Why light in Buddhist scriptures disappear

[awaken]

佛經中的『光生起』

 

 

 

雜阿含379經[正聞本542經/佛光本378經](諦相應/雜因誦/修多羅)(莊春江標點) 
如是我聞： 
一時，佛住波羅㮈鹿野苑中仙人住處。 
　　爾時，世尊告五比丘： 
　　「此苦聖諦本所未曾聞法，當正思惟時，生眼、智、明、覺；此苦集、此苦滅、此苦滅道跡聖諦本所未曾聞法，當正思惟時，生眼、智、明、覺。 
　　復次，苦聖諦智(知)當復知，本所未聞法，當正思惟時，生眼、智、明、覺；苦集聖諦已知當斷，本所未曾聞法，當正思惟時，生眼、智、明、覺；復次，{苦集滅，}此苦滅聖諦已知當{知}作證，本所未聞法，當正思惟時，生眼、智、明、覺；復以(次)，此苦滅道跡聖諦已知當修，本所未曾聞法，當正思惟時，生眼、智、明、覺。 
　　復次，比丘！此苦聖諦已知、知已出，所未聞法，當正思惟時，生眼、智、明、覺；復次，此苦集聖諦已知、已斷出，所未聞法，當正思惟時，生眼、智、明、覺；復次，苦滅聖諦已知、已作證出，所未聞法，當正思惟時，生眼、智、明、覺；復次，苦滅道跡聖諦已知、已修出，所未曾聞法，當正思惟時，生眼、智、明、覺。 
　　諸比丘！我於此四聖諦，三轉、十二行，不生眼、智、明、覺者，我終不得於諸天、魔、梵，沙門、婆羅門、聞法眾中，為解脫，為出、為離，亦不自證得阿耨多羅三藐三菩提。 
　　我已於四聖諦三轉、十二行，生眼、智、明、覺故，於諸天、魔、梵，沙門、婆羅門、聞法眾中得出，得脫，自證得成阿耨多羅三藐三菩提。」 
　　爾時，世尊說是法時，尊者憍陳如及八萬諸天遠塵、離垢得法眼淨。 
　　爾時，世尊告尊者憍陳如：「知法未？」 
　　憍陳如白佛：「已知，世尊！」 
　　復告尊者憍陳如：「知法未？」 
　　拘鄰白佛：「已知，善逝！」 
　　尊者拘鄰已知法故，是故，名阿若拘鄰。 
　　尊者阿若拘鄰知法已，地神舉聲唱言： 
　　「諸仁者！世尊於波羅㮈國仙人住處鹿野苑中，三轉、十二行法輪，諸沙門、婆羅門，諸天、魔、梵所未曾轉，多所饒益，多所安樂，哀愍世間，以義饒益，利安天人，增益諸天眾，減損阿修羅眾。」 
　　地神唱已，聞虛空神天，四天王天，三十三天，炎魔天，兜率陀天，化樂天，他化自在天，展轉傳唱，須臾之間，聞于梵天身。 
　　梵天乘聲唱言： 
　　「諸仁者！世尊於波羅㮈國仙人住處鹿野苑中，三轉、十二行法輪，諸沙門、婆羅門，諸天、魔、梵，及世間聞法未所曾轉，多所饒益，多所安樂，以義饒益諸天世人，增益諸天眾，減損阿修羅眾。」 
　　世尊於波羅㮈國仙人住處鹿野苑中轉法輪，是故此經名轉法輪經。 
　　佛說此經已，諸比丘聞佛所說，歡喜奉行。

