劃破佛法黑暗史3 AI Data

劃破佛法黑暗史3

 

AI資料   在傳統的大乘佛教地區（如中國、日本、西藏），《阿含經》曾 長期被視為「小乘」而被忽視。以下是重新提倡《阿含經》權 威性的幾個重要開端：   1. 學術界的提倡：日本與歐洲的推手 《阿含經》被重新確立為「原始教典」的權威，主要是透過文 獻學與比較研究。 • 姐崎正治（Anesaki Masaharu）： 1905年， 日本學者姐崎正治發表了關於《阿含經》與 南傳《尼柯耶》（Nikaya）的比較研 究，證明了漢譯《阿含經》與南傳巴利文經典具有極高的一致性， 這在學術界引起了巨大震動。這被視為「原始佛教」研究的里程碑。   • 雷斯·戴維斯（Rhys Davids）： 英國巴利聖典協會（PTS）的創 辦人。他與歐洲學者開始系統性地將巴利文經典譯為英文， 並主張這些才是最接近歷史佛陀（Historical Buddha）的言教。   2. 漢傳佛教界的關鍵：印順導師 在中文語境中，將《阿含經》從「小乘地位」提升到「原始焦 點」地位的最重要人物是印順導師。   • 提倡「人間佛教」：  印順導師在20世紀中葉深入研究大藏 經， 提出 「大乘不共法」不應脫離「原始佛法」的觀點。   • 核心著作： 他的《雜阿含經論會編》與 《原始佛教聖典之集 成》， 扭轉了漢傳佛教長期輕視阿含的傳統。 他主張《阿含經》是佛法的「第一義悉檀」，是所有佛法流派的共同源頭。

 

AI Data In traditional Mahāyāna Buddhist regions (such as China, Japan, and Tibet), the Āgama Sūtras were long regarded as belonging to the “Hīnayāna” tradition and were therefore largely neglected.  The following were several important turning points that helped reestablish the authority of the Āgamas. 1. Promotion in Academic Circles: Scholars in J apan and Europe The Āgamas were reestablished as authoritative texts of early Buddhism mainly through philological and comparative research. • Masaharu Anesaki: In 1905, the Japanese scholar Masaharu Anesaki published a comparative study of the Āgamas and the Pāli Nikāya texts. His research demonstrated that the Chinese translations of the Āgamas closely correspond to the Pāli canonical texts of the Theravāda tradition. This discovery caused a major impact in academic circles and is considered a milestone in the study of Early Buddhism. • Thomas William Rhys Davids: The founder of the Pali Text Society in Britain. Together with other European scholars, he systematically translated Pāli Buddhist scriptures into English. He argued that these texts were the closest available records of the teachings of the Gautama Buddha. 2. A Key Figure in Chinese Buddhism: Master Yinshun Within the Chinese Buddhist world, the most important person who elevated the Āgamas from a “Hīnayāna” status to a central position in understanding Buddhism was Yin Shun. • Advocating “Humanistic Buddhism”: In the mid-20th century, Master Yinshun conducted extensive research on the Chinese Buddhist Canon. He proposed that distinct Mahāyāna teachings should not be separated from the foundation of early Buddhist teachings. • Key Works: His books Zá Āhánjīng Lùn Huìbiān and The Compilation of the Early Buddhist Canon helped reverse the long-standing tendency in Chinese Buddhism to undervalue the Āgamas. He argued that the Āgamas represent the primary and fundamental teaching of the Buddha, serving as the common source for all later Buddhist traditions.

 

劃破佛法黑暗史2 Breaking Through the Dark History of Buddhism 2

 

劃破佛法黑暗史2

 

「坐甕而亡」在中國及日本地區曾經奉為圭臬，

這跟埃及的木乃伊都是類似的思想 ，把死亡的肉體視為另一種神秘的崇高，

雖然是不同的信仰，

但木乃伊至少是在死後製作的，

 

「坐甕而亡」這類的錯誤殘酷認知，

在被冠上佛法的權威以後一樣崇高無比。

攤開《阿含經》原始教典，很難相信佛法發展到最後，會出現如此的殘酷行為。

半寄

 

