跨時空而來6
掉舉疑雲在5上分結阿羅漢最後的「掉舉」裡面，我個人的認知是人類的知識非常多，不能認知的知識以修持佛法而言，應該都稱為「掉舉」。
（AI:掉舉（梵語：auddhatya）是一個常見的佛教術語，指心神浮動、躁動不安、妄想紛飛的心理狀態。當一個人靜坐或專注時，心思不由自主地被過去快樂的事或雜念牽著走，無法安住與寂靜，是修定（奢摩他）的重要障礙。）
例如；我看到我不能明白的事物，會去思考它的原因，以佛法觀點而言，在不明白之前都可稱為「掉舉」吧！
而人世間我們不能明白的事情太多了！
首先，我們必須釐清修持佛法證入阿羅漢果位的聖者，到最後想要斷絕人世間的一切，離開人世間。
所以祂不能再繼續去探索，其他讓祂心意識不能集中的問題。
白話講：就是全力以赴的攻最後一個山頂點。
即使到現代，我們去做一件事情，想要成就，也只能犧牲其他的事情，專攻一件事的成功。
但阿羅漢果位成就以後，肉身尚在人間，為著佛法延伸的教化在努力，佛陀當時教導的羅漢果尊者也是一群人。
其實「掉舉」這裡面最大的矛盾點解釋是；僧團後來把阿羅漢推到了——已經不是「人」的解釋，
但成就的阿羅漢果尊者，一樣有著人類的肉體，
有肉體會有生理的問題，然而生理的問題包括排泄物，在後來僧團的解釋裡已經不被接受了？
把阿羅漢果神格化到連排泄物都要拿出來討論的地步？
本來只是肉體的正常生理問題，到了部派僧團完全不被容許，
在這個點被模糊以後，整個佛法的修行指南陷入了死結，
卻還要抬出大乘與聲聞乘來做區別，
把問題搞得異端的複雜，
到最後不知道嘉惠了誰？
在日本旅行時，勤忠建築師問我ㄧ些佛法的時候，我把《虛雲老和尚年譜》（1840年—1959年）
他看完以後一臉陰沉沒多說一句話，
修行到了連生理問題都要交代的地步，讓想學習的人都要止步了！
我很明白指出，極端的把佛法推到人跟神格混淆不清，那已經不是佛法。
「掉舉」在我研究「大天五事」的時候就已經弄清楚，
「慢」才是我在解釋上想更完善的點。
半寄
（本文寫出時印度聖者在旁邊監督。哈哈😄）
（以下掉舉AI資料：
在阿毗達磨（阿毗達摩）與論書體系中，阿羅漢（Arhat）
但在聲聞乘的修證理論中，阿羅漢是否仍有「掉舉」（
整體而言，對「阿羅漢果的掉舉」主要有以下兩種核心解釋角度：
1. 大乘與阿毗達磨主流：阿羅漢「無掉舉」
在**《俱舍論》、《成唯識論》**等絕大多數阿毗達磨體系中：
掉舉的本質：掉舉被定義為一種與心相應的煩惱（隨煩惱），
斷惑層次：掉舉屬於修所斷惑。在九結（或五上分結）中，「
斷盡點：阿羅漢在證得阿羅漢果的瞬間（
結論：按照標準論書定義，阿羅漢已經完全切斷了「掉舉結」。
2. 部派佛教與論爭角度：不通達或「習氣（餘習）」的表現
既然阿羅漢已斷掉舉結，為何在某些聲聞部派論典（如大眾部系或《
① 習慣與習氣（習氣未盡）
阿羅漢雖然斷除了煩惱的現行與種子，但**微細的習氣（
表現：某些阿羅漢在身體舉止上，
解釋：這種外在的「微細動搖」或習慣，
② 大眾部「阿羅漢五事」中的爭議（不通達/餘所誘）
在大眾部等對於阿羅漢能力的討論中（即著名的「大天五事」論爭）
在此脈絡下，若阿羅漢對某些世俗名相或事物未完全通達，
但說一切有部等主流部派駁斥了這一點，嚴格劃分了「
總結
對「阿羅漢果的掉舉」最精確的定性為：
1. 若指「煩惱性的掉舉（掉舉結）」：阿羅漢已完全斷除，絕不再起。
2. 若指「外在舉止的微細動搖或習慣」：此乃**殘餘習氣（餘習）*
Across Time and Space 6 —The Restlessness Issue
My view on the final “restlessness” among the five higher fetters is simple: anything we do not yet understand can be called “restlessness” in Buddhist practice.
