跨時空而來5

跨時空而來5

 法眼

與聖者解出了五上分結的「慢」，
我快樂到不行，在外面一直大叫、鬼叫，😆
突然有一個聲音，叫我看天空照起來，
抬頭一看，天空真的跟剛才不一樣了！也才兩三分鐘而已呀！

感恩☺️聖者的提攜，
讓佛法更清楚於世人的眼前。

早上那位印度讀者，除了我看見，聖者也看見了！
我們兩個在肉眼看不到地方，共同看到一件事情，所以能夠說的一清二楚。

這跟迦葉尊者對阿難說：他還沒有證入阿羅漢果，不能參與經典結集的原因是一樣的，

因為看到的內容不一樣，就會產生溝通上的困難，這絕對不是文字上的層面可以解釋的。
半寄

跨時空而來4 Across Time And Space 4 (Arrogance — Disrespect)

跨時空而來4 (傲慢—無禮）

 

早上感應中看到一位印度讀者，

竟然要求我學習印度語？

 

坦白說：我寫出的佛法，願意看下去的讀者，必然覺得有一定的養分在裡面，

而汲取這些養分，讀者不費吹灰之力，

但卻是我個人幾十年的心血，

沒有感謝，竟然還提出要求！

 

不禁讓我想到佛法對精神體上的「慢」，

為什麼到了阿羅漢果還要提出？

 

我在南禪讀書會的講課，裡面說到了阿羅漢果的「五上分結」已經是非常輕微的情緒，竟然還提到「慢」的問題，

我個人花了10年去解開「慢」在「五上分結」還要提出的迷思？

 

我認為「慢」的存在是一種自我封閉，人一旦自我封閉，就是自斷成長之路。

 

而這一些人類精神體的傲慢，到了修行者的心裡感應中一清二楚！

 

一種清楚具體的慢，如何開展無色？

 

(Ps：與聖者的討論，高手為伴才能寫出更好的內容！

 

要求我學習印度語，讓印度「唯識學」聖者，馬上掉出眼淚，

我已經忘了，祂還提醒我要寫出來。）

半寄

 

「AI資料：斷五下分結（身見、戒禁取、疑、貪欲、嗔恚） 證 阿那含果（三果）。

 

斷五上分結（色愛、無色愛、掉舉、慢、無明）證 阿羅漢果（四果）。

 

Across Time And Space 4 (Arrogance — Disrespect)

 

This morning, I perceived an Indian reader

who demanded that I learn an Indian language.

 

Those who continue reading my Dharma writings must find value in them.

They receive that value effortlessly,

yet it comes from decades of my work.

 

There was no gratitude—only demands.

 

This brought to mind the Buddhist teaching on “conceit.”

Why is it still present even at the Arhat stage?

 

In my NanZen study club lectures, I explained that the five higher fetters are already extremely subtle—

yet conceit is still included.

 

It took me ten years to understand this.

 

Conceit, I believe, is a form of self-closure.

Once one closes oneself off, growth stops.

 

Such arrogance is clearly seen in a practitioner’s inner awareness.

 

With such defined conceit, how can one enter the formless?

 

(P.S. True refinement comes through dialogue with the advanced.

 

That request to learn an Indian language moved a Yogācāra sage to tears.

I had forgotten this, but was reminded to write this down.)

 

Master Banji

 

AI Data:

Eliminating the five lower fetters—self-view, ritual attachment, doubt, desire, and ill will—leads to the third stage (Anāgāmi).

 

Eliminating the five higher fetters—form attachment, formless attachment, restlessness, conceit, and ignorance—leads to the fourth stage (Arhat).

 

 

（唯識學聖者說：天路這樣開展！

祂第一次開口說中文，本來都用意念溝通。）

(A Yogācāra Sage Said: “This Is How the Heavenly Path Develops!”
It was the first time the sage spoke Chinese.
Previously, we communicated through thought alone.)

登天 Ascending to Heaven

 登天

曾經我在乘風歸去，與一瓢飯食之間掙扎，

平衡之間難如登天，

昨夜有踏到山頂峰的喜悅。

想起一首詩來；

觀潮

宋·蘇軾

「廬山煙雨浙江潮，

未到千般恨不消。

到得還來無別事，

廬山煙雨浙江潮。」

半寄

AI 摘要

日本知名建築師隈研吾在高知縣的「雲之上小鎮」檮原町留下了多座結合自然與在地木材的驚艷木造建築。

其中最著名且最具代表性的三大標誌性建築為：雲之上圖書館、小鎮驛站檮原（Machinoeki Yusuhara），以及檮原町綜合廳舍。

「AI Data

The well-known Japanese architect Kengo Kuma has created several impressive wooden buildings in Yusuhara Town, Kochi Prefecture, known as the “Town Above the Clouds.” These buildings are designed to blend with nature and make use of local wood.

