願景2 Vision 2

 願景2

 

佛法教學上最大的困難是無我、無常跟空的理解。

我過去比較不談《中觀論》是因為一直找不到好的教材，而我自己也編不出好的教材，

 

直到看到《解讀龍樹菩薩27道題》這本書，才談了一些屬於《中觀論》空的思考，

 

無常、無我雖然可以從因緣法下手去做理解，但是能理解它的學習者我目前還沒有看到，

 

而不談無常、無我、空等於沒有說到佛法，想衝破一般的思考限制去理解

變動、及條件中的空，必須夾帶雄厚的資本才可能攻破這一關。

 

很多研究早就都清楚，其中我認為《中觀論》是最欠缺資料的也已經被寫出來，

就剩下有心人去把它深入修證，

講課對我而言並不難，

如何把跟隨的學習者也帶入無常、無我、空的理解裡，

 

這恐怕才是研究佛學裡面最困難的一課。

 

半寄

 

Vision 2

 

The most challenging aspect of teaching the Dharma is enabling students to truly grasp the principles of non-self, impermanence, and emptiness.
I seldom spoke about the Mūlamadhyamakakārikābefore, because I couldn’t find a well-structured textbook—and I wasn’t able to create one myself either.

Only after encountering Nagarjuna’s Middle Way: Mulamadhyamakakarika, did I begin to explore the ideas of emptiness discussed in the Mūlamadhyamakakārikā.

Although impermanence and non-self can be understood through the law of dependent origination, I have yet to meet anyone who genuinely comprehends them.

However, to speak of the Dharma without addressing impermanence, non-self, and emptiness is to miss the very essence of Buddhism.
To transcend the boundaries of ordinary thought and realize the śūnyatā within change and conditionality requires profound insight and great effort—it is a formidable task.

Much research has already shed light on these topics. In my view, the Mūlamadhyamakakārikā was long the most underdeveloped area, but this gap has now been filled.
What remains is for sincere practitioners to internalize and realize these teachings through personal experience.

For me, teaching itself is not difficult.
The real challenge lies in helping my students enter the direct understanding of impermanence, non-self, and emptiness.
This, I believe, is the most difficult lesson in all of Buddhist study.

 

Master Banji

 

 

願景1Vision 1

 願景1

 

大家好！

 

意想不到的，

竟然有大德建議我說要不要開一個學院專門講我研究的佛法，哈哈😄

這實在太困難了，

 

除了佛法研讀外，我一路從印度的思想、哲學、婆羅門教的內容一路讀到西洋哲學，儒學、道學，

還有東、西方宗教或儒家定義的聖人，

 

把這些都讀通了以後，

去看佛學自然很清楚，為什麼佛學跟他們是不一樣的。

之後，再深入去佛法所指出的境界，理解上輕鬆許多，也因為了解其他思想或派別的想法，遇上佛法的難關更不容易動搖。

 

這兩年我得到休息，慢慢把更深層次的佛法修行體會寫了出來，

早幾年前我是很排斥的，原因是我個人為了學習修持實在太累了！

能完成自己的目標就感謝佛菩薩的加被，無力並且不願再想其他。

 

我敘述的佛法在世界各國流傳，當然這些佛法的學習者都是少數份子，

但願意看我個人寫的佛法也代表這些各國大德都是願意動腦筋的學習者。

 

至於有沒有必要把思考變成課堂，目前沒有想法，

都只覺得我不是已經寫清楚了嗎？

哈哈😄

 

半寄

 

Vision

 

Greetings, friends of NanZen!

 

To my surprise, a layman recently suggested that I might consider establishing an academy dedicated to the Buddhist teachings I have studied. Haha 😄 That would truly be a challenging task.

 

My studies have not been limited to Buddhism alone. I have examined Indian philosophy and Brahmanism, Western philosophical traditions, as well as Confucianism, Daoism, and the spiritual ideals of both East and West.