相應部56相應11經/法輪轉起經(諦相應/大篇/修多羅)(莊春江譯) 
有一次，世尊住在波羅奈鹿仙人墜落處的鹿野苑。 
　　在那裡，世尊召喚[那]群五比丘們： 
　　「比丘們！有兩個邊(極端)，不應該被出家人實行，哪兩個呢？凡這在諸欲上欲之享樂的從事，是下劣的、粗俗的、一般人的、非聖者的、無益的，以及凡這自我折磨的從事，是苦的、非聖者的、無益的。比丘們！不走入這些那些兩個邊後，作眼、作智的中道被如來現正覺，它導向寂靜、證智、正覺、涅槃。 
　　比丘們！但什麼是那作眼、作智的中道被如來現正覺，它導向寂靜、證智、正覺、涅槃呢？就是這八支聖道，即：正見、正志、正語、正業、正命、正精進、正念、正定。 
　　比丘們！這是那作眼、作智的中道被如來現正覺，它導向寂靜、證智、正覺、涅槃。 
　　比丘們！而這是苦聖諦：生是苦，老也是苦，病也是苦，死也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦；總括之，五取蘊是苦。 
　　比丘們！而這是苦集聖諦：是這渴愛：導致再生的、與歡喜及貪俱行的、到處歡喜的，即：欲的渴愛、有的渴愛、虛無的渴愛。 
　　比丘們！而這是苦滅聖諦：就是那渴愛的無餘褪去與滅、捨棄、斷念、解脫、無依住。 
　　比丘們！而這是導向苦滅道跡聖諦：就是這八支聖道，即：正見……（中略）正定。 
　　『這是苦聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這苦聖諦應該被遍知』：比丘們！在以前……（中略）生起。 
　　『這苦聖諦已被遍知』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這是苦集聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這苦集聖諦應該被捨斷』：比丘們！在以前……（中略）生起。 
　　『這苦集聖諦已被捨斷』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這是苦滅聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這苦滅聖諦應該被作證』：比丘們！在以前……（中略）生起。 
　　『這苦滅聖諦已被作證』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這是導向苦滅道跡聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　『這導向苦滅道跡聖諦應該被修習』：比丘們！在以前……（中略）生起。 
　　『這導向苦滅道跡聖諦已被修習』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 
　　比丘們！只要我對這四聖諦三轉、十二行相沒有這麼已善清淨的如實智見，我在包括天、魔、梵的世間；包括沙門、婆羅門、天、人的世代中，不自稱『已現正覺無上遍正覺』。 
　　比丘們！但自從我對這四聖諦三轉、十二行相有這麼已善清淨的如實智見後，我在包括天、魔、梵的世間；包括沙門、婆羅門、天、人的世代中，才自稱『已現正覺無上遍正覺』。又，我的智與見生起：『我的解脫是不動搖的，這是最後的出生，現在，沒有再有。』」 
　　世尊說這個，悅意的[那]群五比丘們歡喜世尊所說。 
　　而在這個解說被說時，尊者憍陳如的遠塵、離垢之法眼生起： 
　　「凡任何集法都是滅法。」 
　　而且，當法輪被世尊轉動了，諸地居天發聲道： 
　　「在波羅奈鹿仙人墜落處的鹿野苑，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」 
　　聽到諸地居天的聲音後，四大天王之諸天也發聲道： 
　　「在波羅奈鹿仙人墜落處的鹿野苑，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」 
　　聽到四大天王諸天的聲音後，三十三天諸天……（中略）夜摩諸天……（中略）兜率諸天……（中略）化樂諸天……（中略）他化自在諸天……（中略）梵眾天諸天發聲道： 
　　「在波羅奈鹿仙人墜落處的鹿野苑，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」 
　　像這樣，在那剎那，(在那頃刻，)在那片刻，聲音傳出直到梵天世界。 
　　這十千世間界震動、搖動、顫動，無量偉大的光明出現於世間，勝過了諸天眾的天威。 
　　那時，世尊吟出這優陀那： 
　　「先生！憍陳如確實已了知，先生！憍陳如確實已了知了。」 
　　這樣，因此，尊者憍陳如就有「阿若憍陳如」那樣的名字。

 

由以上兩種譯文比對，可以得知，光在漢傳阿含經被翻譯成『覺』

 

不知道原因是什麼，但這說明了一點，漢傳的佛經當中，為什麼很難找到『光』的證據，原來被『改過了』

 

From the comparison of the above two translations, it can be known that light in the Ahan Sutra  was translated as "Jue"(enlightenment?).

