佛陀的教導2 (證量的傳達（法性）) Teachings of the Buddha 2 (Communication of Realization (Dharma Nature))

 佛陀的教導2

證量的傳達（法性）

記得我剛開始看到《原始教典阿含經》的時候，也震驚到恐慌的地步，

（《雜阿含經》有很多當時的修行者生老病死的記載）

因為我們在北傳佛法，所謂的大乘佛教裡面浸泡太久，

覺得完美是理所當然，宗教不都是給予人們一個完美的庇蔭所嗎？

當所有的證據都指向《原始教典雜阿含經》大部分才是佛陀親口所說的時候，

不得不去面對這個事實。

前面提過，我花了很多時間，去剝離大腦吸收的所謂完美跟神話，

強迫自己睜開眼睛面對生活的事實，

再對照《雜阿含經》去做修行，

例如；被毒蛇咬死是一個事實，印度蛇類更多吧！

不可能因為在實踐修行，蛇就自己避開你，
但你在環境中如何體悟，自己跟生存的恐懼？
在佛法因緣條件教導下，努力的思維佛法，讓恐慌能夠被自己克服，進而帶來實質性的進步。

我在六月的南禪讀書會有指出，這種進步，猶如運動選手的跨欄能力，能跨的欄愈多，累積的功力當然就日漸加深！

能夠體悟無常（變動）、無我（條件、空）的修行者，

相信他得到的一切必然是滿足的、

安詳的，

這種已經親證（得到）佛陀所教導境界修行者，肉體生死ㄧ樣會有痛苦，

但已經有自己的所得（親證）的行者，在證量的境界中，安詳處理肉體的死亡。

半寄

（詞彙說明：

我在證量的傳達使用（法性），

是想要說明證悟的修行者，在證入境界後，自然產生的證量持身——法性。

以下專有名詞：

「在佛教哲學中，「法性」（梵語：Dharmatā）是一個核心概念，字面上的意思是**「諸法的本性」或「一切現象的真實本質」）

Teachings of the Buddha 2 (Communication of Realization (Dharma Nature))

 

When I first encountered the Early Buddhist Āgama texts, I experienced a profound sense of shock, even fear. (The Saṃyukta Āgama contains numerous accounts of practitioners undergoing birth, aging, illness, and death.)

 

Having been immersed for so long in Northern (Mahayana) Buddhism, we tend to take the idea of “perfection” for granted. Isn’t religion supposed to offer a kind of perfect refuge?

 

But when the evidence increasingly points to the Saṃyukta Āgama as containing a large portion of the Buddha’s actual words, we have no choice but to face that reality.

 

As previously mentioned, I devoted considerable time to deconstructing internalized notions of perfection and mythology. I compelled myself to confront the realities of life directly, and then engaged in practice based on the Saṃyukta Āgama.

 

For instance, being bitten to death by a poisonous snake is simply a fact of life. India has many snakes—spiritualpractice does not mean they will avoid you.

The essential issue is: how one understands and responds to fear within such 

 

Through the Buddha’s teaching on dependent origination and conditionality, one trains the mind to reflect on the Dharma. In this way, fear can be gradually overcome,leading to real inner progress.

 

As noted in NanZen study club this June, this progress resembles the development of a hurdler: the more hurdles one clears, the stronger and more skilled one becomes.

 

For those who truly realize impermanence (constant change) and non-self (conditionality and śūnyatā), what they gain is naturally a sense of fulfillment and peace.

 

A practitioner who has personally realized the state taught by the Buddha will still experience physical pain and death.

 

But with genuine realization, one can face the death of the body with deep calm and composure.

 

Master Banji

 

(Explanation of Terms

When I use the term Dharmatā (the nature of reality) in discussing the communication of realization, I am referring to the natural state that arises in a practitioner after genuine awakening.

For a realized practitioner, this realization is not just an understanding—it becomes a stabilizing force that naturally supports and sustains their being. This is what I mean by realization embodying and maintaining itself as Dharmatā.

 

Terminology:
In Buddhist philosophy, Dharmatā (Sanskrit) is a core concept. It literally means “the nature of phenomena” or “the true essence of all things.”)

