3月28號南禪潮州讀書會問題提出：
1. 妙觀察智是轉自第六識的正觀，
師父說的禪宗「不思善不思惡」以教育為例，當老師教學時 要能放下對學生過往惡意的定見(識)，
轉而純粹執行教師職責，這就是妙觀察智慧實踐 。
2. 平等性智則是第七識我執的轉化。
2.關於眾生平等 習氣全無:
關於平等,
師父之前已開示過是立足點的平等,
而習氣的部分, 我想到舍利弗, 目犍連, 大迦葉 這三位阿羅漢都有很鮮明的個人特質,
我們可以安心做自己了.
3.請問師父，在您的文章中，唯識的識與唯心的心，與如理思惟的思惟 有何差別呢？
4.雜阿含262 經，闡陀在理智上知道諸行無常，諸法無我，涅槃寂滅，但他心中卻對無我產生疑問，
正觀世間的集與滅，不生世間無與有見，
闡陀就能破疑得法眼淨呢？
Questions for Discussion
Questions from NanZen Study Club in Chaozhou on March 28:
1. After reading the Master’s article on Yogācāra, I would like to share my understanding of how the sixth and seventh consciousness are transformed into wisdom in practice:
The Wisdom of Wondrous Observation comes from the correct observation of the sixth consciousness.
The Zen idea of “neither thinking of good nor evil” can be understood in teaching: a teacher should let go of prejudices about a student’s past behavior and simply carry out their teaching role. This is the practice of this wisdom.
The Wisdom of Equality is the transformation of self-attachment in the seventh consciousness.
By removing attachment to the self, one can overcome attachment to the body and identity. In this way, one may reach the first stage of enlightenment (stream-entry).
2. Equality and habitual tendencies:
The Master has explained that equality refers to equality in perspective.
As for habits, great disciples like Śāriputra, Maudgalyāyana, and Mahākāśyapa still had distinct personalities. So it seems we can accept our own individuality.
3. What is the difference between “consciousness” in Yogācāra, “mind” in Mind-Only thought, and “thinking” in right reflection?
4. In Saṃyukta Āgama 262, Chandaka intellectually understood that all conditioned phenomena are impermanent, that all dharmas are non-self, and that nirvāṇa is quiescent. Yet he still had doubts about non-self.
Why did Ānanda’s quotation of the Buddha’s teaching—that by rightly observing the arising and cessation of the world, one does not fall into views of existence or non-existence—help him remove his doubt and attain the pure Dharma eye?
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