增加說明10 Supplementary Note 10

 增加說明10 --不一不異

 

在竹科的社團裡，主題：不一不異。

 

我明白指出「不一不異」是劃時代的偉大思想。

就遺傳學、就時代的變遷改變，如何去影響個人，

乃至於人類文明黑暗史，

都提醒著人們，當集體思考能力斷送時，

社會要付出代價的。

一個不起變化的內容，包含人體的生前、死後的意識與靈魂，

都會帶來相當可怕的後果。

 

簡單想一想：

不起變化的生活、人際，還有靈魂固著要投胎在熟悉的地方，

那一旦這些都成功的時候，整個世界早就分崩離析。

人類思想對於不變性的喜好是超乎想像的，

例如：埃及的木乃伊就是貴族對永生復活的眷戀，而產生捨不得丟掉的肉體觀念。

 

而其他的宗教，也藉著各種的修煉，不斷在訓練肉眼看不見的靈魂，

不瞞讀者，我在旅途中，除了是沙漠地帶的肉體自然沒有腐化，

其他修煉成功的肉體，我都會跟他們說：

這實在太難看了，不要修成這樣！

 

我個人注重於佛法的理解與有系統條理修持，

對於宗教產生的各式各樣離奇古怪的現象，

因為親身經歷過，一概沒有興趣。

 

當然，這也是我個人的觀點。

 

當一個不變的固定體，不斷累積，我們要問，不斷累積是什麼？

 

面對一個起變化的固定體，

會產生很多新的價值，

當然也會有缺陷的產生，但它會奔向前方。

而，所幸的是，每一個時代變遷的力量，

都深深影響著每一個人。

 

半寄

 

（我們群組內部自己在討論密宗乃瓊的問題，

YouTube有短片，讀者自己上網查詢）

 

Supplementary Note 10—Neither Unity Nor Diversity

 

At a Hsinchu Science Park study club meeting, the topic was “neither unity nor diversity.”

 

I emphasized that this is a landmark philosophical insight.

Genetics and historical change both demonstrate how individuals are shaped, and how even the darker phases of civilization emerge.

When collective thinking collapses, society bears the cost.

 

Any belief in fixed, unchanging entities—whether the body, or consciousness and soul before and after death—leads to serious consequences.

 

Consider this:

If life, relationships, and the soul were all unchanging, and the soul were bound to familiar rebirth, then the world would have long since disintegrated.

 

Human attachment to permanence is extraordinarily strong.

 

Egyptian mummification, for example, reflects an aristocratic attachment to eternal life and the preservation of the body.

 

Other religions similarly attempt, through various practices, to cultivate an unseen “soul.”

From my own experience, aside from bodies naturally preserved in desert conditions, I find so-called “cultivated bodies” deeply unappealing.

 

My position is simple: do not practice in that way.

 

I emphasize understanding the Dharma and practicing through a clear and systematic framework.

 

As for unusual religious phenomena, I have encountered them personally and have no interest in them.

 

This is, of course, a personal stance.

 

If a fixed entity accumulates without change, we must ask: what is being accumulated?

 

If something is structured yet changing, it generates new value.

It may produce flaws, but it moves forward.

Fortunately, the force of change in every era shapes every individual.

 

Master Banji

 

(Our club also discussed issues related to the Nechung tradition in Vajrayāna. Readers may refer to short videos on YouTube.)

 

 

增加說明9 Supplementary Note 9

 增加說明9

許願的成功也是看不見的力量，

日本民族對此的探討，也在寓教於樂裡面。

半寄



以下AI資料：

日本國寶電影，有這段情節是故事中極具象徵意義的名場面：

主角立花喜久雄（由吉澤亮飾演）一生執著於追求歌舞伎藝術的最高境界。

當他在神社許願時，私生女兒（綾乃）問他在向神明祈求什麼，喜久雄卻告訴她：

「我不是在跟神明說話，我是在和惡魔做交易。」

女兒問他交易了什麼，

他回答：「我求他讓我變得更厲害，讓我成為日本第一的歌舞伎演員，

我跟他說『其他我什麼都不要』。」

這部作品是改編自吉田修一同名小說的電影《國寶》（KOKUHO）。

Supplementary Note 9

 

The realization of a wish involves unseen forces.

In Japanese culture, this idea is often conveyed through narratives that both instruct and entertain.

 

Master Banji

 

AI Data

 

In the Japanese film KOKUHO (adapted from the novel by Shuichi Yoshida), there is a symbolic scene:

 

Kikuo Tachibana (Ryō Yoshizawa) dedicates his life to mastering Kabuki.

 

At a shrine, his daughter born out of wedlock, Ayano,asks what he is praying for.

 

He responds, “I am not speaking to the gods—I am making a deal with a demon.”

 

When asked what he offered in return, he says, 

“I asked to become stronger, to become Japan’s greatest Kabuki actor.

I said I wanted nothing else.”

