讀書會問題 Study Club Questions

 南禪28號潮州讀書會問題提問

 

來貼一些讀書會要說的內容做收假體操。

三月份的時候我有三個讀書會要開，

我回來才兩天，純德社長就把社團要討論的內容都準備好，傳給我了！

一大長串差點沒暈倒。

半寄

 

「南禪28號潮州讀書會讀書會問題提問

 

. 第一則回應（採不記名方式進行）

 

太虛大師的三次入定沒有固定模式（兩次在閱讀思考，一次在聽經），都發生在他領經（註：應為「年輕」）的時候，之後好像他就無法再進入定的狀態，請問師父，既然是偶發的，我們要如何能修定成功？

 

2. 第二則回應

 

太虛大師的入定與四禪八定的次第似乎沒有關係，請問師父，這是否意謂四禪八定的次第僅供參考，實務上，因人而異呢？

 

3. 第三則回應

 

虛雲老和尚的入定似乎能隨性意志進行，譬如在煮芋頭時，也是自主進入定的狀態，請問師父，虛雲老和尚與太虛大師的入定方式是否與修行方式有關？（一位是禪宗大師，一位是主張人間佛教）

 

這些問題主要在探討太虛大師與虛雲老和尚兩位佛教大師在「入定」經驗上的差異與修持法門。」

 

Questions for NanZen Study Club in Chaozhou on March 28 Nanchan 

 

I’m sharing some points here as a warm-up for our study club discussion.

 

In March, I will lead three reading groups. I had only been back for two days when President Chunde had already prepared all the discussion topics and sent them to me. The message was so long that it almost made me dizzy!

Master Banji

 

Study Club Questions

 

1. Question One

Master Taixu entered deep meditation three times. There was no fixed way it happened. Twice it happened while he was reading and thinking, and once while he was listening to a sutra. All of this happened when he was young. After that, he seemed unable to enter that state again.

 

Master, if such experiences happen only occasionally, how can we practice meditation successfully?

 

2. Question Two

Master Taixu’s meditation experiences do not seem to follow the traditional steps of the Four Dhyānas and Eight Samadhis.

 

Master, does this mean these steps are only general guidelines, and that in real practice it depends on each person?

 

3. Question Three

Venerable Xuyun seemed able to enter deep meditation whenever he wished. For example, he could even enter meditation while cooking taro.

 

Master, is the difference between Venerable Xuyun and Master Taixu related to the kind of practice each followed? (One was a Chan master, and the other promoted Humanistic Buddhism.)

 

These questions mainly discuss the differences between Master Taixu and Venerable Xuyun in their meditation experiences and ways of practice.

洪雅玲老師提問

 

洪雅玲老師提問：

太虛大師三次入定與思想

太虛大師在第一次入定中看到的「萬法唯識」，所有外界現都是心識的顯現。

以唯識學為骨架。

第二次入定時感受到的「身心與宇宙合一」。以真常唯心為本體。他強調「現實」不是冰冷的物質，而是充滿靈性與覺性的「真如」。這與印順法師單純講「空」不同，太虛大師更強調「不空的佛性」，這給了救世者極大的精神動力。第三次入定中體悟到的空性與悲心。

印順導師將太虛大師的思想正式歸納為以下三種

虛妄唯識（唯識）

真常唯心（如來藏）

性空唯名（中觀）

太虛大師之所以在《真現實論》中力保「真常唯心」，是因為他認為這最具「建設性」：

1. 肯定的力量： 如果只講「空」，一般人容易陷入虛無主義（既然都空，那努力幹嘛？）。講「真常」，是告訴你「你有佛性」，這能給人極大的自信。

2. 道德的根據： 因為每個人內心都有「真常」的佛性，所以每個人都有行善、覺悟的潛能。

3. 與中國文化契合： 中國儒家講「良知」，道家講「道」。太虛大師認為「真常唯心」最能與中國傳統文化接軌，讓佛教在中國發揚光大。

雖然「真常唯心」很美，但印順法師曾提出警告：如果過度強調一個「永恆不變的心」，這聽起來會不會很像印度教講的「梵我」（一個永恆的靈魂）？

這就是師徒兩人的主要論戰點：太虛大師認為這是佛陀慈悲的最高教法；印順法師則認為這只是為了吸引外道而說的「方便法」。

 