I don't know why, but this explains one point, why it is difficult to find evidence of "light" in the Buddhist scriptures passed down in Chinese translations, and it turned out to be "reformed"

Edited May 29, 2022 by awaken

[Cobie]

5 hours ago, awaken said:

…『光』在漢傳阿含經被翻譯成『覺』… 原來被『改過了』

Yes, altering pivotal characters, this happened a lot. 
 

~~~
光 guang1 - light 

覺 jue2 - (verb) to become aware 

 

 

Edited May 29, 2022 by Cobie

[helpfuldemon]

THERE IS NOTHING VIRTUOUS NOR NOBLE IN SUFFERING!  It merely eats away at your strength and leaves you destitute!  If suffering were virtuous then causing suffering would be good, and causing suffering is NOT GOOD, it is EVIL.

[Cobie]

….. …

 

34 minutes ago, helpfuldemon said:

THERE IS NOTHING VIRTUOUS NOR NOBLE IN SUFFERING!  It merely eats away at your strength and leaves you destitute!  If suffering were virtuous then causing suffering would be good, and causing suffering is NOT GOOD, it is EVIL.

 

I agree entirely. 
 

 

Edited May 30, 2022 by Cobie

[Cobie]

Real spirituality creates quiet contentment. 

 

Edited May 30, 2022 by Cobie

[Lairg]

My own view is that emotional suffering is for softening the heart.   Voluntary physical suffering has little value other than traumatising the sacral chakra entity

[helpfuldemon]

Yes, it can lead to compassion, but it can also lead to anger and hate.

[Cheshire Cat]

is there anyone who could translate? this topic is very interesting

[awaken]

這段太重要了，這段證明了如果練對了佛陀講的四聖諦的話，是會產生光的

This passage is very important. This passage proves that if you practice the Four Noble Truths taught by the Buddha correctly, light will be produced.

[awaken]

On 2022/5/31 at 3:10 AM, Cheshire Cat said:

is there anyone who could translate? this topic is very interesting

 

我不是不願意翻譯，只是我的英文能力太差，這段是古代中文的佛經，google應該是翻譯不出來的，我的英文又不行

 

我貼出這段的巴利文（我看不懂這段巴利文）

 

你去找找看能否找到英文翻譯？

 

It's not that I don't want to translate, but my English ability is too poor. This passage is a Buddhist scripture in ancient Chinese. Google should not be able to translate it, and my English is not good.

I posted this Pali (I don't understand this Pali)

Could you go and see if you could find an English translation?

 

 

 

 

巴利語經文(台灣嘉義法雨道場流通的word版本)
SN.56.11/(1) Dhammacakkappavattanasuttaṃ
　　 1081. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi– “dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati”.
　　 “Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
　　 “Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ– jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ– saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ– yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ– yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ– ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.
　　 “‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
　　 “‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
　　 “‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
　　 “‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
　　 “Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
　　 “Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo’”ti. Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.
　　 Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.
　　 Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ– “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṃ– “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
　　 Itiha tena khaṇena (tena layena) tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.
　　 Atha kho bhagavā imaṃ udānaṃ udānesi– “aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño”ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosīti. Paṭhamaṃ.

 

 

 

[Cheshire Cat]

Thank you

I was interested in the references to seeing lights with eyes closed during meditation.

 

Some Theravada meditation traditions describe the appearance of an inner light which is described as Nimitta. But at the moment I can't remember. which teacher talks about this

 

 

[awaken]

4 minutes ago, Cheshire Cat said:

Thank you

I was interested in the references to seeing lights with eyes closed during meditation.

 

