北傳佛教唯心論Mind-Only Doctrine in Northern Buddhism

北傳佛教唯心論

 

如果認為「唯心論」是對的，那要思考一下，有些地方在教的「心包太虛，量周沙界」的「唯心論」，

可以想想，什麼樣的心才可以延伸到這麼大，而延伸到這麼大的心想要做什麼，心真的可以量巨觀與微觀？

還是專有的學問與知識才能衡量世界。

 

如我前面所言，「習性全無」好像是很完美的事，習性不是件殺人放火的事，

它只是一個人人性必有的性格而已，性格特質都沒有了，

人世間真的就沒有什麼好留戀的，哈！

且直接就可以解脫了！

 

「唯心」的想像，只能定位在勵志的第一步而已。

心想，還要通過努力，努力不一定有結果，這是佛法因、緣、果。

而去努力還會有機會，去努力會知道為什麼不會成功！

 

你認為學者的話沒道理嗎？

他們研究一輩子的學問，而且至少是三位學者通通持一致的看法，

而佛法也必須是有學問脈絡的，

，除了不食人間煙火的學問外，

學問的研究通常有其價值。

半寄

Mind-Only Doctrine in Northern Buddhism

If someone believes “mind-only” teachings are correct, then it’s worth thinking about what some people say: “The mind is as big as the whole universe, and it reaches all worlds.”

But what kind of mind could really be that big? And if the mind were truly that vast, what would it do with such size? Can the mind really measure both the macrocosm and the microcosm? Or is it specialized knowledge and scholarly disciplines that are able to measure the world?

As I mentioned earlier, having “no habits at all” may sound perfect, but habits aren’t crimes like killing or arson—they are simply natural parts of a person’s character. If a person had no character traits left, then nothing in this world would matter anymore. One could be liberated right away—haha!

“Mind-only” imagination is only the first step. After forming an intention, one must still make an effort, and effort does not always yield results — this follows the Buddhist teaching of causes, conditions, and effects.

Yet by making the effort, you still have a chance, and through trying, you will learn why things succeed or fail. 

Thinking about it But hard work doesn’t always bring results — that’s the Buddhist teaching of causes, conditions, and effects. Still, if you work hard

Do you really think scholars’ views are unreasonable? They have devoted their entire lives to their fields, and at least three respected scholars agree on the same point.Buddhism also requires a coherent academic foundation.Aside from knowledge that is utterly detached from real life, academic research usually has its value.

 

Master Banji

 

 

致英國讀者1-2To Our Readers in the UK1-2

致英國讀者1

 

這兩天線上歐洲讀者大爆發，這邊來回應一下我們的英國讀者，

英國讀者有一位是來過台灣大學（NTU)交流的博士後學者，去年我就有看到您在問我網路上的佛法作者，

是不是洪敬宜帶您們來過的屏東道場？

因為您們都是用匿名者在看網站，所以我就沒有回應，

一面之緣，還有跟您們討論過「唯心論」的深刻印象，沒有想到延續到現在，這是我們大家都想不到的吧！

當年提到的「唯心論」還記得您們對台灣佛法傳播內容的憤怒😡

（還好您們一邊拜訪寺廟一邊罵，不然大概也不會被帶到屏東來。哈😄）

 

還記得我跟您們回應說：我這邊南禪精舍不談「唯心論」，

沒機會跟您們說：我要談的佛法還很多、很多⋯⋯，

沒想到，我們又在網路上見面了！

哈😄

天涯何處不相逢，希望我寫的佛法對您們有所助益，

順便說一下；不是您們對台灣的佛法傳播內容生氣，我也很生氣，但放眼全球佛法的傳播內容也沒有好到哪裡去！

這是我的真心話，

因為佛法不只是理論問題、還有修證問題，要衝破這兩關是很困難的。

日安！

半寄

 

To Our Readers in the UK1

 

In the past couple of days, we’ve seen a sharp increase in European readers, so I’d like to respond specifically to our readers from the United Kingdom.

 

One of you is a postdoctoral researcher who previously visited NTU. I remember seeing your question last year about whether the Buddhist author you encountered online was linked to the Pingtung center you visited with Hung Ching-yi. Since everyone was using anonymous accounts, I didn’t reply.