半寄回應：

我回查AI

「您看到的上面文字，並不是從《太虛大師傳》直接摘錄的原文，而是後人（或是某種佛學講義）將「太虛大師的禪定經驗」與「印順法師的教理批判」揉合在一起後的總結。

為什麼您在傳記沒看過？

1. 用語太現代： 傳記用的是民國初年的僧侶語言，這段文字用的是現代分析性語言。

2. 觀點的錯置： 傳記通常是站在大師的立場寫，不會主動去強調他被學生（印順法師）批評「像印度教梵我」的部分。

3. 系統化包裝： 將三次入定精確對應到三種思想，這是為了好記而做的「簡化」，並非大師本人的自述。」

 

雅玲回應：

了解。因爲我看了也覺得有點奇怪，為什麼三次入定會對應三種思想？我想還是要看太虛大師傳比較好。

謝謝師父。

 

Teacher Hong Yaling’s Question

 

Hong Yaling’s question

Master Taixu’s Three Experiences of Samadhi and His Thought

Master Taixu entered deep meditation three times. Later, people connected these three experiences with three different Buddhist ideas.

 

In his first experience of samadhi, Master Taixu realized that “all phenomena are consciousness-only”—everything is created by the mind.

This became the framework of his Yogācāra (Consciousness-Only) philosophy.

In his second samadhi, he experienced the unity of body, mind, and the universe. This reflects the idea of “True and Eternal Mind” (Tathāgatagarbha) as the ultimate reality. He emphasized that “reality” is not cold matter, but a spiritual and awakened “Suchness.” This differs from Master Yinshun’s emphasis on “śūnyatā.” Master Taixu stressed the “non- śūnyatā Buddha-nature,” which provided great spiritual motivation for those seeking to save the world.

In his third samadhi, he realized śūnyatā and great compassion.

Master Yinshun later organized Master Taixu’s thought into three systems:

1. Illusory Consciousness-Only (Yogācāra)

2. True and Eternal Mind (Tathāgatagarbha)

3. Śūnyatā in Name Only (Madhyamaka)

In The Theory of True Reality, Master Taixu strongly defended “True and Eternal Mind” because he believed it was the most constructive teaching:

1. Affirmative Power: If one speaks only of “emptiness,” ordinary people may fall into nihilism (“If everything is empty, why make an effort?”). Teaching “True Permanence” affirms that everyone possesses Buddha-nature, giving great confidence.

2. Moral Foundation: Since everyone has this true Buddha-nature, everyone has the potential to do good and attain awakening.

3. Cultural Compatibility: Confucianism speaks of “innate moral knowledge,” and Daoism speaks of the “Dao.” Master Taixu believed that “True and Eternal Mind” best connects Buddhism with traditional Chinese culture and helps it flourish in China.

 

However, Master Yinshun warned that if we talk too much about an eternal mind, it may sound like the Hindu idea of“Brahman-Atman” an eternal soul.

So their main difference was this:
Master Taixu saw it as the Buddha’s highest compassionate teaching.
Master Yinshun saw it as a teaching method used to guide non-Buddhists.

 

Banji’s Response

I checked with AI again.

“The text you saw above is not a direct quotation from The Biography of Master Taixu. Rather, it is a later summary that blends Master Taixu’s meditation experiences with Master Yinshun’s doctrinal critiques.

Why didn’t you see this in the biography?

1. The language is too modern. The biography uses early 20th-century monastic language, while this passage uses modern analytical terms.

2. The perspective is shifted. A biography usually presents the master’s viewpoint and would not emphasize criticism from a student comparing him to Hindu ‘Atman.’

3. It is systematized packaging. Matching the three samadhi experiences with three philosophical systems is a simplified structure for easy memory, not Master Taixu’s own description.”