 

Once these systems are understood, one naturally sees why Buddhism stands apart from them. With that foundation, exploring the states of realization described in the Dharma becomes easier, and understanding the perspectives of other traditions helps one stay steady when faced with obstacles in Buddhist practice.

 

During the past two years, I’ve had the opportunity to rest and gradually express deeper realizations from my practice. In earlier years, I resisted doing this because the process of study and cultivation was already so demanding. Simply fulfilling my own goals felt like a blessing from the Buddhas and Bodhisattvas—beyond that, I had no energy or wish to pursue more.

 

My writings on the Dharma have reached readers in many countries. Although the number of such practitioners is small, the very fact that they are willing to engage with what I write shows that they are thoughtful and sincere seekers.

 

As for turning these insights into formal classes—at present, I have no such plan.

After all, haven’t I already explained things clearly enough? Haha 😄

 

Master Banji

 

 

阿羅漢果7 The State of an Arhat 7

 阿羅漢果7

 

 

讀者說：「掉舉」沒有說到。

 

下面A I的資料讀者可以清楚它所敘述的都是針對禪定境界，

 

但是我們在整個實際修行裡面發現一個問題，

 

除了禪定，阿羅漢果的聖者去弘揚佛法，祂必須碰到的人事困難祂怎麼辦？

 

（佛法的定義已經被照著書講）

 

關於「掉舉」原則上應該是步步為營，既使你的境界已經這麼高了！

 

你與其他人互動的時候，所必須面對的人事，都是要「謹慎」的，

 

主因；

不可能證阿羅漢果的聖者面對所有的群眾時都是一目了然的，

 

既然不能ㄧ下子就一切一清二楚，

 

那只有「謹慎」，才能擺脫「掉舉」的範圍。

 

《原始教典阿含經》裡面記載了很多佛陀弟子去弘法的事蹟，

 

但這些大德們在活動時候的心態、感官知覺、及做出判別的思維也都是「寂靜」嗎？

 

把阿羅漢果定位在禪定裡面，

 

好像祂們都不活動了，這跟經典所記載相違甚深，但不知道為什麼後代的佛法修行者一直沒有去思考這一點？

 

只不斷強調禪定裡面的境界，那人到底要不要活動？

 

我個人同意AI寫的資料，但也應該有其他的思考。

 

半寄

（以下AI資料） 🕊️ 阿羅漢與掉舉   • 掉舉的定義： 掉舉（uddacca）是佛教中的一個心所（心的作用），指的是心在種種境界上攀緣不定，散亂不安，無法保持寂靜和專注。它屬於「五蓋」之一（掉舉惡作蓋），也是導致禪定和觀智無法成就的重要障礙。   掉舉的斷除： 根據佛法，要證得阿羅漢果，必須將掉舉徹底根除。在修行的過程中，禪修者修止時要鎮伏掉舉；修觀時要透過觀照和智慧（觀智）來斷除它。   總結來說，證得阿羅漢果的聖者，已經斷盡了作為根本煩惱的「掉舉」，所以他的心是寂靜、安住、不再散亂攀緣的。

 

The State of an Arhat 7

A reader said, “You didn’t talk about restlessness.”

From the AI data below, we can see it’s mostly about restlessness during meditation.
But in actual practice, there’s another problem.
When an Arahant goes out to teach the Dharma, they still have to deal with people and difficult situations. What do they do then?

(Today, most people understand the Dharma only through what’s written in the texts.)

Even for someone with very high realization, dealing with restlessness means moving carefully, step by step.
When we work or interact with others, we must stay “mindful and cautious”,
because even an Arahant doesn’t instantly understand everyone or everything.
So the only way to stay free from restlessness is through steady awareness and care.

In the Agama Sutras, there are many stories of the Buddha’s disciples teaching others.
But when they were speaking, thinking, and making decisions—were their minds completely quiet and still?

If we think Arahants exist only in meditation, it sounds like they stop acting altogether.
But this contradicts the canonical accounts. 

It is puzzling that later practitioners have seldom reflected on this issue.

