2026年9月11日 星期五

久違了It’s Been a While!

 久違了!

收到當年來台灣訪問學者的笑容,
說我把當年沒有解完的「唯心論」解完了!哈哈😄

您們也清楚要解開這一系列有關於佛法理論跟修行的問題,這個任務有多麽困難!

這是我想都不敢想的事,沒想到,走到今天把佛教「唯心論」也解出來了!

佛法修證「四聖果」的內容,能解釋出來是最重要‼️

「唯心論」被講得滿天飛,
但我從來不放在心上,
有機會把它解出來也是必須的。

而有關於《中觀——空論》,
我個人認為它不是純粹的理論,

除了是辯證,也可以用大腦去印證。

當時,印度佛法修行,傳統方式是經由入定作快速躍過人體障礙的理解,
再藉由理論辯證修正——善思維。

而後,由於能入定的修行者太少,
而能入定的,又選擇停留在三摩地的快樂,

致使修定的經驗,不能回歸到由佛法去做指引。

由於有在帶讀書會,我盡量解釋出一般人可以理解及生活中就可以用的理論,
寫出「四聖果」後,比較有空了,
最近做一些嚐試解釋《中觀——空論》
等我有想到一些解法,再寫出來,非常感謝☺️

半寄🙏

(遠方讀者回應
「唯心論」一點點的內容而已,台灣佛教把它膨脹了!

我認為是整個漢傳佛教都把它膨脹,連南傳佛教也在「心法」裡團團轉
。
有人能夠討論真好!)


It’s Been a While!

 

I sensed a message from a visiting scholar who had come to Taiwan long ago and whom I haven’t seen in years.
Smiling, he said that I had finally solved the problem of “Idealism” that was left unresolved back then—haha 😄


 

You all understand how difficult it is to sort out these issues in Buddhist theory and practice.


I never imagined I could do this. But today, I’ve actually worked through the question of Buddhist “Idealism.”

What matters most is being able to clearly explain the practice and realization of the Four Stages of Enlightenment.

 

“Idealism” is often discussed everywhere,
but I’ve never focused on it.
Still, when the opportunity came, it was necessary to clarify it.


 

Regarding Madhyamaka — The Doctrine of Śūnyatā,


I don’t think it is just theory.

It involves reasoning, but it can also be examined and verified through the mind.

 

In early Indian Buddhism, practitioners entered deep meditation (samādhi)
to quickly go beyond the limitations of the body,
and then used reasoning to refine their understanding.


 

Later, fewer people could enter such states,
and those who could often stayed attached to the pleasure of meditation.

Because of this, meditative experience was no longer guided by the Dharma.


 

Since I lead study groups, I try to explain these ideas in a way that people can understand and apply in daily life.

After finishing my articles on the Four Stages of Enlightenment, I now have more time.


Recently, I’ve started trying to explain Madhyamaka — The Doctrine of Śūnyatā.
When I find clearer ways to explain it, I will share them. Thank you ☺️

 

Master Banji

 


(Response from a distant reader:

“The content of ‘Idealism’ is actually quite limited—Taiwanese Buddhism has greatly exaggerated it!”


I think the entire Chinese Buddhist tradition has done this,

and even Theravāda circles around ‘mind-Dharma’ concepts.


It is good that this can be openly discussed.)

心法問題回答2 Q&A: On the Interpretation of Mind-Dharma 2

 心法問題回答2

 

讀者回饋:

修行由思考而成立,不是由心成立。

 

半寄

1.「因緣所生,因緣所滅,」都是高段的理論思想。

 

說「心」主導一切的人們,

沒有意識到「心」如何去主導修行的一切?

 

修行起式基礎點善根,

由心去培養善根嗎?


 

心將如何思考自己的行為?

及替代內在的大腦思考方向,

心=大腦嗎?

 


這樣就會落入感官取代思維的錯覺。

 

例如:

有了貪的想法時,用「心」去要求自己絕對不能貪,


 

把它換成思考自己的貪想是怎麼形成的,

 

我個人用了這樣的方法,一路奠下雄厚的思考能力。


當然很多資料及相關書籍的閱讀,都是必備的。

 

當自己只擁有貧瘠的心,

思考能力如何出現?


 

2.如果修行者把「心」訓練到絕對的統一時,產生「一心不亂」,能入禪定三昧。


 

入定的起式是專心一致,

導致於「心」在佛教的解讀紊亂不已。

 

如果能夠判別出「禪定」的修成,

是身體跟紛亂的思緒都被修行者制衡,

因而產生極高的專注能力,


那就另當別論。

 

只是我認為禪定沒有辦法取代思考,思考也不是佛教傳統的「觀想」,


 

佛教傳統的「觀想」解釋,已經取代佛陀的教學,把它制定在一個一定的範圍

這樣有利於修行的教學。


 

想更深層次的去理解「因緣所生,因緣所滅」的佛法內容,


必須去深厚個人的思考能力。

半寄



 

(AI資料觀想的核心意義:

收攝心念:透過想像具體的影像,對治內心的雜念、貪欲與瞋恚。



訓練意識:作為進入深層禪定(三昧)或真實觀照(如空性)的方便法門。


轉化身心:在密教中,「意密」透過觀想本尊或淨土,將凡夫散亂的身心與佛的清淨功德相應。 )



 

Q&A: On the Interpretation of Mind-Dharma 2

 

Reader Feedback:
Practice is grounded in thinking, not in “mind.”



