1. 藍吉富教授之名字來自cited"回應溫金柯先生〈從宗教衝突的觀點看蕭平實教團對藏傳佛教的攻訐〉一文(第一段)." Since this doesn't come directly from 藍吉富教授, I've modified to say "據說"藍吉富教授...
4. 我引用的幾位，都是在台灣佛教界有知名度的教授 and/or 人物。如果你有更權威的來源，歡迎引用。
I think it's better to discuss it on the talk page. I've responded on Talk:蕭平實Happyseeu（留言） 2013年8月29日 (四) 00:10 (UTC)
For the source on "silent treatment" in 阿含經, this is in the context of how others treat 蕭平實. The relevant passages can be seen at 闡陀「梵檀罰」,where I have already listed the source, as well as 雜阿含923經 "如來法中以三種教授不調伏者﹐不復與語、不教、不誡。"
Happyseeu（留言） 2013年8月29日 (四) 23:09 (UTC)
I quote 焦諦卡禪師《禪修之旅》
When you are experiencing Nibbæna
there is no thinking at all… not even of Nibbæna.
What is the nature of Nibbæna?
In most texts the simile given is a flame
which has gone out!
A flame burning and… went out, what is left?
Or, if I make a sound… you pay close attention to the
sound… now there is no sound anymore, what is there? Just
quietness… is quietness real or not? How do you understand
that? Can you experience quietness? Yes! So it’s very similar
to quietness or the flame which went out. There’s no burning
anymore. To understand silence or the nature of the flame that
went out, first you have to pay attention to what was happening before; to understand silence first you pay attention to the
sound… that is the process. To understand what happened
when the flame went out, first you pay attention to the flame.
There is a process that leads to this state; it is not just an idea
of nothingness. It is the nature of the process which has come
to an end… the end of a process which is real peace, because
whenever something is happening, arising and passing away
there is no quietness, there is no peace.
The simile of the flame illustrates the point well. The flame->六個識, flame going out->出世間心. Is the quietness of flame going out separate from the flame? You can just talk about the flame; the existence of the flame and non-existence of the flame naturally follows. In the same way, it is consistent to talk about 六個識; and 六個識滅<->出世間心 naturally follows。Counting it as 6 or 7 is a matter of preference.
Another system of explaining it is Nibanna is not experienced by 識, because Nibanna has no characteristics, and the function of 識 is distinguishing characteristics. So whatever that experiences Nibbana can't be counted as 識. This is why it's sometimes called 出世間心, not 出世間識.
What is important is there is no rising and passing away of any sort in Nibbana. If 'Buddha nature' has any function that rises (and passes away), that is not Nibbana. Period.
P.S. 不如法的內容不要亂貼，這些都有因果的。Keep this in mind.
Happyseeu（留言） 2013年9月5日 (四) 16:32 (UTC)