They just keep focusing on meditative states alone—but what about living and acting in daily life?

I agree with the AI data below, but I also believe other perspectives should be considered.

 

Master Banji

 

AI Data:   Arahant and Restlessness Definition: Restlessness (Pali: uddhacca) is a mental state in which the mind becomes unsettled, scattered, or preoccupied with various thoughts. It is one of the Five Hindrances (nīvaraṇa), specifically the hindrance of restlessness and worry (uddhacca-kukkucca), which obstructs both concentration (samādhi) and insight (vipassanā).   Overcoming Restlessness: According to the Buddha’s teaching, to attain Arahantship one must completely uproot restlessness. During samatha (tranquility) meditation, it is subdued; through vipassanā (insight), it is eliminated by wisdom.   Summary: An Arahant has eradicated restlessness as a defilement. Their mind is peaceful, stable, and no longer agitated or distracted by worldly conditions.

 

阿羅漢果6 The State of an Arhat 6

阿羅漢果6

 

有讀者說：希望我好人做到底，我不知道做到底要做到什麼程度？

這裡面你們自己得去用功！

以前有人這樣指導我，我天天頂禮他。

 

佛法的修行者，

可以想想這慢心、傲慢如果像微塵土、細灰塵的形容，那麽近代醫學科學這麼進步，

都還沒有辦法從體內照出灰塵，

真的可以把微灰塵從體內、大腦或感官系統擦掉？

 

如果不能用擦的，那慢心、傲慢到底是不是必定從思想解脫？

 

修行如果把「人」去除掉，

把人物化掉，

再怎麼高明的敘述都是沒有用的（徒勞）

因為那是夢境，最有智慧的聖者也抓不出夢境來修行。

 

如果可以朝這個方向去思考，

許多人在修行或有佛法的思想時，

不入證佛法果位也會促使自己的整個生命體進步。

 

當然，思考能力是台灣教育系統很薄弱的一環，就看個人的造化了。

半寄

 

純德回饋:

今天細細讀了幾遍師父部落格的阿羅漢系列，在三果與四果那段，我感覺那就像天上的星星，師父指給我看，我似乎看到了，但那真是如此的遙遠啊!

 

 

The State of an Arhat 6

 

A readerr once told me, “I hope you can help me and be a good person to the very end.”

But I wonder—how far must one go to be truly good to the very end?

That’s something each of you must work on through your own effort.

Had someone taught me in this way, I would bow to him every day in respect.

 

For those who practice Buddhism, consider this:

If pride and arrogance are like tiny bits of dust,

then even with all the progress of modern science,

there’s still no way to see that dust inside the body.

Can we really wipe away that fine dust from our body, brain, or senses?

 

If we can’t wipe it away,
does that mean pride and arrogance must be removed by freeing our thoughts instead?

 

If practice removes the concept of “person”
and turns human beings into just abstract ideas,
then no matter how brilliant the explanation sounds, it is in vain—

for it is like trying to practice within a dream.

Even the wisest sage cannot grasp a dream to practice with.

 

If we can think in this way,

then even without reaching enlightenment,

one’s whole being will still develop and progress through this reflection.

 

Of course, the ability to think critically is one of the weakest parts of Taiwan’s education system—

so it ultimately depends on one’s own capacity and fortune.

 

Master Banji

 

 

Feedback from Chunde:

 

Today, after carefully reading several times the Arahant Series on the teacher’s blog, especially the parts about the third and fourth stages of enlightenment, I felt that they were like stars in the sky —Master you pointed them out to me, and I seemed to see them, yet they still seemed so far away.