 

Yaling’s Reply

I understand. When I read it, I also felt something was strange—why would three samadhi experiences correspond exactly to three philosophical systems? I think it’s better to read the actual biography of Master Taixu.

Thank you, Master.

雅玲老師提問

 

截圖文稿 洪雅玲: 我是用Gemini查得的資料，所以還是不能太相信AI 半寄: 是的 洪雅玲: 我剛在線上買了太虛大師傳的電子書。 半寄: 雅玲愈來愈用功 洪雅玲: 過年前看到AI的資料，一直感到很疑惑，也因為讀書會的關係，       驅使自己去看書。謝謝師父 半寄: 對啊，那些畢竟都是片段的資料，要看書才能理出一個頭緒）

雅玲老師提問的內容，

不管寫的對不對？

那些專有名詞我現在幾乎都不用。

再有時代背景也不一樣，那時候是處於第一、二次世界大戰之間的研究，

 

全世界的思想在創新與封閉（封建）之間，夾雜戰爭做混亂的交接探索。

 

如今我更用現代語去詮釋，這些佛法的專有名詞內容，個人覺得效果非常好。

 

太虛大師主張人間佛教，後來在印順導師的慈濟系統做得非常好，

但佛法畢竟有其修持境界的問題，

很多境界還是令修行者嚮往的！

在出世與入世之間要取得平衡，一樣有如登天關，

 

而不論佛法研究的如何絕妙，

如不能進入境界裡面實際的體悟一下，再好的佛法也索然無味！

 

入佛法的境界裡面受到滋潤以後，

才能從容、勇敢的應對，生老病死。

 

這種基礎功，不管再如何深入人間佛教，

修行境界一旦消失，佛法本身的支持力量就了無蹤跡，剩下的是人跟人之間的善意溫暖了！

 

半寄

 

Teacher Yaling’s Question

 

About Teacher Yaling’s question, no matter whether what was written is right or wrong, I rarely use those special Buddhist terms now.

The historical background was also very different. It was the time between World War I and World War II.

 

At that time, ideas around the world were moving between innovation and old feudal thinking, mixed with the confusion brought by war.

 

Now I explain these Buddhist ideas in modern language. Personally, I think this works very well.

 

Master Taixu advocated Humanistic Buddhism, and later this vision was carried out very successfully in Master Yinshun’s Tzu Chi system.

 

However, Buddhism ultimately involves levels of spiritual cultivation and realization. 

Many of these inner states are still deeply inspiring and attractive to practitioners.

 

Finding a balance between engagement with the world and transcendence of the world is like passing through a heavenly gate—it is not easy at all.

 

No matter how brilliant Buddhist scholarship may be, if one cannot personally enter into those spiritual states and experience them even briefly, then even the finest teachings will feel dry and lifeless.

 

Only after being nourished by direct experience of the Dharma can one calmly and courageously face birth, aging, illness, and death.

 

This kind of foundational practice is essential. No matter how deeply one engages in Humanistic Buddhism, once the actual experience of spiritual realization disappears, the inner supporting power of the Dharma also vanishes. What remains is simply the warmth of kindness between people.

 

Master Banji

 

Screenshot Transcript   Hong Yaling: I looked up the information using Gemini, so we still shouldn’t trust AI            too much. Banji: Yes.   Hong Yaling: I just bought the e-book biography of Master Taixu online. Banji: Yaling is becoming more and more diligent.   Hong Yaling:  Before the Lunar New Year, I saw some AI-generated information and felt very confused. Because of the reading group, I was motivated to start reading the book. Thank you, Master. Banji: Yes, after all, those were only fragmented pieces of information. You really need to read the book to sort things out.