Banji’s Response:

1.

The statement “arising through causes and conditions, ceasing through causes and conditions” already belongs to a higher level of theoretical understanding.


Those who claim that “the mind” governs everything often fail to explain how the mind actually directs the whole process of practice.


The starting point of practice is the foundation of wholesome roots.
Are these cultivated by the “mind”?

How does the mind examine one’s behavior?


Does it replace the brain’s function of thinking?


Is the mind the same as the brain?

This easily leads to the illusion that sensory experience can replace reasoning.


For example:
When a thought of greed arises, one may try to use the “mind” to suppress it.


But a more effective approach is to examine how that greedy thought arises in the first place.


I personally developed strong analytical ability through this method over time.


Of course, reading relevant materials and texts is essential.


If one’s “mind” remains undeveloped and shallow,
how can real thinking ability emerge?


2.  

If the “mind” is trained to become completely unified, one may reach deep concentration (samādhi).


The first step is focused attention,
but this has also caused confusion about what “mind” means in Buddhism.


If we understand that meditative concentration comes from controlling both the body and the flow of scattered thoughts—resulting in a high level of focus—then it can be properly explained.

However, samādhi cannot replace thinking,

and thinking is not the same as traditional “visualization.”


Traditional explanations of visualization have, to some extent, confined the Buddha’s teaching within a fixed framework.


This may be useful for instruction, but it also creates limitations.

To deeply understand “arising and ceasing through causes and conditions,”
one must develop strong personal thinking ability.

 

Master Banji



(Core Meaning of AI Data on Visualization(Contemplation): 

Gathering the Mind: By imagining clear and concrete images, one can counter inner distractions, craving, and anger, helping the mind settle and become focused.


Training Awareness: It serves as a skillful method for entering deeper states of meditation (samādhi) or for developing direct insight (such as understanding śūnyatā).


Transforming Body and Mind: In Esoteric Buddhism, the “mental aspect” (inner visualization) involves contemplating a deity or a pure land, 

allowing the scattered body and mind of an ordinary person to align with the Buddha’s pure qualities.)

2026年9月9日 星期三

心法問題回答1 Q&A: On the Interpretation of Mind-Dharma 1

心法問題回答1

 

問題:

心法如何作解?

 

半寄回答:

佛陀的「諸法因緣生,諸法因緣滅,」

沒提到「心」。

 

你去觀察自己,碰到想要的東西時候,產生的情緒,還有你對它的看法,在想要跟不想要之間要如何拿捏?

 

佛法屬於貪的解釋,被歸類到避之唯恐不及,


以佛法修行而言,必須去理解自己對於貪這個問題的看法夠不夠清楚。

 

一如「泥中無瓶」看到泥土對於陶作師 或常識而言,就有基本定位,


貪也被定位,而應該是對於貪的思考都必須清清楚楚,


說佛法的人們,把心講到無限大,無限的可能⋯⋯。


沒有思考性內容的心法,將走向何方?

(個人觀點)

 

沒有錯,人受感官的掌控,

但心跟感官畫等號嗎?

很多人又認為不是?


 

那如果修行者從整個思考裡面清楚,什麼是可以拿的,什麼是不能拿的,

再跨越到錯誤的認知問題,



例如:陶作師看到泥土,如果不做第一個反射,那麼泥土對他的束縛性就降低,不用再運用心、感官去做全面的解釋。

 



我個人已經寫出的「四聖果」內容,相信已完整表達佛法修行的程序。

對於所謂的「心法」我個人沒有任何看法,因為我早已不用它了!


 

佛法實地的「色愛與無色愛「精神與肉體)」的解脫,

一定是用非常嚴謹的理論與深定並行去解開它,


光用「心法」無法詮釋這一切。

提供參考。

 

半寄

 

(南禪基金會不對外募款)


 

Q&A: On the Interpretation of Mind-Dharma 1

 

Question:

How should “mind-Dharma” be interpreted?

Banji’s Response:

The Buddha taught: “All phenomena arise and cease through causes and conditions,” without referring to “mind.”

Through self-observation, when encountering desired objects, emotions and judgments arise. 


The key issue is how to navigate between desire and non-desire.

Buddhist teachings often categorize desire as something to be avoided. 

However, in practice, one must clearly understand one’s own perception of desire.


As in the statement “no pot exists in the clay,” clay already has a defined role within conventional understanding.


Similarly, desire must be clearly defined, and one’s reflections on it must be precise.

Some present the mind as infinite and boundless. Yet without analytical content, such “mind-Dharma” lacks direction.

(Personal Viewpoint)


Although humans are influenced by sensory input, the mind is not identical to the senses.


If a practitioner can clearly discern what should be taken and what should not be taken, they can go beyond wrong views.

For example, 

when a potter sees clay, if the first automatic reaction does not arise, the control that the clay has over him becomes weaker.


Thus, there is no need to rely on mind and senses to explain everything. 

I have already explained the practice process through the “Four Stages of Enlightenment.”


I do not hold any particular position on “mind-dharma,” as I no longer use it.

True liberation from desire (mental and physical) requires clear theory combined with deep meditative absorption.

“Mind-dharma” alone cannot account for it. 

For reference.


Master Banji

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