問題回答
大家好！
有讀者想問如何「轉識成智」
在之前我寫過「四聖果」的內容就是「轉識成智」的內容。
讀者可以試想，
我們這一代身處新的學問、新的東西產生速度到嚇人的地步！
只有一顆大腦怎麼可能承受這麼多，所謂過去式跟現在進行式的一切呢？
如果真的還要從貪、瞋、痴下手，
可能是記憶跟應付都來不及，不要說還要修行。
時代踩著高步伐在前進，我們也得想想在基礎功力不能廢之間，有沒有其他的方法？
我個人採用直接思考的方法，
例如；痴被解釋為：
愚癡、無明、不明白真理。
就愚痴而言應該包括頑固、多情、自以為是⋯⋯。
那愚痴裡面有無責任、義務？
因為誰也沒有辦法判定所謂愚痴狀態的標準吧？
哈！搞不好你認為的「愚痴」
剛好是別人的正義感，
既然判別太困難了，
把這一條思索線拉長、拉深、拉廣理解的範圍就加以擴大，
理解範圍的深廣度，一定會改變固守佛法「專有名詞」的見解，
這裡面最重要的，當然是你要給自己對的思考方向及內涵。
我個人覺得理解的範圍越多，才可以把「善根」紮好，而這整個過程就已經在轉識（原來的認知）成智（佛法真正提出的智慧），
而解脫必須仰賴足夠的智慧，就算不證悟果位，也可以在人間立足。
當然這已經不是傳統《唯識學》的內容，但我寫這樣應該易於理解。
如果說讀者能夠從這裡面吸取到足夠的經驗，
那麼下一步修行者該怎麼做，修行者自己會清楚，
這也是修持佛法追求的，
修行者必須有自己的清楚度與判斷、決定力，有這些生命裡頭需要有的基礎功力，應該就具足了！
半寄
（照片中的白雲也可以說人間就如；白雲蒼狗，
也可以說是雲對光線的展示，
還有雲是怎麼聚集的？
就看個人的知識，能幫你解讀什麼，在沒標準答案下養出內涵）
Response to the Question
Greetings, friends of NanZen!
A reader asked me how one can “transform consciousness into wisdom.”
In fact, my earlier discussion on the “Four Fruitions” already points to this idea. We live in an age where new learning and new phenomena emerge at a staggering pace. With just one brain, how could we possibly hold everything from the past and present?
If practice is confined solely to confronting greed, hatred, and ignorance, the sheer burden of memory and response is overwhelming, leaving little room for spiritual cultivation.
Thus, as time marches swiftly forward, we must ask whether, while preserving foundational disciplines, another method might be possible. My own path has been to employ direct contemplation. Ignorance, for example, is defined as folly, delusion, or failure to perceive truth.
Ignorance may manifest as stubbornness, sentimentality, or self-righteousness. But ignorance, too, should imply responsibility and obligation. After all, who can establish an absolute standard for ignorance?
Ironically, what we call “ignorance” may actually be someone else’s sense of justice! Since judging is so difficult, we can extend and deepen our way of thinking. The wider our understanding, the less we get stuck on rigid Buddhist “technical terms.”
The essential point is to establish for oneself a sound direction and depth of thought. The broader one’s perspective, the more firmly one’s wholesome roots are planted. This very expansion is already the turning of mere cognition into liberating wisdom.
Wisdom is indispensable for liberation. Even withoutattaining enlightenment, one can still stand firmly amidst human affairs.
Though this is no longer the framework of classical Yogācāra, my way of presenting it should be more accessible.
When practitioners draw sufficient experience from this process, the path forward will reveal itself. Practice demands clarity, discernment, and resolve. With these essential strengths, the foundation of cultivation is established.
Master Banji
(Consider, too, the clouds in the photograph. They may be read as the fleeting forms of impermanence, or as a luminous interplay of light and vapor, or as a meteorological process of condensation. Each interpretation depends on one’s knowledge. With no fixed answer, each perspective enriches one’s inner life.)
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