 

AI資料提供AI Data

 AI資料提供：

在四部阿含經中，關於比丘被毒蛇咬死最著名、記載最詳細的經典是**《雜阿含經》第 252 經**（在大正藏中編為第 252 經，
部分版本或論述亦對應南傳《相應部·入處相應》第 69 經）。

事件背景：

優波先那尊者當時獨自在王舍城寒林中的「蛇頭巖」下禪坐。

意外發生：一條長約一尺的惡毒蛇從上方的巖石縫隙中掉落，正好掉在優波先那尊者的身上並咬傷了他。

尊者的反應：優波先那感知到自己中了蛇毒，但他內心毫無恐懼。他隨即呼喚舍利弗和附近的諸比丘，平靜地說：

「毒蛇掉在我身上，我已經中毒了。請你們快來把我的身體抬到洞窟外面去，不要讓這具色身在洞內毀壞、碎裂（莫令於內身壞碎）。」

舍利弗的觀察：舍利弗尊者趕到時，驚訝地發現優波先那的「面色諸根」與平時完全一樣，毫無痛苦或驚慌的異狀，於是詢問他為何能如此。

優波先那回答，因為他早已徹悟「五蘊非我、非我所」，斷除了我慢與執著，因此肉體的毀壞無法動搖他的心。

最後的結局：當舍利弗與眾比丘剛把優波先那扶出骨外，蛇毒便劇烈發作，尊者的身體當場壞碎，「如聚糠糟」（像一堆碎糠爛草般消融解體），當即入滅。

(AI Data)

Among the Four Āgama collections, the most well-known and detailed account of a monk being bitten to death by a poisonous snake appears in Saṃyukta Āgama, Sutra No. 252 (numbered 252 in the Taishō Canon).
Some versions or studies also relate it to Saṃyutta Nikāya, Saḷāyatana Saṃyutta, Sutta 69 in the Pāli tradition.

 

Background:
At that time, the Venerable Upasena was meditating alone beneath “Snake-Head Rock” in the Cold Forest near Rājagaha.

 

The Incident:
A highly venomous snake, about one foot long, suddenly fell from a crack in the rock above. It landed directly on Upasena and bit him.

 

Upasena’s Response:
Upasena realized he had been poisoned, yet he felt no fear at all. He immediately called for Śāriputra and the nearby monks, and calmly said:

“A poisonous snake has fallen on me. I have been bitten. Please come quickly and carry my body outside the cave. Do not let this physical body decay and break

apart inside the cave.”

 

Śāriputra’s Observation:
When Śāriputra arrived, he was surprised to see that Upasena’s facial expression and sense faculties were completely unchanged—just as calm as usual, with no sign of pain or panic. He asked how this was possible.

Upasena replied that he had already fully realized that the five aggregates are not the self and do not belong to the self. Having eliminated ego and attachment, the destruction of the physical body could not disturb his mind.

 

Final Outcome:
Just after Śāriputra and the monks carried him outside the cave, the poison suddenly took full effect. Upasena’s body quickly disintegrated, described as “like a heap of chaff,” and he passed away immediately.

 

佛陀的教導1 (善知識難覓) Teachings of the Buddha 1 (True Spiritual Friends Are Hard to Find)

 佛陀的教導1

善知識難覓

 

昨天晚上收到一些關於對人的意見。

 

我的看法；如果都要完美才能教人，那事實上是沒有人可以用的？

 

（人性到達完美是神的概念（神話），

佛法的修行者也沒有完美的說法，而是解脫的概念。）

 

像佛陀的兒子羅睺羅，

半夜上廁所，會被毒蛇咬死，佛陀展神通去救他，但《雜阿含經》

有很多比丘被毒蛇咬死，也沒記載佛陀去救，

 

這要是放在現在的理解，一定說：佛陀是自私的。

 

但放在修行者，這是血緣與法性的問題，

不是世俗語言可以定論的，

請學佛法吧！

(這個話題寫過了）

 

或是都讓虛偽存在就好？

 

學習，自己也要有大腦吸收啊，

你不想要的，不要學習就好！

 

我推薦的人選，也不見得都懂我的意思，但至少我可以跟他溝通就這樣而已！

半寄

 