AI資料   在日本佛教史中，「坐甕而亡」通常指涉一種極端的修行實踐 ——肉身菩薩（即身成佛）。這並非一般的 死亡儀式，而是一種 結合了極度自律、斷食與禪定的入滅過程。   以下是關於這項歷史傳統的詳細解析：   1. 核心信仰：即身成佛 這種修行主要盛行於山岳信仰與真言宗（空 海大師創立）的背景 下。修行者相信，透過特定的肉體磨練與冥想， 可以在現世以肉身之軀直接成就佛果，而不必經過無數次的輪迴。   最著名的精神領袖是空海（弘法大師），傳說他並未真正死去， 而是於高野山奧之院入定，等待彌勒菩薩降生。   2. 嚴酷的「木食修行」 在真正進入甕中之前，僧人必須進行長達數年甚至十年的準備工 作，稱為「木食： • 排除五穀： 停止食用米、麥、豆等主食。 • 攝取樹皮與種子： 僅靠松針、樹皮、堅果維持生命。 • 身體脫脂： 這種飲食的目的是為了消耗掉全身的脂肪與水分， 防止死後屍體腐爛。 • 服用漆樹汁： 在後期，僧人會飲用漆樹汁（用於製作漆器的 漆）。這會引發嚴重的嘔吐與排泄，進一步脫水，且漆的化學成 分具有防腐作用。   3. 坐甕入滅的過程 當僧人感到大限將至，便會進行最後的步驟： 1. 入甕： 僧人盤腿坐入一個特製的石製或木製大甕中。 2. 地下石室： 甕被埋入地下數公尺深的石室內。 3. 通風與聯繫： 石室上方會留有一根細小的竹管通往地面，提 供少量氧氣。 4. 搖鈴止息： 僧人在甕中持續誦經冥想，每天搖動手中的小鈴 鐺。當地面上的弟子聽不到鈴聲時，即代表僧人已經入滅。 5. 封死與掘出： 弟子會移除竹管並完全密封石室。通常在三年 三個月後，才會將甕掘出。   4. 歷史上的分佈與現狀   這項傳統在江戶時代的**山形縣（出羽三山地區）**最為興盛， 因為當地山岳信仰極為強大。 • 現存肉身佛： 日本目前保存完好的「肉身菩薩」約有 17 至 18  尊，多數供奉在山形縣、新潟縣等地的寺院中（例如：圓明院、 南岳寺）。 •  法律禁令： 明治維新後，日本政府為了現代化與防止自殺行 為，於 1872 年頒布了**《墳墓埋葬條例》**，正式禁止了這種極端的入滅方式。   需要釐清的一點： 雖然空海提倡「肉身成就佛果」，但他在世時並未提倡那種將自 己活活製成木乃伊的「即身佛」極端行為。   • 空海的「即身成佛」： 側重於意識與法身的合一，是宗教上的 覺悟與法力的獲得。 • 後世的「木乃伊化修行」： 主要是後來日本東北地區（如出羽 三山）的部分山岳修行者，將空海的理論極端化後的產物，認為 肉身不腐才是成佛的物理證明。

 

Breaking Through the Dark History of Buddhism 2

 

In the past, a practice called “dying while sitting inside a jar” was respected in some areas of China and Japan.

 

This idea is somewhat similar to Egyptian mummification,

which treats the dead body as something sacred and mysterious.

 

Despite the differences in religious belief, ,

mummies are at least made after death.

 

The practice of “dying inside a jar,” however, shows a cruel misunderstanding.

 

Once such practices were given the authority of Buddhism,

people began to treat them as extremely sacred.

 

Yet when we read the early scriptures of the Āgamas,

it is hard to believe that Buddhism could eventually develop into practices that involve such cruelty.

 

Master Banji

 