 

 

真相Truth

真相

 

修行的方程式，是透過對自我的掌握度清析而完成的。

 

如果你不親眼去看看，一直透過文字報導，

報導裡不斷跟你說：科學家認為那都是外星人來建造的，

那你整個學習的資訊是完全錯誤的，

看一次就知道他們當時的工藝水平真的有到達那裡，

從金字塔到服飾設計到珠寶細件，無一不是在展現他們的工藝水平，

說是外太空人來建造的，其實是一種傲慢心態，

傲慢自己國家以外的人，可以到達這樣的水平，所以就推給外星人！

 

仔細去想，就可以知道佛經為什麼被扭曲到這樣的地步！

半寄

 

（古埃及文明的偉大，不在於神祕的超自然力量，而是在於他們如何利用有限的工具，透過嚴密的社會組織、精確的幾何觀測，以及，跨越世代的執著，完成了，物理極限的挑戰。 摘自臉書作者—謝哲青）

 

 

Truth

 

Spiritual practice works like a formula. It is completed when you clearly understand and master yourself.

If you never go see something in person, and only read reports saying, “Scientists think aliens built it,” then the information you learn may be wrong.

If you visit once, you will see that the people of that time truly had the skills. The pyramids, their clothes, and their detailed jewelry all show their high level of craftsmanship.

Saying aliens built them is actually arrogant. It means some people cannot accept that another culture could reach such a high level, so they blame it on aliens.

 

If you think about this carefully, you may understand why Buddhist scriptures have also been misunderstood and changed over time.

Master Banji

 

(The greatness of ancient Egyptian civilization does not lie in mysterious supernatural powers, but in how they used limited tools, strict social organization, precise geometric observation, and perseverance across generations to accomplish challenges at the limits of physics. — Adapted from a Facebook post by Hsieh Che-Ching)

 

Photo Description:
The unfinished or failed pyramid shows how hard success is, and it proves that the pyramids were built by the ancient Egyptians themselves.

照片說明

失敗的金字塔，同樣反應成功的不容易，也確定是當時的埃及人建造。

達摩面壁 2 Bodhidharma Facing the Wall 2

 達摩面壁 2

 

我們社團社長純德對修行一直很用功，

有一次他問我說：

什麼時候他才能有佛法上面的功力，我說很簡單，

閉關。

 

他按照我的建議閉關了一個星期，

把自己完全關起來什麼事都不做，這個時候才能理解自己有多麽麻煩！

 

光要讓自己稍安勿躁，就要耗費很多心理的力量，也是這個時候才明白修行是有著一定困難的。

我們生下來忙著成長、學習，還有面對社會的各種交際，

等只面對自己的時候，各式各樣自己的心理問題全面爆發，

嚇都嚇呆了！

 

純德社長自從實行閉關一個星期後，就不再問我修行什麼時候會有成績的事了，取而代之的是一種安靜的看著自己。

 

閉關如同面壁，要制衡自己所須費的心力超乎想像，但一旦制衡自己以後，另外一個問題又出現，

如果你沒有第二者給你的對待，怎會知道自己有功力了？

 

這在佛法稱為「能所」對待，

「AI:修行心境：在生活中覺知六根對六塵，但不生貪愛，不作分別，物我兩忘。」

 

上面這一段佛學「能所」的解釋看起來很高超，事實上等你去運用在修行的時候，

如果你夠誠實的面對自己，會發現根本做不到！

人一直是感官的動物，怎麼可能對所有的事物，全部變成了所謂的沒有分別，

 

「吃飯沒有知覺，看到東西沒有知覺，沒有顏色的變化，沒有喜怒的感受？」

這麽一搞，人其實是槁木死灰了，怎可能是修行？

 

佛學以外的洞窟修行，有很多是為了跟上帝、阿拉做交代，這必須是擺出最最虔誠的態度，

 

佛學講究的是智慧，你必須在洞窟裡面修出一種高超的智慧，個人修行用的洞窟一般也就2-3坪大，僅容自己轉身跟做個簡單的運動，

所以基督徒的洞窟很多是在裡面做了很燦爛的繪畫，在簡單的石洞裡面，也是找事做。（讀者可去查詢相關資料。）

 