 

Among them, the three most famous and representative landmarks are the Yusuhara Cloud Library, the Yusuhara Town Station (Machinoeki Yusuhara), and the Yusuhara Town Hall Complex.」

Reaching the Heavens

 

I once struggled between drifting freely
and being satisfied with a simple meal.
To hold both in balance felt nearly impossible.

 

Last night, I tasted the joy of standing at a summit.
It brought to mind these lines:

 

“Viewing the Tide” — Su Shi

“Mount Lu in mist and rain, the tides of Zhejiang—
Unseen, they leave endless longing.

 

Seen and passed, nothing has changed:
Mount Lu in mist and rain, the tides of Zhejiang.”

 

Master Banji

 

ㄧ碼歸一碼2 Each Matter Stands on Its Own 2

一碼歸一碼2

 

有大德跟我提起過，他們其實是依據佛法的教導信念在做事的，

要不然，很多現場也讓他們做不下去！

 

據說有人報的貧戶是租住在鄉下最高級的別墅區，

送給他生活補助金還不能到豪宅去，因為鄰居會側目，

只能依他的要求約在7-11店，

等1-2個小時人才會出現，

而分送慰問金的大德也在7-11店等了兩個小時。

我說：你們已經愚信了！

 

一心要把手中的那份功德送出去，那是一份責任，

現場情況怎樣，不管了？

就好像醫生看到病人，只想醫好病，也不管病人的反應！這實在是太可怕的教育。

去第一線分送生活補助金的大德，不是應該最需要有眼睛去觀察現場的嗎？

 

我個人相當清楚，社會各個角落有很多地方需要民間的資源協助，

通過各個單位的幫忙，給了社會很大的溫暖，

但既然佛法強調智慧，是否可以改進的地方，都盡量去改進，

 

一份不應該送出去的大眾捐獻，能夠守得住，

這才叫做功德。

 

再有，我也聽過慈濟一些鄉下單位，拿不到補助金的人，在門口破口大罵三字經，

事實上，他已經有其他單位的補助金，當然是不能給予補助的，

而也是這一些大德們，在第一線承受這些下流骯髒的字眼，為此致上敬意！

半寄

 

Each Matter Stands on Its Own 2

 

Some laymen told me they rely on Buddhist faith to continue their work; otherwise, reality would be too difficult.

 

There are cases where so-called poor households live in luxury villa areas. Aid cannot be delivered to their homes, so volunteers meet them at places like 7-Eleven—sometimes waiting hours.

This, I said, is blind faith.

 

They focus only on giving merit, ignoring actual conditions.

It is like a doctor treating illness without regard for the patient. This is dangerous.

Frontline volunteers should be the most observant of reality.

 

There are many genuine needs in society, and many organizations bring warmth. But since Buddhism values wisdom, we should improve where possible.

 

If a donation should not be given and is properly withheld, that is true merit.

 

I have also heard that in some rural branches of the Tzu Chi Foundation, those denied aid shouted vulgar insults, even though they already received support elsewhere.

 

These frontline volunteers endure such abuse. They deserve our respect.

 

Master Banji

一碼歸一碼1 Each Matter Stands on Its Own 1

 哥倫比亞（Colombia）大地震，中國大陸水患，為這些地區的讀者們祈福🙏

一碼歸一碼1

 

坐在美蓮女士往復興鄉角板山的車上，

她敘述了她大女兒的婚姻因緣。

 

她大女兒在我們北歐旅行的時候也有去，當時在美國留學。

回來以後認識了台灣教會的美藉青年，

美蓮自己回想往事，認為這個婚姻是早已注定的緣分。

 

她敘述說：那一家教會是由一對美國夫妻主持的，

她一位高中同學也是基督徒，有一天跟她講說教會的教友將要結婚的事情，

但沒有講清楚男生的名字，

過沒多久，另外一個同學跟她講那個男生的名字，她才驚覺那是她的女婿。

 

而她那個同學，從年輕的時候就已經在那個教會，等美藉牧師回美後，她負責教會的事。

 

