隨筆漫談3
中國國學大師熊十力
AI資料： 熊十力（1885–1968）是中國現代哲學史上一位極具代表性的思想家，也是「當代新儒家」的奠基者之一。他早年深入佛學，尤其研究唯識宗（法相宗）與禪宗，中年以後轉而重建儒家哲學，但他對佛學的理解與批判貫穿一生，成為他思想體系的重要部分。
對中觀學（空宗）的批判 熊十力反對龍樹中觀的「性空觀」，認為這種徹底的否定性思想會導致否定倫理與價值根基。
他強調「空」不能否定本體，應回到儒家「有本有源」的道德實體——即他後來建構的「體用不二」、「德性本體」。 |
上面最後這一段剛好跟我對「空」的認識相反，
個人認為因為有「空」的思想才可以把道德實力發揮得更好，
才可能行菩薩道，因為道德的框架大多狹迫的，如果有「空法」才能揮灑道德於智慧之中。
而且中觀的「空」跟儒家要談的「入世」觀念本來就是完全的兩回事，
儒家也不可能因佛教而不具立足點，
如一定要這樣並肩談論，不謹牽強且突兀。
「熊十力先生認為佛教的證悟過於傾向內在經驗。」
這個人認同，而且我早說過了修行一樣有程度的問題。
都憑經驗也是可怕的一件事，應該說經驗的內容到底是什麼？也應該探究一下！
不可否認的，修證是佛法裡面很重要的一環，
重點在於如何用智慧去引導經驗，
否認掉佛法的修證（經驗）是修行裡面更不可取的說法。
而「忽略本體之實有」就不知從何說起來的，
個人認同佛學指出 :「本體實有」應該是一個障礙。
這也是「空」想要指出來的。
這本來也是各家的學說不同，無需如此牽強的比較。
回頭再看這些資料，確認當年的想法是沒有錯的，我讀這些幹什麼？
（補充：
當道元禪師被妓女問說：「你要化緣我們的錢你可以收嗎？」
這是佛法。
（道元禪師，中國南宋時期（Dōgen Zenji，1200年－1253年）是日本鎌倉時代的重要佛教僧侶。）
儒家，到了明代還要問大嫂落水小叔要不要救，
這是儒家。
AI資料： 「明代大嫂落水，小叔要不要救？」──是中國倫理思想史中經典的道德難題，反映了儒家在「仁」與「禮」、「人情」與「名教」之間的張力，尤其在明代理學盛行的背景下，格外尖銳。」 |
半寄
Casual Reflection Essay 3
Chinese Philosopher Xiong Shili
AI Data: Xiong Shili (1885–1968) was an important thinker in modern Chinese philosophy and one of the founders of New Confucianism. In his early years, he studied Buddhism deeply, especially the Yogācāra (Consciousness-Only) and Chan schools. Later, he turned to rebuilding Confucian philosophy, though his understanding and critique of Buddhism remained central to his system of thought.
Critique of Madhyamaka Philosophy Xiong rejected Nāgārjuna’s Madhyamaka notion of śūnyatā, arguing that such radical negation undermines the foundation of ethics and values.
He thought śūnyatā shouldn’t metaphysical reality. Instead, we should return to the Confucian idea of a real moral base—what he later called “no separation between essence and function” and “moral substance.” |
This conclusion, however, runs completely counter to my own view.
To me, it is precisely the concept of śūnyatā that enables a fuller realization of moral potential. Without the flexibility and depth that śūnyatā provides, it’s hard to walk the Bodhisattva path.Most moral frameworks are narrow and limiting, and only through śūnyatā can morality be integrated with wisdom.
Moreover, the Madhyamaka notion of śūnyatāand the Confucian ideal of active engagement with the world are fundamentally different.
Confucianism doesn’t lose its foundation simply because Buddhism exists.
Any attempt to juxtapose the two as equals in this context feels both forced and incoherent.
AI Data: Xiong Shili pointed out that Buddhist "enlightenment" focuses too much on inner experience, neglecting the real existence of things and the reality of principle. In his view, true wisdom means combining knowledge and action, and realizing the real nature of the mind, not just watching thoughts in a state of śūnyatā. |
I resonate with Mr. Xiong’s point. I have long believed that spiritual cultivation varies in depth and level. Depending solely on subjective experience can be problematic. It's important to examine what such experiences actually entails.