(AI note: Restlessness (Sanskrit: auddhatya) refers to a common Buddhist concept describing a state of mental agitation—when the mind becomes unsettled, distracted, and filled with wandering thoughts. During meditation or concentration, the mind may be pulled toward past pleasures or random thoughts, making it difficult to remain calm and still. It is a major obstacle to developing concentration (śamatha).)
For example, when I encounter something I do not understand, my mind begins to analyze it. Before understanding arises, this can be seen as restlessness.
But there are countless things in the world we do not understand.
An Arhat ultimately cuts off worldly concerns and focuses entirely on liberation.
This means no longer engaging with questions that disturb mental concentration—like putting all effort into reaching the final summit.
Even in modern life, success requires focusing on one goal and letting go of others.
After awakening, the Arhat still lives in a human body and continues teaching the Dharma.
The real contradiction is this: later traditions treated Arhats as beyond human.
Yet they still have physical bodies—with natural biological functions.
When even these are denied, practice loses clarity and becomes rigid.
Distinctions between different Buddhist paths only made the issue more complicated.
Who truly benefits from this?
During a trip to Japan, I shared references to physiological issues from The Chronicle of Master Xuyun (1840–1959) with an architect named Qinzhong. After reading them, he fell silent.
If practice demands explanation even of basic bodily functions, it can discourage learners.
To push Buddhism into confusion between human and divine is no longer true Buddhism.
I have already clarified “restlessness” through studying the “Five Points of Mahādeva.”
It is 'conceit' (māna) that I wish to clarify, which I have also explained in Across Time and Space 5.
Master Banji
(Written under the supervision of an Indian sage. 😄)
AI Data on Restlessness (Auddhatya) in Arhats
In the Abhidharma and scholastic traditions, an Arhat has completely eliminated all defilements, such as greed, anger, ignorance, pride, and doubt.
However, within the Śrāvaka (disciple) path, there are important and subtle differences among Buddhist schools regarding whether an Arhat can still have “restlessness” (Auddhatya), and how this is interpreted.
Overall, there are two main ways to understand this issue:
1. Mainstream Mahāyāna and Abhidharma View: Arhats Have No Restlessness
In most Abhidharma systems, such as the Abhidharmakośa and Cheng Weishi Lun:
Restlessness is defined as a mental defilement. It makes the mind agitated, distracted, and inclined to chase after past experiences, thereby disturbing concentration (śamatha).
Restlessness belongs to the defilements that are removed through practice. Among the higher fetters, it is one of the five “upper fetters” (along with attachment to form, attachment to formless states, pride, and ignorance).
At the moment an Arhat attains Arhatship (through the final meditative breakthrough, often compared to a diamond), all remaining subtle defilements—including restlessness—are completely eliminated.
Conclusion:
According to standard scholastic definitions, an Arhat has fully eradicated restlessness as a defilement. Therefore, an Arhat has absolutely no restlessness in the true, afflictive sense.
2. Sectarian Debates: Habitual Tendencies or Residual Impressions
If Arhats have eliminated restlessness, why do some texts describe them as appearing unsettled or restless?
This is usually explained in two ways:
(1) Habits and Residual Tendencies (Vāsanā)
Although an Arhat has eliminated active defilements and their seeds, very subtle habitual tendencies may still remain. Only a Buddha is said to remove all such traces completely.
Some Arhats may still show habitual behaviors formed in past lives or before awakening—for example, speaking quickly, walking fast, or using certain expressions.
These slight outward behaviors may look like restlessness to others, but internally there is no attachment, no agitation, and no defilement. Therefore, this is not true restlessness.
(2) Mahāsāṃghika Debate: Limited Knowledge or Residual Responses
In some early Buddhist debates (such as the “Five Points” controversy), it was suggested that Arhats might still have limitations, such as incomplete knowledge of worldly matters or momentary uncertainty.
Final Summary
The most precise conclusion is:
An Arhat has completely eliminated it and will never experience it again.
These are due to residual tendencies, not mental defilements. The mind remains completely free and undisturbed, so this is not true restlessness.