Some Theravada meditation traditions describe the appearance of an inner light which is described as Nimitta. But at the moment I can't remember. which teacher talks about this

 

 

 

我知道有幾個有在講，但是我不推薦你看，因為那幾個人講的內容或多或少都有點問題

 

他們的根據通常來自『清淨道論』

 

而清淨道論的根據則來自『無解礙道』

 

『無解礙道』相傳是佛陀的大弟子舍利弗寫的

 

我再給你一段『無解礙道』關於光的文章

 

但是我不能跟你保證google翻譯出來的結果有沒有問題

I know a few are talking about it, but I don't recommend you to watch it, because the content of what those masters are talking about is more or less wrong.

Their basis usually comes from "Visuddhimagga"

And the basis of Visuddhimagga comes from the "Paṭisambhidā-magga"

"Paṭisambhidā-magga" is said to be written by Sariputra, the first disciple of the Buddha

I'll give you another article about light from "Paṭisambhidā-magga"

But I can't guarantee you that there is no problem with the result of google translation

 

 

 

 

如何心意被對法的掉舉緊緊地握持？當作意為無常的時，生起光亮，他轉向光亮[心想]：「光亮是法。」從那個因由的散亂(分心)為掉舉，當心意被那個掉舉緊緊地握持時，他不如實了知現起為無常的，不如實了知現起為苦的，不如實了知現起為無我的，以此被稱為「心意被對法的掉舉緊緊地握持，有那個時候：當他內心住立、安靜下來、成為統一、入定時，他的道被產生」。……道如何被產生？……（中略）這樣，道被產生……這樣，諸結被捨斷，他消滅諸煩惱潛在趨勢。

How can one's mind be held tightly by the falling of the Fa? When the mind is impermanent and light arises, he turns to the light [thought]: "Light is the Dhamma." From the distraction (distraction) of the cause to the distraction, when the mind is gripped tightly by the distraction At that time, he did not really realize that it is impermanent, that it is suffering, and that it is not-self. Hold, there is that time: when his heart abides, becomes quiet, becomes unified, enters into time, his path is produced." . . . How did the Tao come into being? ... (abbreviated in the middle) In this way, the Dao is created... In this way, all fetters are discarded, and he eliminates the latent tendencies of all afflictions.

 

來看裡面的一句話：『當作意為無常的時，生起光亮，他轉向光亮[心想]：「光亮是法。」』

 

從這句話我們又知道了，佛法當中是有『光』的，而且是在作意之後產生，生起光亮，然後這個意是可以『被轉向』光亮的。

Look at the sentence in it: "When the mind is impermanent, light arises, and he turns to light [thought]: "Light is Dhamma."

 

 

From this sentence, we also know that there is "light" in the  Buddhist Dharma, and it is produced after the intention, and the light is generated, and then this intention can be "turned" to the light.

[awaken]

當作意為無常

 

當 when

作 work

意 intention

為 as

無 no

常 always, eternal

 

When our intention work as no eternal

 

Our intention can follow Various phenomena of the body due to cultivation.

It can also be fixed on a specific part of the body, such as the lower abdomen.

But if our intention is not fixed on a specific part of our body, but follow the changes of our body, the light will be produced.

 

 

This passage makes it clear that when attention is not fixed in a particular location or situation, but changes with the phenomenon, light will be produced.

 

The production of light is our instinct, but the wrong way of intention suppresses this instinct

 

 

Edited June 1, 2022 by awaken

[awaken]

『這是導向苦滅道跡聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 

 

這是 this is (the way)

導向 lead to

苦滅 suffer disappear (and)

道跡 the sing of Dao (appear)

聖諦 sacred truth

 

This is the way which lead to the sacred truth that the suffer disappear and the sign of Dao appear.

 

 

比丘們 monks

在以前所不曾聽過的法上 the Dharma that you have never heard before

我的眼生起 my (third) eyes arose 

智生起，cleverness arose

慧生起，wisdom arose

明生起，brightness arose

光生起。 light arose

 

 

Edited June 2, 2022 by awaken

[Cheshire Cat]

5 hours ago, awaken said:

 

When our intention work as no eternal

 

Our intention can follow Various phenomena of the body due to cultivation.

It can also be fixed on a specific part of the body, such as the lower abdomen.

But if our intention is not fixed on a specific part of our body, but follow the changes of our body, the light will be produced.

 

I believe that the main element that leads to the experience of light is the stabilization of a natural rhythm in thoughts. Sometimes, this is present in an innate way and it is therefore sufficient to follow the changes in the body. But if a person does not have this rhythm of thoughts, he will never be able to see the light using this method in my opinion.

 