阿羅漢果5 The State of an Arhat 5

 阿羅漢果5

 

佛法修行者克服與越過人性障礙後，自然出現-他心通。

 

修無我、無常（變動）進入過去，現在，未來三個時階的時間、空間，

則過去，現在、未來的痕跡、軌道可越時空清楚-宿命明。

 

人世間的因緣果，在障礙、變動清楚後-天眼明。

 

終結這一切的是-漏盡明。

 

三明六通為已證阿羅漢果修行者的修行附屬品，

也輔助修行者更具備工具於菩薩道。

 

（阿羅漢果的三明六通之前我寫過， 為了回饋讀者再重新詮釋一次。）

 

半寄

 

The State of an Arhat 5

 

After a practitioner transcend the barriers of human nature, the ability to perceive others’ thoughts(telepathy)naturally manifests.

 

By cultivating the understanding of non-self and impermanence (change), the practitioner can enter the temporal dimensions of the past, present, and future.
Then, the traces and pathways of these times become clear beyond temporal boundaries — this is the knowledge of past lives (pubbenivāsānussatiñāṇa).

 

When the practitioner clearly understands how causes, conditions, and results work in this world, even through changes and difficulties, he gains the divine eye, which perceives karmic patterns and rebirth.

 

The ultimate completion of all these insights is the knowledge of the destruction of the taints(āsavakkhayañāṇa).

 

The Three Knowledges and Six Supernatural Powersarise as natural byproducts of Arahantship,which also serve as tools that aid the practitioner in advancing along the Bodhisattva path.

(I have previously written about the Three Knowledges and Six Supernatural Powers of the Arhat.
This time, I am offering a new interpretation as a way to give back to my readers.)

 

Master Banji

阿羅漢果4 The State of an Arhat 4

阿羅漢果4

 

修行者進入三果五下分結，從因緣所生的肉體感官，完全清楚因緣具足的禪定境界在肉體產生，

 

禪定的條件失去則感官的禪悅快樂也跟著消失，掌握肉體感官對條件的清析，則不受禪定境界的束縛。

 

當修行者進入五上分結無色世界，指的是三果修行者完全用意識便可完成修行，

 

從初果到三果的修行者，感官給的大部分人性困難被克服後，

 

意識境界開始更強而有力的產生，三果聖者運用已有的基礎，在意識中便可以完成五上分結無色愛的解脫。

 

如下面2.的無色貪結所言的四空定，真進入這四空定再解脫四空定的境界，則四果聖者成就已無言語、詞彙可以形容。

 

那究竟有沒有阿羅漢果呢？

愈寫愈覺得奇怪，不是整個內容都敘述完整嗎？

裡面只缺少修入四聖果的修行者，其餘完備。

 

半寄

 

（AI資料）   「1. 色貪結 (Rūparāga)： • 貪著色界的禪定境界、禪悅之樂，以及色界諸天身相的執著。 2. 無色貪結 (Arūparāga)： • 貪著無色界的四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的寂靜境界。」

 

The State of an Arhat 4

 

When a practitioner reaches the third fruition, having eliminated the five lower fetters, they clearly understand how meditative absorption arises in the body through different causes and conditions.

When those conditions disappear, the peaceful joy that comes with it also fades.

By clearly seeing how the body and senses depend on conditions, the practitioners are no longer trapped by the pleasure of meditation.

 

At this stage, when the practitioner reaches the five higher fetters associated with the formless realms, it means they can now continue their practice using only the consciousness.

From the first to the third stage, they have already overcome most of the problems caused by the senses.

Now their awareness becomes stronger, and with this power, the third-fruition practitioners can free themselves from the fetter of craving for the formless states.

 

According to the second fetter in the following AI Data,when someone truly enters and goes beyond the “desire for the formless,”, their awakening—the fourth stage—cannot be described in words.

 

So, does the state of Arahant truly exist?

The more I write, the more it feels that the explanation is already complete—

only the practitioner who actually practices and realizesthe Four Noble Fruits is missing; apart from that, nothing is lacking.

 

Master Banji

 

AI Data:   1. Rūparāga: Attachment to the meditative experiences and pleasures within the form realm, including attachment to the beautiful forms of the deities. 2. Arūparāga: Attachment to the peaceful meditative states of the four formless attainments: infinite space, infinite c, nothingness, and neither-perception-nor-non-perception.