AI Data In the history of Japanese Buddhism, the phrase “dying while seated inside a jar”usually refers to an extreme form of religious practice known as becoming a living Buddha through self-mummification (attaining Buddhahood in one’s own body). This was not an ordinary death ritual. Instead, it was a process of entering death through severe discipline, long periods of fasting, and deep meditation. Below is a detailed explanation of this historical practice. 1. Core Belief: Attaining Buddhahood in This Very Body This type of practice mainly developed within the context of mountain ascetic traditions and Shingon Buddhism, which was founded by Kūkai. Practitioners believed that through intense physical discipline and meditation, it was possible to attain Buddhahood in this very body during one’s lifetime, without going through countless cycles of rebirth. The most famous spiritual figure associated with this idea is Kūkai (also known as Kōbō Daishi). According to tradition, he did not truly die. Instead, he is believed to have entered eternal meditation at Okunoin Cemetery on Mount Kōya, where he waits for the future appearance of Maitreya. 2. The Harsh “Wood-Eating” Practice Before entering the jar, monks had to undergo years—sometimes even a decade—of preparation known as “mokujiki” (wood-eating practice). • Eliminating grains: They stopped eating staple foods such as rice, wheat, and beans. • Eating bark and seeds: Their diet consisted mainly of pine needles, tree bark, nuts, and wild plants. • Removing body fat: The purpose of this diet was to remove as much body fat and moisture as possible, which would help prevent the body from decaying after death. • Drinking lacquer tree sap: In the final stage, monks sometimes drank the sap of the lacquer tree (the substance used to make lacquerware). This caused severe vomiting and diarrhea, further dehydrating the body. The chemicals in the lacquer also helped preserve the body. 3. The Process of Entering Death in the Jar When the monk felt that the end of life was approaching, the final stage began: 1. Entering the jar: The monk sat cross-legged inside a specially prepared large stone or wooden jar. 2. Underground chamber: The jar was placed inside a stone chamber several meters underground. 3. Air and communication: A thin bamboo tube was left connecting the chamber to the surface, allowing a small amount of air to enter. 4. The bell signal: The monk would continue chanting and meditating inside the jar, ringing a small bell each day. When the disciples on the surface could no longer hear the bell, they knew the monk had died. 5. Sealing and excavation: The bamboo tube was removed and the chamber completely sealed. Usually, after three years and three months, the jar would be opened. 4. Historical Distribution and Current Situation This tradition was especially common during the Edo period in the Yamagata Prefecture area, particularly around the sacred mountains known as Dewa Sanzan, where mountain worship traditions were very strong. • Existing mummified monks: Today, about 17–18 preserved “living Buddhas” remain in Japan. Many are enshrined in temples in Yamagata and Niigata Prefecture, such as Enmyō-in Temple and Nangaku-ji Temple. • Legal prohibition: After the Meiji Restoration, the Japanese government sought to modernize society and prevent acts considered to be suicide. In 1872, it issued the Grave and Burial Regulation of 1872, which officially banned this extreme practice. An Important Clarification Although Kūkai taught the idea of attaining Buddhahood in this very body, he did not promote the extreme practice of turning oneself into a mummy while alive. • Kūkai’s concept of “attaining Buddhahood in this body”: It emphasized spiritual awakening—the union of consciousness with the Dharma body and the realization of enlightenment. • Later self-mummification practices: These were mainly developed by later mountain ascetics in northeastern Japan (especially around Dewa Sanzan). They pushed Kūkai’s ideas to an extreme, believing that an incorruptible physical body was physical proof of Buddhahood.

 

劃破佛法黑暗史1 Breaking Through the Dark History of Buddhism 1

 劃破佛法黑暗史1

 

那時候在讀日本一些佛法書籍時，

看到日蓮宗創教者日蓮的歷史，

 

跟中國的宗派佛教一樣，都是強調自己所提倡的佛法才是真正的正統，其他的佛法都是邪法？

 

面對《阿含經》原始教典，對於曾經有的佛教歷史，感慨萬千。

 

要如何去感謝提倡《原始教典阿含經》的學者呢？！

 

「看過《雜阿含經》才知道那一些爭的你死我活的所謂佛教正統，

可以用一場荒謬來形容嗎？」

 

人類的文明史，從來都是一場血淚的交織開創出來的。

 

半寄

 

 