(以下AI資料）

這個經典公案主要出自佛教律藏的《十誦律》（或記載於漢譯各大律藏如《四分律》及《根本說一切有部毗奈耶》中），

是用來敘述佛陀制定「比丘與沙彌不可同宿超過兩夜」這條戒律的因緣背景。

 

這段故事在佛教界流傳甚廣，其核心情節與佛陀制戒的來龍去脈如下：

 

起因：戒律初制，羅睺羅無處可住當時僧團剛制定了「未受具足戒者（如沙彌羅睺羅）不得與已受具足戒的比丘同室宿眠」的規定。

由於僧舍床位有限，加上有外來的比丘前來掛單，年幼的羅睺羅為了不讓師父和長輩們破戒，

便默默將自己的衣缽行李搬出房間，在深夜且大雨滂沱的夜裡，獨自躲進廁所（或浴室）裡坐禪與過夜。

危機：暴雨淹沒蛇洞，毒蛇游入廁所因為外面下著暴雨，附近的低窪處和蛇洞都被雨水淹沒，許多黑色的大毒蛇紛紛爬出洞穴躲雨。

其中有毒蛇爬進了黑暗的廁所中，正待在羅睺羅的身邊，情況極其危險，羅睺羅随时有被咬死喪命的可能。

拯救：佛陀以天眼察覺，親自前往救子佛陀在禪定中以天眼（而非展現凡俗的「斬神通」）察覺到羅睺羅正面臨生死危機。

慈悲解救：佛陀沒有在僧團中炫耀神蹟，而是立刻走到廁所外面，故意清了清嗓子並敲門詢問：「裡面是誰？」

逃出生天：羅睺羅聽到父親兼本師佛陀的聲音，隨即回答並開門跑了出來，這才平安避開了黑暗中的毒蛇。

 

 

Teachings of the Buddha 1 

(True Spiritual Friends Are Hard to Find)

 

Last night, I received some comments about people.

 

My view is this: if someone has to be perfect before they can teach others, then in reality, no one would be qualified to teach.

 

 

(The idea of human perfection belongs more to the concept of gods—a kind of mythology.
In Buddhism, practitioners are not described as “perfect,” but rather as liberated.)

Take the Buddha’s son, Rahula, for example.
It is said that he could have been bitten to death by a poisonous snake during the night, and the Buddha used his spiritual powers to save him.

Yet in the Saṃyukta Āgama, there are many records of monks who died from snake bites, with no mention of the Buddha saving them.

 

If this were judged by modern thinking, people would surely say:
“The Buddha was being selfish.”

 

But from the perspective of a practitioner, this relates to the difference between blood ties and the nature of the Dharma.
It is not something that can be concluded using ordinary language.
Please study the Dharma.
(I have written about this topic before.)

 

Or would you rather allow hypocrisy to remain?

 

When learning, one must also use one’s own mind to absorb and discern.
If there is something you do not agree with, simply do not learn it.

 

The people I recommend may not fully understand me either,
but at least I am able to communicate with them—that is all.

 

Master Banji

 

(AI Data)

This well-known Buddhist story mainly comes from the Vinaya text Shisong Lü (Ten Recitations Vinaya), and is also recorded in other Chinese Vinaya collections such as the Four-Part Vinaya and the Mūlasarvāstivāda Vinaya. It explains the background for a rule established by the Buddha: that a fully ordained monk and a novice (such as Rahula) should not stay in the same room for more than two nights.

 

This story is widely known in the Buddhist community. Its key events are as follows:

 

Cause: A New Rule Leaves Rahula Without a Place to Stay

At that time, the monastic community had just established a rule: those who were not fully ordained (like the novice Rahula) were not allowed to sleep in the same room as fully ordained monks.

Because there were limited beds and visiting monks also needed space, the young Rahula chose not to cause others to break the rule. Quietly and without complaint, he moved his belongings out of the room.

Late at night, during heavy rain, he went alone to a toilet (or bathing area), where he sat in meditation and spent the night.

 

Danger: Flooding Drives Poisonous Snakes Inside
Due to the heavy rain, low-lying areas and snake holes were flooded. Many large, black poisonous snakes came out of their holes to escape the water.

Some of these snakes entered the dark toilet, coming very close to Rahula. The situation was extremely dangerous, and he could have been bitten and killed at any moment.