 

Although we met only briefly, our discussion on “idealism” left a strong impression. I didn’t expect that conversation to carry on in this way today. I still remember your frustration toward the way Buddhism is taught in Taiwan.😡

(Luckily you were complaining while you were visitingtemples. "If you hadn't, you probably would not have been taken to Pingtung. Haha 😄)

 

Back then, I told you that I do not teach “idealism in Nanzen Vihara.” I didn’t get the chance to say that there is still so much Dharma I hope to share.

 

I never imagined we would meet again on the internet—what a coincidence!

I hope what I write can be helpful to you.

 

And just so you know: it’s not only you who are upset about the state of Buddhist teachings in Taiwan—I feel the same. But globally, the situation is not much better. This is simply the truth.

 

Buddhism involves both doctrinal understanding and personal realization; breaking through both is not easy.

 

Have a nice day!

 

Master Banji

致英國讀者2

 

英國的朋友問說：我們當時見面的時候，是不是我就有佛法上的能力了？

 

我27歲（1991年）的時候就衝破了佛法的第一個關卡，

那時候緊抓著中國禪宗的《高僧傳》在做參考，發覺自己有一個感受竟然跟《高僧傳》裡面一位證悟者描述的境界一模一樣，心裡有一種目標沒有錯誤的踏實感。

 

我是一直有在研讀經典的，知道這只是一個小小的開端，而這個開端只是一個開始，再來就歷經非常多的考驗，其中點滴也說不盡！

 

直到40幾歲好像有個比較好的基礎，但因為我個人從自己的境界裡面理解了很多事情，

所以也不斷的朝自己已理解的目標裡面前進，直到去年才稍微喘口氣休息。

 

中國禪宗的紀錄裡都可看到，認為開悟，就已經達成了修行的任務，

但佛陀的原始教典裡面有初果至四果的四個階段要完成，

所以禪宗的開悟其實只是一個小階段而已。

進入佛法的修證階段，才知道什麼叫大千世界，

佛法說明了很多修行者的境界層次，所以大部分的文字只是一個地圖指標而已，

沒有走到地圖上面的路，對於佛法永遠都是隔閡的。

 

我們見面時應該是在2014年左右吧！

那時候基礎功力應該都有了！

日安！

半寄

 

To Our Readers in the UK 2

My friend in the UK asked if, when we met, I already had certain abilities in Buddhist practice.

I reached my first breakthrough in the Dharma when I was 27, in 1991. Back then, I was reading the Biographies of Eminent Monks from Chinese Chan Buddhism. I noticed that one of my experiences was exactly the same as what an enlightened monk described. That made me feel sure that I was on the right path.

I kept studying the scriptures, so I knew this was only a small beginning. After that, I went through many challenges—far too many to fully describe.

It wasn’t until my forties that I felt I had established a more solid foundation. Because I gained many insights through my own inner experiences, I continued moving toward the goals I realized from within. I kept going until last year, when I finally allowed myself to rest a little.

In Chinese Chan records, “enlightenment” is often seen as the completion of practice. But in the Buddha’s original teachings, there are four stages—from Stream-Entry to Arahantship—that must be completed. So Chan enlightenment is actually only a small stage. When entering the true stages of Dharma realization, one begins to understand how vast the world really is. Buddhist texts only provide maps; unless one actually walks the path, one will always remain outside of the Dharma.

We met around 2014, I believe. By then, my basic foundation was already in place.

Good day.

Master Banji

 

 

匯流3 Convergence 3

 匯流3

 

讀者如果想要多了解入定的情況，可以想像人體脫離地心引力的感受，最直接的感覺就是重力的脫離。

修行者從可以入定開始，不管其程度深淺，一定會感受到身體的感覺轉輕，這就是初禪天裡面形容的「輕安」。

 

入定，我曾經描述過，這是一種肉體的熱量燃燒降到最低點，這種感覺不會是抽象的，反而是具體的，肉體的熱量轉到低點，也是肉體重力的轉折點，

但轉折點的出現，能不能具有優勢的再往前行

，是修行者自身的資質（糧）問題。

 

（拙著，《佛法最終的實現》一書描述了四禪八定）

 