自己同學服務的教會，牧師的兒子跟她們結為姻緣，她想一想除了驚訝還是驚訝！

哈！

美蓮應該原先設想她女兒要嫁給企業家後代的。

 

大概有著特殊的因緣，我們跟美蓮的聯繫都沒有斷過，雖然中間都是沒有聯絡的，

她來往的對象都是台灣當代有名的大人物，也在慈濟捐獻，貢獻她的愛心💗

 

因為我沒有準備要往佛教的硬體方向發展，所以對她也是無所求的，

她大概非常不習慣吧！😄

 

時值慈濟疫苗事件，

有大德希望我能發表一點意見，

 

我只願意說：所有的事情都是「一碼歸一碼」，

功與過都是分開計算的，不是嗎？

半寄

 

Each Matter Stands on Its Own 1

 

On the way to Jiaobanshan, Fuxing Township with Ms. Meilian, she spoke about her eldest daughter’s marriage.

 

Her daughter had joined our Northern Europe trip while studying in the U.S. After returning to Taiwan, she met a young American from a church. Looking back, Meilian believed it was destined.

 

The church was led by an American couple. A high school classmate once mentioned that someone in the church would marry, but did not give the name. Later, another classmate revealed the name, and she realized it was her future son-in-law.

 

That classmate had long served in the church and later took over responsibilities after the pastor returned to the U.S.

 

She was astonished that her classmate’s pastor’s son would become part of her family. Originally, she had expected her daughter to marry into a business family.

 

Despite long gaps, we have remained connected, perhaps due to special affinity. She is connected with prominent figures in Taiwan and supports the Tzu Chi Foundation.

 

I have never sought anything from her, as I do not intend to develop Buddhist institutions. She may find that unusual.

 

During the Tzu Chi vaccine controversy, some asked for my view.

 

My response is simple: each matter stands on its own.

Merit and fault should be judged separately.

 

Master Banji

 

跨時空而來-後記Across Time and Space – Postscript

跨時空而來——後記

習慣閱讀唯識學（Consciousness-Only Buddhism）著作的人，往往認為，重大的記憶只需要透過「轉識成智」便能得到處理。

請思考以下幾個問題：

一、 重大的記憶，會在人身上留下深刻的烙印。

要消除或轉化這些烙印，真的有那麼簡單嗎？

二、 如果我們承認生生世世的存在，那麼「轉識」也應該被理解為對延續而來的一切進行處理、化解與扭轉。

這樣的處理，需要內在的力量；需要徹底看清問題的真相；甚至還需要累積的福德與因緣作為助力。

到了這裡，我們所談論的，早已超越了對「轉識成智」這句話的文字或理論理解。

同樣地，這句話：

「言語道斷，心行處滅。」

也是一位真正透過修行而到達那種境界的人，留給後人的印記，是他自身證悟的痕跡。

當我第一次看到這句話時，內心震撼不已，一時之間完全不知所措。

人的心行——也就是意識本身——怎麼可能會止息呢？

唯一能做的，就是繼續向著修行的高峰攀登，

並透過親身實踐，找到答案。

半寄

Across Time and Space – Postscript

Readers who are accustomed to the writings of Yogācāra (Consciousness-Only Buddhism) often assume that profound memories are dealt with simply through the process of “transforming consciousness into wisdom.”

I invite you to consider the following questions:

1. Profound memories leave deep imprints upon us.

Is it really so simple to erase or transform those imprints?

2. If we accept the existence of successive lifetimes, then the phrase “transforming consciousness” should also be understood as processing, resolving, and redirecting what has been carried forward.

Such processing requires inner strength. It requires seeing the truth of the problem clearly. It may even require the support of accumulated merit and favorable conditions.

At this point, we have already gone far beyond an intellectual understanding of the phrase “transforming consciousness into wisdom.”

Similarly, the saying,

“When words come to an end, the activity of the mind ceases.”

was left behind by someone who had genuinely reached such a state through spiritual cultivation. It is the imprint of that practitioner’s own realization.

When I first encountered these words, I was completely astonished and did not know what to make of them.

How could the activity of the human mind—our consciousness itself—ever come to an end?

There was only one thing to do:

to keep climbing toward the summit and discover the answer through practice.