AI資料   日蓮（Nichiren）是日本佛教日蓮宗的開創始祖。   在鎌倉時代的日本，他是極具個人色彩且戰鬥力極強的僧人。他 與當時其他宗派（如淨土宗、禪宗）最大的不同在於，他主張 《法華經》是唯一的正法，並認為其他的教義都是導致國家災難 的「邪法」。   以下是關於他開創宗派的幾個核心關鍵：   1. 宗派的誕生：立正安國 日蓮並非為了創立而創立，他的出發點是「救國」。 • 建長五年（1253年）： 日蓮在清澄山頂面對朝陽，高唱「南無 妙法蓮華經」（題目），這被視為日蓮宗的「立宗宣言」。 • 核心教義： 他強調只要一心稱念這句「題目」，不論身分高 低，皆能即身成佛。   2. 他與其他僧人的不同之處   當時的日本僧人大多追求個人解脫或為貴族祈福，但日蓮表現出極強的政治參與感： • 直接挑戰幕府： 他撰寫《立正安國論》呈給掌權者，要求政府 禁止其他宗派，這在當時是極其危險且史無前例的行為。 • 強烈的排他性： 他提出著名的「四箇格言」來批判其他宗派 （例如：念佛地獄、禪天魔等），這也導致他一生遭遇無數次的 追殺與流放。   3. 日蓮宗的後世發展   日蓮圓寂後，他的弟子們（如日昭、日朗、日興等）將教義傳播 開來。隨著時間推移，日蓮宗演變出許多不同的流派： • 日蓮宗（身延山久遠寺）： 傳統的宗派門戶。 • 日蓮正宗： 強調日興門流的傳承。 • 新興宗教： 如現代著名的創價學會、立正佼成會等，雖然是現 代組織，但其思想根源全部來自於日蓮。

 

Breaking Through the Dark History of Buddhism 1

 

When I was reading some Japanese books about Buddhism,

I saw the history of Nichiren, the founder of NichirenBuddhism.

 

Like many sects in Chinese Buddhism,

his school insisted that its teaching was the only true Buddhism,

while other Buddhist teachings were considered wrong.

 

When we read the early Buddhist scriptures called the Āgama Sutras,

we cannot help but feel deeply moved when thinking about the history Buddhism has gone through.

 

How can we thank the scholars who worked hard to bring attention back to the original Āgama scriptures?

 

“After reading the Saṃyukta Āgama,

we may wonder whether the fierce struggles over so-called Buddhist orthodoxy were actually quite absurd.”

 

Human civilization has always been built through suffering, struggle, and sacrifice.

Master Banji

 

AI Data Nichiren was the founding figure of Nichiren Buddhism in Japan. During Japan’s Kamakura period, he was a monk with a very strong personality and a highly combative style.  What made him different from other Buddhist schools at the time (such as Pure Land Buddhism and Zen Buddhism) was his belief that the Lotus Sutra was the only true teaching of Buddhism.  He also claimed that other doctrines were “false teachings” that could bring disasters to the nation. Below are several key points about the founding of his school.   1. The Birth of the Sect: “Establishing the True Teaching to Bring Peace to the Nation” Nichiren did not found a sect simply for the sake of creating one. His main concern was to save the country. • 1253 CE (the 5th year of the Kenchō era): On the summit of Mount Kiyosumi, Nichiren faced the rising sun and loudly chanted “Namu Myōhō Renge Kyō.” This chant (called the daimoku) is regarded as the declaration of the founding of Nichiren Buddhism. • Core teaching: Nichiren taught that anyone—regardless of social status—could attain Buddhahood in this very lifetime simply by sincerely chanting this phrase. 2. How Nichiren Was Different from Other Monks Most Japanese monks at that time focused either on personal spiritual liberation or on performing prayers for the aristocracy.  Nichiren, however, showed a strong sense of political  engagement. • Directly challenging the government: He wrote the treatise Risshō Ankoku Ron (“On Establishing the Correct Teaching for the Peace of the Nation”) and presented it to the ruling authorities, urging the government to ban other Buddhist sects. This was an extremely bold and unprecedented action at the time. • Strong exclusivism: Nichiren criticized other Buddhist schools through the famous “Four Dicta.” For example, he claimed that Pure Land teachings would lead people to hell and that Zen teachings were influenced by demonic forces. Because of these views, he faced many persecutions, assassination attempts, and periods of exile throughout his life. 3. Later Development of Nichiren Buddhism After Nichiren passed away, his disciples—such as Nisshō, Nichirō, and Nikkō—continued spreading his teachings. Over time, Nichiren Buddhism developed into several different branches: • Nichiren-shū – the traditional sect centered at Kuon-ji Temple on Mount Minobu. • Nichiren Shōshū – a branch emphasizing the lineage of Nikkō. • Modern new religious movements – such as Soka Gakkai and Risshō KōseiKai. Although these are modern organizations, their ideas ultimately trace back to Nichiren’s teachings.