還有一點可以確認，人體脫離重力的牽制時，時間跟空間的感受這時才真正出現，佛陀說的：過去、現在、未來也在這個時候比較可以具體的體會。

 

以我個人而言，記憶中，20年前我曾經跟俊得居士抱怨說：

每次開車都好像新手上路，會覺得很陌生，俊得斬釘截鐵地說不可能，他最喜歡開車的速度感，這是他認為不可能發生的事。

 

而我的生活裡面大部分是靜態的，

開車是有事才會出門，靜態裡面很專注，一下子跑到馬路車水馬龍，總感覺是在兩個世界裡面做轉換，

在20年前，處於這些點牽制的我，都很努力的甩開靜與動的不平衡，

因為我個人很清楚動中的型態，有動中型態的收穫，

 

很多事你不親處於現場，是沒有辦法理解的，反而常處於定態對我是不具吸引力的。

舉個例子：有人在電話中跟我說他的腳力不行，我只能理解幾分，等看到人才知道腳傷嚴重！

還好，我沒對我的理解抱不加予證實的心態，

否則，只喜歡處於自己的境界，等看到事實的時候會受到嚴重的打擊。

 

再者，學問的思想體系養成也是需要閱讀的，不是靠定力就可以懂得，

也可以說：學問是很多人群的精英者腦力激盪且歷經時空的淬煉而集成，

個體也是在他人的智慧匯集裡，養成自己智慧的。

當然，定力有加分效果，但定力與腦力都會給予個人牽制，這是必須清楚的。

半寄

 

Convergence 3

 

If readers want to know what deep meditation(Samadhi)feels like, they can imagine the feeling of the body suddenly becoming free from gravity. The clearest feeling is that their body no longer feels heavy.
As soon as someone enters meditation—no matter how deep—he will always feel his body becoming lighter.This light feeling is what the first dhyāna calls "light ease."

 

I have previously explained Samadhi as a state where the body’s heat dropping to a very low level. This is a real physical feeling, not something vague. When the body cools, the practitioner also reaches a turning point where his sense of gravity changes. However, whether the practitioner can use this change to keep moving forward depends on his own ability and “inner resources.”

 

(Refer to the section on the Four Dhyanas and Eight Samādhis in my book Ultimate Realization in Buddhism.)

 

Another point is certain: when the body is free from gravitational pull, the real sense of time and space begins to appear. Only then can one tangibly sense the past, present, and future, as the Buddha taught.

 

Personally, I remember that 20 years ago I told Layman Junde that every time I drove, I felt like a novice on the road, as if everything was unfamiliar. Junde immediately rejected this idea; he loved driving and the feeling of speed, so he saw my experience as impossible.

 

Most of my daily life is quiet and still. I only drive when I need to. Jumping from stillness into busy traffic felt like switching between two different worlds. Back then, I tried hard to overcome the imbalance between stillness and movement, because I knew that movement has its own value.

 

Some things can only be understood when you experience them directly. Remaining constantly in meditative stillness does not appeal to me. For example, if someone tells me over the phone that their leg strength is weak, I can only grasp it partially; only when I see them in person do I realize how serious the injury is.Fortunately, I do not cling to my limited understanding; otherwise, living in my own mental world would leave me shocked by reality.

 

Moreover, intellectual understanding also requires study; it cannot be gained through meditation alone. Knowledge comes from many wise people sharing ideas and refining them over long periods of time. Each individual grows wiser by learning from others. Meditation can enhance this process, but both concentration and thinking have their limits. This must be understood clearly.

 

Master Banji

 



匯流1-2 Convergence1-2

 匯流1

 

台南讀書會成員，讀書會上各自談了一些自己在佛法的所得，

其個人所理解的佛法陳述，彷彿是一場大豐收，

 

嘉瑜說：潮州南禪精舍讀書會關於《唯識學》錄音檔，她重複聽了好幾遍。

她自己思緒很亂，就乾脆讓她自己的大腦一直想，一邊做家事時，也一邊想，想的內容導入我們討論的佛法，沒想到可以達到連做夢都自覺，而且可以關機，結束夢境！

 