For this reason, the Buddha taught to cultivate Sati, awareness on the basis of dharmas that alternate rythmically (in and out breath, for example).

[awaken]

7 hours ago, Cheshire Cat said:

 

I believe that the main element that leads to the experience of light is the stabilization of a natural rhythm in thoughts. Sometimes, this is present in an innate way and it is therefore sufficient to follow the changes in the body. But if a person does not have this rhythm of thoughts, he will never be able to see the light using this method in my opinion.

 

For this reason, the Buddha taught to cultivate Sati, awareness on the basis of dharmas that alternate rythmically (in and out breath, for example).

 

What is the rhythm of thoughts?

 

當然有些人天生比較容易見光，有些人確實很難

 

但是我也教過一些很難見光的學生，經由陰陽交替，還是可以順利產生光的，只是他花的時間，幾乎是其他人的十倍以上

 

Of course, some people are naturally easier to see the light, and some people are really difficult

But I have also taught some students who are hard to see light.

Through the alternation of yin and yang, light can still be produced smoothly, but the time spent on him is almost ten times that of others.

 

但是前提是他願意接受我的教法，如果他不願意，那就真的沒辦法了

 

But the premise is that he is willing to accept my teaching. If he is not willing, then there is really no way.

 

所以我在這裡看到心生抗拒的人，我就會直接不理對方，因為這樣的人，只會消耗我的精力

 

So when I see people who are resisting in the heart, I will ignore them directly, because such people will only consume my energy

[awaken]

比丘們！

 

monks

 

有兩個邊(極端)

 

there are two sides (extremes)

 

，不應該被出家人實行

 

should not be cultivate by monks

 

，哪兩個呢？

 

which two?

 

這段佛經講的就是中道，也就是道家當中的性功，都是同樣的道理

This passage of Buddhist scriptures is about the Middle Way（non-duality）, that is, the Sin Gong of Taoism. It is the same principle.

 

Edited June 2, 2022 by awaken

[awaken]

凡這在諸欲上欲之享樂的從事，是下劣的、粗俗的、一般人的、非聖者的、無益的，

 

All the pleasures of sensual pleasures are vile, vulgar, common, unholy, and useless,

 

 

以及凡這自我折磨的從事，是苦的、非聖者的、無益的。

 

And all this self-tormenting practice is suffering, unholy, and useless.

 

 

以上兩個極端，簡單來說，就是追逐慾望，和壓抑慾望

The above two extremes, in simple terms, are chasing desires and suppressing desires

 

Edited June 3, 2022 by awaken

[awaken]

不走入這些那些兩個邊後，作眼、作智的中道被如來現正覺，它導向寂靜、證智、正覺、涅槃。 

 

After not going into these two sides, the middle way of eye and wisdom will be revealed by the Tathagata to enlightenment, which leads to tranquility, realization of wisdom, enlightenment, and nirvana.

 

簡單來說，就是不追逐慾望，也不壓抑慾望，而以中道練出真正的覺知

Simply put, it means not chasing desires or suppressing desires, but practicing true awareness in the middle way.

 

無為丹道採用的就是這種中道練法，因此路線和四聖諦相同，會自然而然地產生光

 

Wuwei Dan Tao adopts this middle way practice method, so the route is the same as the Four Noble Truths, and it will naturally generate light

 

不像氣功假大師所教的搬運法，拼命地把注意力鎖定在下腹部，採用的是追逐慾望的練法，因此無法產生自然演化，當然也無法產生光

 

Unlike the transport method taught by fake qigong masters, which desperately focuses on the lower abdomen, it adopts the practice method of chasing desire, so it cannot produce natural evolution, and of course it cannot produce light.

Edited June 2, 2022 by awaken

[awaken]

佛陀所教導的『苦』，並非單指『苦』，而是指『苦』這類的覺受

就跟中醫經典傷寒論一樣，並非只有『傷寒』，而是指『傷寒』這類的病

 

所以『苦』就代表一切覺受

 

The "suffering" taught by the Buddha does not refer to just "suffering", but to experiences such as "suffering"

Just like the classic treatise on typhoid fever in traditional Chinese medicine, it does not only refer to "typhoid fever", but refers to diseases such as "typhoid fever".

 

So "suffering" means all the feelings

 

所以氣感也是『苦』的一種，因為苦就是覺受的代稱，氣感就是覺受的一種

 

Therefore, the sense of qi is also a kind of "suffering", because suffering is a substitute for all the feelings, and the sense of qi is a kind of feeling.

 

因此四聖諦就是各種覺受，產生，消失，道

 

Therefore, the Four Noble Truths are various sensations, arising, disappearing, and Dao

 

講的就是一種無常的過程

 

It is a process of no eternal.

 

當然無常的生滅，也包含光

 

所以光也會生滅，也會演化

 

粗糙的氣，精煉成光

 

