法益The Benefit of the Dharma

 法水返回印度

讀者們好！

佛法修行者應該要理解到，修行的整個理念必須要受到再檢視。

證悟者消失了！龐大的文字解釋卻在繼續堆疊。

我們要繼續在文字迷宮中玩遊戲嗎？
有些省思應該要出現了！

我知道國外讀者對我寫的文章反應很強烈，尤其是印度的讀者受益最多，

印度讀者我最近常看到，很犀利的腦力，馬上吸收我寫的佛法內容，
再次印證《雜阿含經》內容記載的真實性，

印度民族部分修行者，對於邏輯方面的清晰，是一種優質的呈現。

激盪起來的火花，超乎我的想像，
但願能提高受益者的人數，為佛法留下更多的命脈延續。
半寄

印度及其他國家的讀者們好！

「神通」在《雜阿含經》被指出是——明白（3明）。

證悟為了明白解脫，「神通」只是必備的能力，不是炫耀用的。

如果你們有《雜阿含經》英文版，
我上網搜尋到這個資料，提供參考。
半寄

「南傳對照版：因為《雜阿含經》與巴利文的《相應部》內容高度對應，

許多學者與研究者會直接閱讀已完整的《相應部》英文版（如 Bhikkhu Bodhi 的英譯本）來對照研究。」

The Benefit of the Dharma (The Dharma Returns to India)

 

Dear readers,

 

Buddhist practitioners should re-examine the foundations of practice.

The enlightened have disappeared, yet textual explanations continue to grow.

Will we remain in this maze of words?

It is time for reflection.

 

My writings have drawn strong responses from international readers, especially from India.

 

Indian readers often show sharp reasoning and quickly grasp these teachings,

once again confirming the authenticity of the Saṃyukta Āgama.

 

Among some Indian practitioners, clarity in logic is especially evident.

 

The insights sparked by this exchange have gone beyond my expectations.

May more people benefit, and may the Dharma continue to endure.

 

Master Banji

Hello to readers in India and other countries!

 

In the Saṃyukta Āgama, “supernormal powers” (abhijñā) are described in relation to the “three knowledges” (the three insights), emphasizing clarity and understanding.

 

In the context of awakening and liberation, supernormal powers are regarded as a supporting capability for clear realization, not something to be displayed or used for show.

 

If you have an English translation of the Saṃyukta Āgama, I found some information online that may be useful for reference.

 

Master Banji

 

A Pali parallel version:

The Saṃyukta Āgama is closely related in content to the Pali Saṃyutta Nikāya. Because of this, many scholars and researchers read the complete English translation of the Saṃyutta Nikāya, such as Bhikkhu Bodhi’s translation, for comparison and study.

增加說明12 Supplementary Note 12

 增加說明12

心的寂止

「心的寂止」，這句話所有的佛法系統都在教導。

「心寂止」到一個階段，必定是「入定」，

因為人體不可能一直操控自己的所有感官、大腦，都是寂止的？

之前不知道誰提過，你能直視太陽多久？

所以對於「寂止」能到哪個地步？

它必須確定要能起什麼轉化作用，才能維持下去。

屬於修行的，必定要有其深化的功力，

才能繼續往前走。

而不是一直要求人體該如何？

人體又該如何？

一下子不執著，一下子無所得？

把整個修行割離的像分裂症？！

而「心」的問題一直無止境的擴張，成了「唯心」泛論，

屬於人體、人腦的寂止，在佛學教學被延伸至荒謬的地步？！

其基本功力就是專注，專注以後也不是無止無盡的擴張，

既然是佛法修行，它必須被歸納到「四禪八定」來作說明。

按著《原始教典雜阿含經》已經有的資料，

整個脈絡研究下去，給辛苦的修行者一個答案。

一個「寂止的心」所牽涉到的問題太複雜了，

必須要把心跟感官，

還有人體究竟能維持只是「理論性的心」多久？

都必須釐清楚。

半寄

以下AI資料：

「修行不是為了追求神祕力量，而是要從最基礎的「心的寂止」出發」

出自《達賴喇嘛說止觀：達賴喇嘛給初發心修行人的第三個錦囊》
（英文原書名：
Searching for the  Self: Volume 7 of The Library of Wisdom and Compassion）。

Supplementary Note 12 — 

The Stillness of the Mind

The idea of “the stillness of the mind” is taught in Buddhist traditions, regardless of which particular Buddhist system one follows.

When the mind reaches a certain level of stillness, it must eventually enter a state of meditative absorption (samādhi).

After all, it is impossible for the human body to keep controlling all of its senses and brain activity while maintaining complete stillness indefinitely.

Someone once asked a simple question: How long can you look directly at the sun?

So, when we talk about the “stillness of the mind,” how far can this stillness actually go?

There must be a clear understanding of what kind of transformation this stillness is supposed to produce before it can be sustained.

Anything that is truly part of spiritual practice must involve deeper training and development if the practitioner is to continue moving forward.

It cannot simply be a matter of constantly telling the human body what it should do and what it should not do.

One moment, we are told not to be attached.

The next, we are told that there is nothing to attain.

Does this eventually separate the different parts of spiritual practice from one another, almost as if the practice itself has become fragmented?

At the same time, the discussion of the “mind” keeps expanding without limit, eventually turning into a broad and generalized theory of “mind-only.”