佛法糸列，面壁的洞窟通常都在修入定，我後來讓自己在人群中修行，

人群帶給自己的喜怒哀樂，剛好折射自己內心的承受度，

這種已經通過閉關了解自己心性後的轉折，

隨著歲月的遷移，對自己的掌握度越來越高，取捨間也越來越容易，

把自己推到第一線，其實是最困難的，

 

修行者到底是要把自己弄得槁木死灰，還是去面對人群做個超越，那是個人的選擇了。

 

而佛陀的原始教典《雜阿含經》裡面，並沒有發展出這樣的修法。

半寄

 

AI資料   「佛法能所俱泯」意指 修行達到主體（能觀之智）與客體（所觀之境）皆歸於寂滅、合而為一、沒有二元對立的最高境界。此境打破「我執」，契入真如法界，是心境不二、空有不二的實相狀態，屬於絕對的覺悟。    以下是「能所俱泯」的關鍵細節： 定義：能，即能觀的智慧；所，即所觀的境界（境識一體）。泯，意為消失、雙亡。   修行心境：在生活中覺知六根對六塵，但不生貪愛，不作分別，物我兩忘。」

 

Bodhidharma Facing the Wall 2

 

Our club president, Chunde, has always been very diligent in his spiritual practice.

One day he asked me, “When will I gain real attainment in Buddhism?”

 

I told him, “Very simple — go into retreat.”

 

He followed my advice and went into retreat for one week, completely shutting himself off and doing nothing.

 

Only then did he realize how troublesome and restless his own mind was.

Just trying to calm himself required enormous mental effort. It was at that moment he understood how difficult spiritual practice truly is.

 

We are born busy — growing, learning, dealing with society and relationships. But when we are left alone to face only ourselves, all kinds of psychological problems erupt at once. It can be shocking.

 

After that week of retreat, President Chunde never again asked when he would achieve results in practice. Instead, he quietly began observing himself.

 

Being in retreat is like facing a wall. Controlling yourself takes great effort. But then another question comes up:

 

If you don’t deal with other people, how do you know whether you have attained any spiritual strength?

 

In Buddhism this is called the relationship between“subject and object.”

AI once described spiritual practice as:

“Be aware of your senses and the outside world, but do not cling or judge. Forget both yourself and the things you see.”

 

It sounds very advanced. But if you are honest, you will find it almost impossible.

Human beings live through their senses. How can we possibly experience everything without discrimination?

How can we eat without taste?

How can we feel no joy or anger?

If we removed all feeling, we would be like dry wood. That is not true practice.

 

Some religions use caves for prayer to show deep devotion to God or Allah.

In Buddhism, the focus is wisdom. The cave is very small — just enough space to sit and move a little. Some Christian caves were beautifully painted, so even inside a simple cave, people found things to do.(Interested readers are encouraged to consult related sources for further information.)   

 

In Buddhism, caves are usually for deep meditation.

Later, I chose to practice among people instead. The emotions that others bring out in me show how stable my mind really is.

 

After learning about myself in retreat, I could continue practicing in real life. As time passed, I understood myself better and made clearer choices.

 

Standing in the real world and facing people is actually harder than hiding in a cave.

 

Should a practitioner become cold and emotionless? Or face the world and grow beyond it? That is a personal choice.

In the early Buddhist scripture, the Samyukta Āgama, such a method of practice was not clearly developed. 

 

Master Banji

 

AI Data: In Buddhism, “both subject and object disappearing together” means reaching a very high level of spiritual awakening. It means that the person who is observing and the things being observed are no longer separate. The sense of “me” and “the outside world” disappears. There is no more inner versus outer, no more opposition. When this happens, attachment to the self is gone. One realizes ultimate reality. Mind and world are not two different things. This is considered complete enlightenment.   Simple Explanation • Subject = the mind that knows or sees. • Object = what is being seen or known. • Disappear together = both sides of this separation fade away.   In Daily Practice In everyday life, you are aware of what you see, hear, smell, taste, touch, and think. But you do not cling to them, do not crave them, and do not judge them. In that moment, both “self” and “things” are forgotten.