增加說明8 Supplementary Note 8

 增加說明8 -再論「我是誰」

 

我們9月份的南禪潮州讀書會，為了下面這一段文爭執不休。

 

「前提：龍樹直擊勝論派與阿毗達磨的極微論，

指出「若極微有體積即可再分，

若無體積則疊加不出物體」。

 

寫「增加說明7」的時候，勾起我之前的回憶，

如果你個人的意識，在分秒之內就可以被入侵，

而它是肉眼看不見的，要如何破解它？

 

我個人在研讀《中觀─空論》的同時也一直在研究這個問題。

縱觀整個印度宗教史，各大修行流派除了發展出完整的理論體系，

更配合以『四禪八定』為代表的禪定實踐來親身體驗與印證。

 

「四禪八定」原則上全部都是意識的呈現，

簡約說明：禪定是心靈與精神層面體驗的核心概念。

（如需「四禪八定」的細解，請讀者自行查詢。）

 

所以對佛法很陌生，一頭霧水的讀者，

如果能夠釐清楚，那裡面有很多屬於意識，也就是精神層面的深度，

就不至於那麼陌生。

 

意識─大腦─精神─每秒在人腦閃過的想法數都數不清，

現在透過修行的方法，讓它專注統一，進而去執行任務，就變得容易理解。

舉個例子：

以詛咒而言，全世界都有詛咒的存在，詛咒的專注惡意能不能成功呢？

 

如果沒有成功的經驗，為什麼全世界都有詛咒的存在？

而這是世俗的慾望方法。

 

在「四禪八定」純精神的構建裡，

來自印度中觀學派的

龍樹（Nāgārjuna，約公元 2–3 世

紀）是印度佛教「中觀學派」（Mādhyamaka）

的創始人與核心奠基者。

 

《中觀─空論》

指出「若極微有體積即可再分，

若無體積則疊加不出物體」。

這讓我得以從另一個視野，重新理解並進一步拆解意識與精神的本質。

 

半寄

 

Supplementary Note 8- Revisiting “Who Am I?”

 

At our September NanZen Chaozhou study club, we debated the following statement:

 

Nāgārjuna refuted both Vaiśeṣika and Abhidharma atomism:

“If a particle has volume, it is divisible;

if it has no volume, it cannot form objects through accumulation.”

 

While writing “Supplementary Note 7,” this raised a question:

 

If consciousness can be penetrated in an instant—yet remains invisible—how can it be understood or resolved?

 

In studying Madhyamaka—The Doctrine of Śūnyatā, I have continued to explore this issue.

Across Indian religious traditions, systems of thought were paired with meditative practice—especially the “Four Jhānas and Eight Attainments”—to directly verify experience.

 

These states are fundamentally expressions of consciousness. In brief, meditation concerns inner mental experience.

 

For readers unfamiliar with Buddhism, recognizing this helps: much of the teaching deals with deeper layers of consciousness.

 

Countless thoughts arise in the mind every second. Through practice, they can be unified and directed.

 

For example, curses exist worldwide. If focused intention had no effect, why would such beliefs persist?

 

Yet this belongs to worldly desire.

 

Within the refined mental framework of the “Four Jhānas and Eight Attainments,” Nāgārjuna’s analysis offers another perspective.

 

In Madhyamaka—The Doctrine of Śūnyatā:

“If a particle has volume, it is divisible;

if it has no volume, it cannot form objects.”

 

This opened a new way for me to understand—and deconstruct—the nature of consciousness and mind.

 

Master Banji

增加說明7 Supplementary Note 7

 增加說明7

記得我很年輕的時候，
接觸過一位來自台灣著名舞團的出家眾，依稀記得他教我學習密宗的「黃觀想」。
（AI:密宗（唐密與藏傳佛教）的「黃色觀想」，這在密宗的「四加行」與「四成就法」中是非常核心的修行方法。 )

我按照他的方法，才閉上眼睛幾秒鐘之內，我的腦袋居然一片黃色，

同時發覺我的周遭也是一片黃色？
但一片黃色對我有什麼意義呢？

後來看到很多媒體在講的「紅觀想」，我都知道那是怎麼一回事了，沒有任何興致。

我的疑惑是；
我們去思考佛法，就苦、集、滅、道，來說都要分好幾個階段才能清楚，

為什麼一個我完全沒接觸過的「黃觀想」會在我大腦內幾秒鐘就呈現出來？

我覺得那是一股「外力」在操作，
反而打了一個大問號❓

這些屬於意識的操控，及「入定」的內容，也一直是我後來極力要打開的一道門，

這一道肉眼看不見的世界，究竟隱藏了多少秘密？

我們又該如何將其運用於修行上的探索？

而這些我在文章中也陸陸續續地寫出來了！

半寄

Ps;這個內容忘記是不是寫過了？
文章太多不回去找，就直接再寫了。

Supplementary Note 7

 

I remember that when I was very young, I came into contact with a monastic practitioner from a famous Taiwanese dance troupe. I vaguely remember him teaching me the Tantric Buddhist practice of “yellow visualization.”

 

(AI: In Esoteric Buddhism—both Tangmi and Tibetan Buddhism—“yellow visualization” is a core visualization practice, associated with the Four Preliminary Practices and the Four Accomplishment Methods.)

 

I followed his method.

 

The moment I closed my eyes, within only a few seconds, my entire mind suddenly seemed to turn yellow.

At the same time, I discovered that my surroundings seemed to have become yellow as well.

But what did this field of yellow actually mean to me?

Later, when I came across the “red visualization” frequently mentioned by the media, I already knew what it was about.

 I had no interest in it whatsoever.

 

What I could not understand was this:

When we contemplate Buddhist teachings, even the Four Noble Truths—suffering, 

its origin, its cessation, and the path—we need to move through several stages before we can understand them clearly.

 

Then why could a “yellow visualization,” something I had never encountered before, manifest in my mind within just a few seconds?

I felt that there was some kind of “external force” at work.

And rather than giving me an answer, that experience left me with an even bigger question mark. ❓

 

The manipulation of consciousness, as well as the experiences involved in “entering samadhi,” became a door I later became determined to open.

 

In this invisible world, beyond what the naked eye can see, how many secrets are actually hidden?

 

And how should we make use of them—or explore them—in our spiritual practice?

 

These are questions that I have gradually revealed and explored through my writing over the years.

 

Master Banji

 

P.S. I can’t even remember whether I have written about this before.

There are simply too many articles to go back and search through, so I just wrote it again.