再談唯識學2
年輕的時候，我跟大家一樣對很多問題都恨不得一下子，都把它挖出來！
《唯識學》意識的問題，我在讀印順導師全集時，各中的疑問都有書信請教過他老人家，
書信後來也是終止在意識這個問題上，再來，我就走上自己的路。
印老的佛法研究全集，我個人覺得他縮短了我10年閱《大藏經》的時間，
這個點我對印老衷心感懷🙏
但到了意識的具體問題，「具體意識」世上誰也說不清楚的，是不？
像很多資本主義，馬克思主義⋯⋯都付諸了實行，但也是不斷的在糾正它的錯誤與延續其內容，
佛法在第一次世界大戰以後也加了很多新的見解，這些新述得來不易，
除了考古學，還有世界各國精英投入的心血，
這些也應該在佛法的講解上出現。
意識的問題相當程度的必需反應在事實層面，當面對《唯識學》提出的四種大智時，
那麼個人到底從中學了多少智慧，個人會清楚吧！
拿出實踐家的精神，先拋開文字，徹底測試一下自己的智慧，很多答案至少會部分浮出檯面。
半寄
Further Reflections on Yogācāra 2
In my younger days, I was like many others—impatient to uncover the answers to every question immediately.
While studying the Yogācāra teachings on consciousness in Master Yinshun’s collected works, I wrote to him about every doubt I encountered. Our correspondence eventually ended right at the issue of consciousness, after which I continued on my own path.
To me, Master Yinshun’s research saved me at least ten years of reading through the entire Buddhist Canon, and I feel sincerely grateful for that. 🙏
Yet when it comes to the concrete nature of consciousness—“specific consciousness”—no one in the world can give a definitive explanation, can they?
Just as systems like capitalism and Marxism have been implemented and continuously revised, Buddhism also developed many new perspectives after World War I. These insights were hard-won—through archaeology as well as through the dedicated work of scholars worldwide. Such contributions should be included in modern Dharma explanations.
Issues of consciousness must, to a significant extent, be grounded in real-world experience. When facing Yogācāra’s teaching on the four great wisdoms, each person should be able to recognize how much true wisdom they have gained. By taking the attitude of a practitioner—setting aside textual theory and rigorously examining one’s own insight—at least some answers will naturally surface.
Master Banji
再談唯識學3
原始教典佛陀提出的三明：
1.天眼明
2.宿命明
3.漏盡明
佛陀提出的三明六通說明了一點，明就是明白的意思，完全清楚，
清楚什麼？
清楚修行者自己的一切，這個點用概念去指出來就可以。
再來，該怎麼運用是修行者本身的事，
不可能再像後代的佛法，還要指出說是眾生平等，習氣全無（人格特質全無）？
況觀，阿羅漢跟祖師大德各有各的行事風格，都已經清楚說明是不可能的。
不要說只有佛可以做到完美，佛陀只有一位，歷史上記載的佛陀同樣有祂自己的遭遇跟做法。
反而是後代的佛法把修行推向了理想跟圓滿的永恆觀念，
理想就只是理想而已，是永遠達不到的，而這也不是佛法的涅槃理論，
如果你只是看看佛學就好，那當然無所謂，
如你真的想進入佛法的境界，是理想、是現實也是得搞清楚的。
半寄
AI資料：唯識四智 1. 大圓鏡智 所由轉識：阿賴耶識（第八識） 意義： 如大圓鏡一般，清淨無染、照見一切法相。 本來含藏一切種子的阿賴耶識，轉為佛的根本智，完全沒有我執與習氣。
2. 平等性智 所由轉識：末那識（第七識） 意義： 末那識本來執著「我」，成佛後轉為「一切眾生平等」的智慧。 無我故無差別，能平等慈悲對待一切眾生。
3. 妙觀察智 所由轉識：意識（第六識） 意義： 正確、無礙地觀察一切法因緣、善惡、真偽的智慧。 不再像凡夫意識那樣被妄想與分別覆蓋。
4. 成所作智 所由轉識：前五識（眼耳鼻舌身） 意義： 能如實、自在地行事，利益眾生。
前五識原本依外境起作用，轉後成為成佛後「為一切眾生作事」的智慧。 |
Further Reflections on Yogācāra 3
In the earliest scriptures, the Buddha taught the Three Higher Knowledges:
The Buddha’s teaching of the Three Knowledges and Six Powers shows something simple:
“Knowledge” means being completely clear.
Clear about what?
Clear about everything inside yourself as a practitioner. This is easy to explain as a concept.
How it is used, however, depends on each practitioner individually.
How you use that clarity is up to you.
So it makes no sense—unlike later Buddhist ideas—to demand that practitioners view all beings as absolutely equal or be completely free of personal habits or dispositions.
Observation of arahants and great masters already shows that each possessed their own style and temperament, making such expectations impossible.
Even saying “only a Buddha is perfect” is misleading, for the historical Buddha Himself, according to the records, had His own situations and decisions.
Later Buddhism turned practice into something idealized and eternally perfect.
But an ideal is just an ideal—it can never be fully reached. And this is not what the original teaching of Nirvāṇa meant.
If one is simply studying Buddhism, then these distinctions may not matter.
But if one truly wants to enter the Dharma, one must clearly distinguish the ideal from the actual.
Master Banji
AI Data: The Four Wisdoms in Yogācāra 1. Great Perfect Mirror Wisdom Transformed from the eighth consciousness. Pure and mirror-like, reflecting all dharmas without distortion, with no trace of self or habits. 2. Wisdom of Equality Transformed from the seventh consciousness. The self-centered mind becomes wisdom that sees all beings as equal, grounded in non-self and great compassion. 3. Discerning Wisdom Transformed from the sixth consciousness. Insight that observes causes, conditions, truth and falsehood with clarity, free from ignorance. 4. Wisdom of Accomplishment Transformed from the five sense consciousnesses. The capacity to act effortlessly and effectively for the welfare of others. The five senses originally respond to things outside. After transformation, they turn into the wisdom that allows a Buddha to act freely to help all beings. |
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