淑青說：讀到太空人上太空後回地球的落寞，想想從月球到地球的感受，來回之間已改變之前的認知。

半寄：入大定也是這種狀況，佛教的修行者入定後的身心狀況得到改變，大都更不願再去面對事實，導致所說語言產生嚴重隔閡，無從解讀。

 

重德：準備了《維摩詰經》的段落，

提到生病的問題，認為生病都是由於顛倒妄想執著而起。

半寄：導致生病的原因多到數不清，

後代佛法會特別強調，屬於顛倒妄想產生的心理疾病，要用佛法去治療它，

 

但這是一個大篇幅論述的問題，不是用「此病起，皆由著我，是故我不應生著，既知病本，既除我想及眾生想，當起法想。」

 

用一個思維做反思；如何不執著，要放下左手或右手或者是大腦？

 

惠宜與純德都提及面對工作上的困難，用問題產生的原因去做理解，反而讓她/他們在工作上勝任。

 

基金會執行長芳純說：

她學習心理學也帶給她某種程度的成長
，經過一段時間，她發覺心理學到了一個瓶頸，這個時候她吸收到佛學，
她個人覺得無常跟無我的概念，讓她個人突破了障礙點，

至今，她在學習變動性的可能下，覺得路越走越寬。

雅惠、秀容、百秀、郁媚各自陳述了自己的體會，感謝2025年大家的參與，願2026年更上層樓。

半寄

 

Convergence1

 

During the NanZen Tainan Study Club, members shared their individual understandings of the Dharma, creating a sense of collective fruition.

 

Jiayu described re-listening many times to recordings of Yogācāra studies from the NanZen Chaozhou Study Club.

Letting her mind run freely—even during housework—she integrated our discussions into her reflections. Surprisingly, she developed lucid dreaming and could even “shut off” a dream at will.

 

Shuqing related astronauts’ feelings of solitude upon returning to Earth and imagined how the shift between the Moon and Earth alters one’s perception.

Master Banji responded:

Deep meditative absorption brings comparable changes. After such experiences, many practitioners resist returning to everyday reality, creating communication gaps that make their speech hard to decipher.

 

Zhongde read from the Vimalakīrti Sūtra, discussing how illness is said to arise from confused and mistaken thinking.

Master Banji emphasized:

Illness has countless causes. Later Buddhist teachings note that psychological afflictions rooted in delusive thinking should be addressed through the Dharma. 

But this is a complex topic, not something solved by simply reflecting:

“Since this illness comes from attachment to self, one should let go of self and others and establish the view of Dharma.”

 

The real question is: What does it mean to let go?

Which hand do we release—the left, the right, or the mind itself?

 

Huiyi and Chunde said that analyzing the causes of workplace problems helped them perform better in their jobs.

CEO of our Foundation Fangchun said that learning psychology helped her grow. After some time, however, she realized she had reached a bottleneck in psychology. At that point, she encountered Buddhist teachings. She feels that the concepts of impermanence and non-self helped her break through her obstacles. To this day, as she continues learning amid constant change, she finds her path becoming broader and broader.

Ya-Hui along with Baixiu, and Yumei, shared their insights and expressed gratitude for 2025 and hopes for improvement in 2026.

 

Master Banji

 

匯流2

 

純德社長分享他還沒有到南禪精舍之前是信仰藏密的，做完10萬遍大禮拜、幾萬遍的咒語持誦，

還是沒解決他自己的問題，

後來南禪精舍，聽我講解因緣法後，應用在職場上，終於解決了他自己的困難。

 

我個人運用龍樹菩薩「八不-空」的觀點，整個從陌生、毫無頭緒，到可以稍微運用，直至貫徹「只破不立」的立場，也受益良多。

半寄

 

Convergence II

 

President Chunde said that before joining NanZen Vihara, he practiced Tibetan Buddhism. Despite completing 100,000 prostrations and tens of thousands of mantra recitations, his issues persisted.

After learning the principle of dependent origination at NanZen Vihara and applying it at work, he finally resolved them.

 

I myself have benefited from applying Nāgārjuna’sdoctrine of the “Eight Negations—Śūnyatā.”

From unfamiliarity, I gradually learned to use it and eventually adopted the approach of “deconstructing without constructing,” which has been deeply transformative.

 

Master Banji