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