 

Rescue: The Buddha Perceives the Danger and Saves Him
While in meditation, the Buddha became aware of Rahula’s life-threatening situation through his “divine eye” (a form of spiritual insight, not a display of supernatural power for show).

 

Compassionate Action:
Instead of performing a dramatic miracle, the Buddha quietly went to the outside of the toilet. He cleared his throat and knocked on the door, asking, “Who is inside?”

 

Escape:
Hearing the voice of his father and teacher, the Buddha, Rahula responded immediately, opened the door, and came out. In this way, he safely avoided the deadly danger hidden in the darkness.

 

 

業的行動力 The Dynamic Force of Karma

 業的行動力

有大德問說：佛法的「業力」可不可以解釋為；行動中夾帶的力量，

這個我認同。

佛法的「業力」解讀起來範圍是很大的

業的行動力

有大德問說：
佛法的「業力」可不可以解釋為；行動中夾帶的力量，
這個我認同。

佛法的「業力」解讀起來範圍是很大的，
後代因為佛法修行者證悟人數太少，
導致「業」被解釋的範圍越來越狹隘，
大多停留在惡業的解釋。

因為「肉眼看不到行動中夾帶的力量，會被留存，」所以理解上有一定的困難度，
解釋起來好像也無從完全認同。

有一種可能，一般人是可以認同的，上了年紀的大德們，回顧自己的一生，會確定業力的存在，

還有一個事實，所有的物質涵蓋肉體（動物），
從美好到殘缺都必須處理，
也可解讀為業的行動力。

事實上，《雜阿含經》中的解讀可以正確的話，
很多生命中的奧秘就會被證實，

那是佛陀（釋迦牟尼佛）留下的無限寶藏，不需再擴及宇宙與無量無邊。
半寄

The Dynamic Force of Karma

 

A reader once asked:

Can the Buddhist concept of “karma” be understood as the force embedded within action?

I agree with this interpretation.

 

In reality, the meaning of karma in Buddhism is very broad.

But because there have been fewer truly enlightened practitioners in later times,

the meaning has gradually become narrower,

and often reduced mainly to the idea of negative karma.

 

Since we cannot see this force within actions with our eyes,

even though it continues to exist,

it is not easy for people to fully understand or believe.

 

However, there is something most people can accept:

when people grow older and look back on their lives,

they often become convinced that karma is real.

 

Another observable fact is that all material phenomena—including physical bodies (such as animals)—

undergo transformation, from integrity to deterioration,

and all such processes require resolution.

This too may be understood as the dynamic force of karma.

 

If we can correctly understand the teachings in the Saṃyukta Āgama,

many mysteries of life can be verified.

 

This is the great treasure left by the Buddha.

There is no need to expand it into something vast and unreachable.

 

Master Banji

 

命脈 The Lifeline of the Dharma Dear all,

 命脈

各位大德好

佛法「四聖果」斷層已久，
既然我已經把祂鑽研出來，勢必定要清楚寫出來的，為佛教在此時留下一個見證。

第一次世界大戰以後，掀起的佛法考古熱，
不知道投入了多少金錢及注入了多少人才？！

這一場這麼大的世界級投資，不能就這樣全面鎩羽而歸。

也不能因為生活所需，而必須斷送佛法命脈，

一般「淨信」的大眾佔比例是最高的，

相信只要好好的宣揚佛法，
還是可以維持一般生活的，
這是我個人的拙見，
也請為佛法想一想。
半寄

 

The Lifeline of the Dharma

 

Dear all,

 

The teaching of the Four Stages of Enlightenment in Buddhism has been disconnected for a long time.

Since I have studied and worked through this issue, I feel it is my responsibility to explain it clearly and leave a record for Buddhism in this era.

 

After World War I, there was a major global interest in studying early Buddhist texts.

A great deal of money and many talented scholars were involved.

 

Such vast, worldwide efforts should not be wasted.

 

Nor can the very lifeline of the Buddhadharma be sacrificed for the sake of worldly survival.

 

It is a fact that the majority of practitioners follow the path of “pure faith.”

 

As long as the Dharma is properly shared and explained,

it is still possible to sustain an ordinary life.

This is only my personal opinion,

but I ask everyone to consider the future of the Buddhadharma.

 

Master Banji