Master Banji

跨時空而來3 Across Time and Space 3

跨時空而來3

 「唯識學」提示

我從昨天寫說：我不寫「唯識學」以後，

開始跟「唯識學」聖者談判到早上9:53分。

我認為的「唯識學」看法早就寫完。

「唯識學」的理論與修行講究「轉識成智」。

我過去的文章也提過，佛法的「四聖果」整個成就，從初果到四果的人體轉換內容，也就是唯識學的「轉識成智」。

所有的修行理念都諄諄教誨，但卻忽略了一個事實，人不可能一直靠理智活著。

而佛法修行的成就是一股力量，

修行者是依靠真正證果力量活得從容。

絕不是依靠ㄧ般的理智去控制自己的肉體行為。

所有的研究，所有的事實都指向「人體」，如果用強制控制自己的手段去實行完全的理智，

可能會搞出很多弊病來，

所以整個佛法修行如果不談證悟問題，那就是一般的涵養了！

我無意再參一腳去說一般的修養問題，

畢竟我是談佛法修行的，而且已經把佛法的果位問題談清楚了！

「唯識學」我個人認為它在「四聖果」的成就裡面就可以完成，

如果不能成就，定要用所謂的理智去活著，應該是很累的一件事情。

佛法其他有關於心、意識的討論也很多，

但我個人涉及這個範圍不多，

談判這麼一大段時間，祂終於接受我的理念。

其實後來的西方「心理學」也很發達，

真的要討論心、意識的話，

建議再擴大範圍讀這些吧！

但畢竟聖者隔時空已太久，祂沒有辦法再讀這些，只能請祂不要再干擾我，

而祂畢竟是聖者，欣然同意。

祂上次說：

「識」是一種龐大的記憶。
只有有力量的記憶才會被儲存在其中——
它並不是一般的「想」。

但後續，這些記憶要怎麼處理呢？

用文字寫下來，我個人認為根本沒有意義，

因為重大的記憶是隱私的問題了！

進入初果就知道怎麼處理，快又有效率，佛法不能一直在文字裡面轉。

半寄

（日本東大寺）

 

Across Time and Space 3 A Reflection on Yogācāra (Consciousness-Only Buddhism)

Yesterday, after I wrote that I would no longer write about Yogācāra, I found myself, in my own experience, continuing an inner dialogue with the sages of Yogācāra until 9:53 this morning.

As far as I am concerned, I have already finished expressing my understanding of Yogācāra.

The central teaching of Yogācāra is the transformation of consciousness into wisdom.

In my previous writings, I have also explained that the complete realization of the Four Stages of Enlightenment in Buddhism—from the First Stage to the Fourth Stage—is itself the true transformation of the human being. In my view, this is precisely what Yogācāra means by “transforming consciousness into wisdom.”

Many teachings emphasize cultivation and self-discipline, yet they often overlook one simple fact: human beings cannot live solely by rational control.

The accomplishment of Buddhist practice is a genuine inner power. One who has truly attained realization lives with ease because of that realization itself—not because they are constantly using ordinary reason to restrain the body and mind.

Ultimately, every genuine investigation points back to the human being.

If someone tries to force themselves into perfect rational control through sheer willpower alone, it can easily create many psychological and practical problems.

Therefore, if Buddhist cultivation is discussed without the question of genuine awakening, it becomes little more than moral self-cultivation.

I have no intention of joining further discussions about ordinary self-improvement.

My focus has always been Buddhist realization, and I believe I have already explained the nature of the Buddhist stages of enlightenment.

Personally, I believe that the essential insights of Yogācāra are fulfilled within the realization of the Four Stages of Enlightenment.

Without such realization, trying to live entirely through rational control alone would be an exhausting way to live.

Buddhism contains many other discussions concerning the mind and consciousness, but I have not devoted much attention to those areas.

After this long inner dialogue, the sage finally accepted my perspective.

In fact, modern Western psychology has also developed extensive theories about the mind and consciousness.

Anyone wishing to study these subjects in greater depth would benefit from exploring that broader field as well.

However, the sage belongs to a much earlier era and has had no opportunity to learn these later developments. I simply asked that I no longer be disturbed, and, being a sage, the request was graciously accepted.

Previously, the sage said:

“Consciousness is an immense storehouse of memory.

Only memories with genuine power are preserved within it—

it is not the same as ordinary thoughts.”

But what should be done with those memories afterward?

In my opinion, writing them down serves little purpose, because profound memories inevitably involve personal privacy.

Once one reaches the First Stage, one naturally knows how to deal with them—quickly and effectively.

Buddhism cannot remain forever revolving around words.

Master Banji

(Tōdai-ji, Japan)