Has the idea of stillness involving the human body and brain been extended to an absurd degree in Buddhist teaching?

The basic ability involved is concentration.

But even after concentration has been developed, this does not mean that it should be expanded endlessly without limit.

If this is genuinely Buddhist practice, then it needs to be understood and explained within the framework of the Four Dhyānas and Eight Samādhis.

Based on the material already found in the Early Buddhist Scriptures, 

the Saṃyukta Āgama, we should study the entire development and context of these teachings and seek an answer for those who have worked so hard in their practice.

The questions surrounding a still and quiet mind are far more complicated than they may appear.

We need to clearly distinguish between the mind and the senses, 

and we also need to understand how long the human body can actually maintain what may be only a theoretical state of mental stillness.

Master Banji

 

(AI Data) 

“Spiritual practice is not about seeking mysterious or supernatural powers. Instead, it should begin with the most basic practice: 

the stillness of the mind.”

This statement comes from The Dalai Lama on Calm-Abiding and Insight Meditation: The Third Piece of Advice for Beginners, from the book:

Searching for the Self: Volume 7 of The Library of Wisdom and Compassion.

增加說明11 Supplementary Note 11

 增加說明11 

只有理解，沒有執著

 

「修行必須捨離對「入定境界」或「超凡神通」的奇思異想。」

 

這一段話出自下面那一段資料，

我個人剛開始修行的時候對這一段內容的說法深信不疑，

 

既使我拜見過廣欽老和尚，也不敢想自己會有那樣的功力，

那真的是遙不可及的人物。

 

直到體驗了意識被入侵的速度以後，

不再認為是執不執取的問題？

 

反而是必須去深入理解的層面。

 

我自己在修行上面歸納出「四禪八定」與「四聖果」的內容，

並且與《中觀—空論》並軌而修行，

 

「若極微有體積即可再分，

若無體積則疊加不出物體」

這段內容，並不是在玩文字遊戲，

也不是在搞清楚學術方面的問題，

而是修行者實地到了「四聖果」的「無色愛、精神解脫」必須用到。

 

我後來的觀點積極轉向，如果修行者對「入定」、「神通」以及佛法的理論，

完全無法理解，

是沒有資格談執不執取的問題。

（修行錯誤不在此論）

 

半寄

 

以下AI資料：

捨離對入定與神通的奇思異想 

 

在止觀與禪定的修持上，高僧們給予的錦囊建議是：修行必須捨離對「入定境界」或「超凡神通」的奇思異想。

 

修行不是為了追求神祕力量，而是要從最基礎的「心的寂止」出發，

 

進而揮起止觀雙運的空性智慧之劍，斬斷內心的無明之根。 

 

出自《達賴喇嘛說止觀：達賴喇嘛給初發心修行人的第三個錦囊》

（英文原書名：

Searching for the Self: Volume 7 of The Library of Wisdom and Compassion）。

 

Supplementary Note 11 — Understanding Without Attachment

“In spiritual practice, one must let go of fanciful ideas about attaining meditative absorption or developing supernatural powers.” 

This statement comes from the material quoted below.

When I first began practicing, I firmly believed in what this passage was saying.

Even after I had the opportunity to meet the Venerable Master Guangqin, I still did not dare to imagine that I could ever attain such a level of spiritual practice. To me, he was truly someone far beyond my reach.

It was only after I experienced the speed at which consciousness could be invaded that I stopped seeing this simply as a question of whether one should be attached or unattached.

Instead, I came to see it as something that must be understood in depth.

In my own practice, I have organized my understanding around the Four Dhyānas and Eight Samādhis and the Four Stages of Enlightenment, while practicing them alongside the teachings of the Madhyamaka—The Doctrine of Śūnyatā.

“If an ultimate particle has a volume, it can be divided again.

If it has no volume, then physical objects could not be formed by accumulating such particles.”

This is not a game of words, nor is it merely an attempt to resolve an academic or intellectual question.

It is something that a practitioner must actually understand and apply upon reaching the stage of the Four Stages of Enlightenment, particularly when confronting attachment to the formless realms and liberation at the level of consciousness.

My perspective eventually shifted in a more affirmative direction:

If a practitioner has no real understanding of meditative absorption, supernatural abilities, 

or the theoretical foundations of Buddhism, then I do not believe it is meaningful to talk about whether one is attached or unattached to them.

(The errors in practice are not addressed in this discussion.)

Master Banji

 

(AI Data) 

Letting Go of Fantasies About Meditation and Supernatural Powers

When practicing calm-abiding, insight meditation, and deep meditation, experienced Buddhist masters give a simple piece of advice:

“In spiritual practice, one must let go of fanciful ideas about attaining meditative absorption or developing supernatural powers.”

The purpose of spiritual practice is not to seek mysterious or supernatural powers.

Instead, we should begin with the most basic practice: calming and settling the mind.

From there, we gradually develop the wisdom of śūnyatāthrough the combined practice of calm-abiding and insight meditation. This wisdom helps us cut through the root of ignorance within the mind.

This teaching comes from The Dalai Lama on Calm-Abiding and Insight Meditation: The Third Piece of Advice for Beginners, from the book:

Searching for the Self: Volume 7 of The Library of Wisdom and Compassion.