粗燥的光，精煉成更精細的光

 

一切都在演化

 

不只有光

 

還有意識的演化

 

Of course, impermanent arising and passing away also includes light

So light also arises and dies and evolves

rough Qi, refined into light

Rough light, refined into finer light

everything is evolving

not only light

and the evolution of consciousness

 

Edited June 2, 2022 by awaken

[awaken]

比丘們！

 

monks

 

而這是苦聖諦：

 

This is the true meaning of suffering

 

 

生是苦，老也是苦，病也是苦，死也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦；

 

Birth is suffering, old age is suffering, sickness is suffering, death is suffering, union with unloved is suffering, separation from loved one is suffering, not getting what you want is suffering.

 

 

總括之，五取蘊是苦。 

In conclusion, pañca upādāna-skandhāh are suffering.

 

佛陀在最後把『五取蘊』也都歸類到苦，所以我們知道，苦是所有『五取蘊』的代稱，並非單指『苦』一種覺受

 

The Buddha finally classified the "five aggregates of clinging"（  pañca upādāna-skandhāh） as suffering, so we know that suffering is a proxy for all the "five aggregates of clinging", not just "suffering" as a kind of feeling

 

 

也就是在修煉當中出現的一切陰的現象都屬於『苦』，『苦』這個字成了『所有的陰』的總稱

 

That is to say, all the yin phenomena that appear in the cultivation belong to "suffering", and the word "suffering" has become the general term for "all yin".

 

 

 

Edited June 2, 2022 by awaken

[awaken]

On 2022/5/30 at 2:38 PM, helpfuldemon said:

THERE IS NOTHING VIRTUOUS NOR NOBLE IN SUFFERING!  It merely eats away at your strength and leaves you destitute!  If suffering were virtuous then causing suffering would be good, and causing suffering is NOT GOOD, it is EVIL.

 

佛經裡面的苦講的是『五取蘊』，而不是你自己定義的『苦』

 

Suffering in the Buddhist scriptures speaks of the "five aggregates of grasping"  （  pañca upādāna-skandhāh）  , not the "suffering" defined by yourself

 

我發現這裡很多人常常搞不清楚狀況就在亂批評

 

在批評之前，是否要搞清楚自己是否誤解了名詞的定義

 

I found that many people here often criticize the situation when they don't understand the situation.

Before criticizing, whether to find out if you have misunderstood the definition of a noun

 

 

 

Edited June 2, 2022 by awaken

[awaken]

比丘們！而這是苦集聖諦：是這渴愛：導致再生的、與歡喜及貪俱行的、到處歡喜的，即：欲的渴愛、有的渴愛、虛無的渴愛。 

 

Bhikkhus! And this is the Noble Truth of the Cause of collecting Suffering : it is this craving that leads to rebirth, that goes hand in hand with pleasure and craving, that delights everywhere, namely: craving for desire, craving for something, craving for nothingness.

 

所以當搬運法帶著渴望氣感的心態在收集氣感，這種行為本身就違反修行的核心定義

這種行為就是在製造『五取蘊』，增強陰的力量

 

Therefore, when the transfer method is collecting qi sense with the mentality of longing for qi sense, this behavior itself violates the core definition of cultivation.

This kind of behavior is creating the "five aggregates of grasping" （  pañca upādāna-skandhāh）and enhancing the power of yin

 

 

[alphone]

Hello friend of Dharma,

 

Can you show us the original Pali text ? Which Pali word is translated to ‘覺’ or ‘光’ ?

 

Actually in Mahayana Sutras you can find a lot of descriptions of light ( emitted by Buddhas, Bodhisattvas, Arhats, gods, etc. ).

 

Edited June 2, 2022 by alphone

[awaken]

8 hours ago, alphone said:

Hello friend of Dharma,

 

Can you show us the original Pali text ? Which Pali word is translated to ‘覺’ or ‘光’ ?

 

Actually in Mahayana Sutras you can find a lot of descriptions of light ( emitted by Buddhas, Bodhisattvas, Arhats, gods, etc. ).

 

 

我早就貼出來了，我很好奇你為什麼沒看到？

 

你可以看仔細一點，然後告訴我，我哪一天貼出來的嗎？

 

I posted it long ago, I'm curious why you didn't see it?

Can you take a closer look and tell me what day I posted it?

 

是的，大乘佛經當中有很多提到光，但是大多建立在神格化的描述上

 

但是在於實修禪定當中的描述，卻幾乎看不到

 

因此在漢傳阿含經和巴利文的比對當中出現這種情況，是很令人省思的

會讓人想知道，到底還有多少『光』在漢傳阿含經當中『被消失』？

 

Yes, there are many references to light in the Mahayana sutras, but most are based on deified descriptions

But the descriptions of light in the practice of meditation are almost invisible.

Therefore, it is very thought-provoking that such a situation appears in the comparison between the Chinese Ahangjing and the Pali scriptures.

It will make people wonder, how much "light" is "disappeared" in the Chinese Ahangjing?

Edited June 3, 2022 by awaken