與哲學的早期核心傳統之一。它可以視為後來「印度教（Hinduism）」的前身，並以《吠陀》（Veda）典籍為根本依據。以下是其主要思想概要——我會分成幾個層面說明： 一、經典基礎 婆羅門教以四部《吠陀》（《梨俱吠陀》、《夜柔吠陀》、《娑摩吠陀》、《阿闥婆吠陀》）為權威經典。   隨後的《梵書》（Brahmana）與《森林書》（Aranyaka）、《奧義書》（Upanishad）構成了思想演進的三層：   吠陀時期：重儀式、祭祀。 梵書時期：祭祀理論化、哲理化。 奧義書時期：由外在祭祀轉向內在思索，發展出深刻的形上學思想。   二、核心思想要點 1. 梵（Brahman）與我（Atman） 梵（Brahman）：宇宙的本原、萬有之根本實體，超越一切具象與差別。 我（Atman）：個體生命的本體或靈魂。 《奧義書》主張「梵我一如（Brahman = Atman）」——宇宙的本體與人的真我本質相同。 → 這是婆羅門教由外祭轉為內修的重要思想突破，也成為後世印度哲學（尤其不二論 Vedānta）的核心。   2. 因果與輪迴（Karma與 Samsara） 行為（Karma）會導致後世果報，靈魂不斷輪迴於生死之中。 解脫（Moksha）即脫離此輪迴，達至梵我合一的境界。   3. 梵行與階級（Varna）制度 社會被分為四姓（婆羅門、剎帝利、吠舍、首陀羅）。 婆羅門（祭司階層）掌握經典與祭祀權，是宗教與知識的中心。 這種階級秩序被視為宇宙秩序（Rta）的反映。   4. 儀式與犧牲（Yajña） 早期婆羅門思想強調透過祭祀維持宇宙秩序。 儀式由咒語、火供、祭牲構成，象徵宇宙能量循環。 後期思想轉化為「內在祭祀」：修行者觀想並內化儀式，將身心作為祭壇。   5. 宇宙觀 世界被視為周期性創造與毀滅的循環（Kalpa）。 梵是永恆不變，而萬物是其顯現（Maya 或「幻」）。   三、思想演變與影響   婆羅門教後期思想演變為印度教，吸收了民間神祇與虔信運動（如濕婆、毗濕奴崇拜）。 《奧義書》的思想深深影響了後世印度哲學六派中的吠檀多派（Vedānta）。 同時也對佛教、耆那教等反思性宗教形成了對照與挑戰——佛陀出現的時代正是婆羅門思想成熟之際。

 

Thoughts on Hetuvidyā (Buddhist Logic) 5

 

In most Buddhist instruction, teachers go straight into explaining what the Buddha’s sutras say.
But those texts also discuss ideas and arguments from people who were not followers of the Buddha.
This shows that before the Buddha (Siddhartha) formulated his own system of insight and practice,his early education in Indian culture helped him to distinguish his ideas from those of Brahmanism.

He was, after all, a well-educated noble.

 

Later, Śāriputra, following the analytical methods of Indian scholarship, further articulated the philosophical distinctions between Brahmanical doctrines and the Buddha’s teaching.

Many theistic traditions hold that the “Divine Self” or “God” exists inherently, without cause.

But why should such an existence be exempt from causality?

Why do people think that both tangible and intangible things can exist outside the law of dependent origination—without even questioning it?
Moreover, how does one proceed from the notion of “self” to the realization of “non-self”?

Is this achieved through meditative absorption, or through critical contemplation?

A study of Brahmanical philosophy clarifies why the Buddha’s teaching and practice represent a major intellectual and spiritual breakthrough.
It is a subtle but crucial inquiry; through it, one gains a firm understanding of the Dharma.

Otherwise, you might still be following the ideas of God or Brahmanism—without even knowing it.

 

Master Banji

 

AI Data: The Thought System of Brahmanism Brahmanism is a complex system of ancient Indian religion and philosophy. It can be regarded as the early form or foundation of what later became Hinduism, and its teachings are based on the sacred texts known as the Vedas. Below is a clear summary of its main ideas, organized into several parts: 1. Scriptural Foundations Brahmanism takes the Four Vedas — Rigveda, Yajurveda, Samaveda, and Atharvaveda — as its highest authoritative scriptures. Later writings such as the Brahmanas, Aranyakas (“Forest Books”), and Upanishads represent the progressive development of its ideas: • Vedic Period: Focused on rituals and sacrifices. • Brahmana Period: Rituals became more theoretical and philosophical. • Upanishadic Period: Shifted from external sacrifices to inner reflection, developing profound metaphysical insights. 2. Core Philosophical Ideas (1) Brahman and Atman • Brahman: The ultimate reality or cosmic principle — the eternal, formless source of all existence. • Atman: The true self or inner soul of an individual. The Upanishads teach the doctrine of “Brahman = Atman”, meaning that the essence of the universe and the essence of oneself are the same. → This marks the transformation from outer ritual to inner realization and became the central idea of later Indian philosophy, especially Advaita Vedānta (Non-dualism). (2) Karma and Samsara All actions (karma) bring corresponding results in this life or future lives. The soul (Atman) undergoes endless cycles of birth and death (samsara). Liberation (moksha) is achieved when one transcends this cycle and realizes unity with Brahman. (3) Ascetic Discipline and the Caste (Varna) System Society was divided into four castes: • Brahmins (priests), • Kshatriyas (warriors), • Vaishyas (merchants), • Shudras (laborers). Brahmins, as keepers of sacred knowledge and rituals, held the highest position. This social hierarchy was seen as a reflection of cosmic order (ṛta). (4) Rituals and Sacrifice (Yajña) Early Brahmanism emphasized maintaining the universe through sacred sacrifices involving fire offerings, mantras, and ritual acts. Later, this idea evolved into the concept of “inner sacrifice” — where the practitioner turns inward, visualizing and internalizing the ritual, making the body and mind the altar. (5) Cosmology The universe was viewed as undergoing endless cycles of creation and destruction (kalpa). Brahman is eternal and unchanging, while all phenomena are its temporary manifestations, sometimes described as māyā (“illusion” or “appearance”). 3. Evolution and Influence In its later development, Brahmanism transformed into Hinduism, incorporating popular deities and devotional traditions such as the worship of Śiva and Viṣṇu. The metaphysical ideas of the Upanishads profoundly influenced later Indian philosophical schools, especially Vedānta, and provided an intellectual background against which Buddhism and Jainism arose — both emerging as critical responses to Brahmanical thought at its peak.