Admittedly, spiritual realization experience is still very important in Buddhist practice. The point should be how to use wisdom to guide experience. Completely denying the value of realization or experience in Buddhism might be an even worse mistake.
As for ignoring the "real existence of being, " I find it difficult to understand. I agree with the Buddhist view that the belief in a real "being"might be an obstacle. This is precisely what " śūnyatā " seeks to reveal. Different schools have different ideas, so there’s no need to compare them in a forced way.
In retrospect, revisiting these materials only reaffirms my initial convictions. It makes me wonder—why did I even bother studying all of this?
Supplement:
A prostitute once asked Zen Master Dōgen,“If you beg from us, can you accept our money?”This is Buddhism.
(Dōgen Zenji [1200–1253], from the Southern Song era, became a central Buddhist figure in Japan’s Kamakura period.)
Confucianism, even by the Ming dynasty, was still debating whether a man should rescue his drowning sister-in-law. This is what Confucianism was concerned with.
AI Data: Should a man save his sister-in-law from drowning in the Ming Dynasty?” — This classic ethical dilemma captures the core conflict in Confucianism: between “ren” (benevolence) and “li” (ritual propriety), or between personal feelings and social expectations, especially during the rise of Neo-Confucianism in the Ming era. |
Master Banji
隨筆漫談4
AI資料 : 原始佛法或原始佛教（Original Buddhism）是近代佛教學界的用語，原意是指「初期的佛教（Early Buddhism）」。這個基本意涵是目前佛教學界的共識，應當是沒有人反對的。但是，「初期佛教」的內容是什麼？又如何界定？這在佛教內部的爭議是非常大的，各有說法，目前尚未取得共識，或者根本不會有共識。因為宗教界共識的形成，除了要具備確證事實的研究深度與水平以外，還要能夠平衡各教派的宗教利益。否則，當宗派的利益無法達成平衡或滿足，即使是確證無誤的事實，也無法成為佛教各派學人的共識，這才是宗教界真正的現實。」 |
這種文章在佛教界或非佛教界，
都是多如牛毛的用語。
早期我對這種文章既渴望又恐懼，
渴望能解答佛法，又恐懼到底誰說的才對？
不知道是否是自己還算有一點善根，當我解讀自己的際遇時，進而深信因緣果，
這種深信當基礎再思考佛法，
就像一條鋼索伴著我的修行路日漸清晰，
在《原始教典阿含經》
裡面找一個自己有興趣的佛法去努力，
絕對不負此生，
不要等他們利益擺平，
等他們把利益擺平你已經再見，
學習自己動腦、動心眼觀察，
事實是，只剩下自己還沒衝過去。
半寄
Casual Reflection Essay 4
AI Data:
"Original Buddhism" is a term used in modern Buddhist scholarship, originally referring to what is called "Early Buddhism." This basic meaning is widely accepted among scholars, with little disagreement. However, what exactly constitutes Early Buddhism, and how it should be defined, remains highly debated within the Buddhist community. Different schools have different interpretations, and no consensus has been reached—perhaps none ever will. This is because forming agreement in religion not only requires a high level of factual research but also a balance of interests among different sects. Without such balance, even the most well-supported facts may not be accepted by all traditions. This is the reality of the religious world. |
Many articles like this exist, both in Buddhist and non-Buddhist circles. I used to feel both eager and fearful when reading them—eager to find answers in the Dharma, but afraid of not knowing who to trust.
Perhaps due to a small amount of spiritual aptitude, I began to reflect on my experiences and developed an unshakable conviction inCauses, Conditions, and Results. With this conviction as a foundation, my contemplation of Buddhist teachings has gradually become more focused—like a steel cable steadily guiding me forward on my path, making things clearer as I go.
If you choose a teaching from the Āgama Sutrasthat truly interests you and work hard at it, you will not waste your life.
Don’t wait for the sects to settle their disputes—by the time they do, it might be too late for you.
Learn to think and observe on your own.The truth is, the only thing holding you back is yourself.
Master Banji
（敦煌博物館）
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