跨時空而來
半寄群組發文：
18號晚上10點鐘，
剛剛有一位修行者來提醒我說：
「想」不是「識」的真正意思。
佛法中的「識」是指要夾帶到未來世的記憶，包括福與苦業，
意識裡有一切人世間緣份記憶的意思，
那裡面包含個人造作的福與惡業，及人脈關係。
「資料：南傳上座部 討論，
識 (viññāṇa)是知道有對象出現。
想 (saññā)是辨認那是什麼。
上座部解釋：「「識」是知道有對象出現」
「想」是辨認那是什麼？」
半寄解釋：如做這樣的解讀，「想跟識」其實是難分難解的？
17號社團講課結束前的最後10分鐘，提出來講的問題。
不可思議！竟然有人會來告知我，
17號在竹科社團的講解，沒有講解完整，
害我起雞皮疙瘩。
那一位修行者用意念傳達說：
意識是一種大的記憶，
有力量的記憶才會儲藏在意識裡。
不是一般的「想」。
19號清晨5:20分
印度修行者他現在透過意念在跟我說：
當時的印度《唯識學》就是這樣發展的。
哈哈😄教授來了！
印度唯識學醞釀萌芽期（西元 2－3 世紀）：
部派佛教時期的「經部」提出種子說等心識理論，
為唯識思想奠定基礎。
大家可以想像，
西元2至3世紀的修行者
到現在的意念還這麼清楚，
印度的修行根本就是跨時空的
這實在是很可怕。
看來印度那一帶的讀者這麼多，
應該有聖者在指引吧！
他們看到我一直講「空法」都沒有講《唯識學》，
忍不下去了跳出來跟我指點，哈！
半寄
A Message Across Time and Space
Banjì group post:
At 10 p.m. on the 18th,
a practitioner just reached out to remind me:
“Perception is not the true meaning of consciousness.”
In the Dharma, consciousness refers to what carries forward into future lives—
a store of memory that includes karma (wholesome and unwholesome)
and all human relationships.
Reference (Theravāda):
Consciousness (viññāṇa): awareness of an object’s presence.
Perception (saññā): recognition of what the object is.
According to the Theravāda explanation:
“Consciousness knows that an object has appeared.”
“Perception recognizes what it is.”
My view:
Under this explanation, perception and consciousness are difficult to distinguish.
This question was raised in the final ten minutes of my talk on the 17th.
Unbelievable—someone later came to tell me
that my explanation at the Hsinchu group was incomplete.
It gave me goosebumps.
That practitioner conveyed the message through thought:
Consciousness is a kind of vast memory.
Only powerful memories are stored within it—
it is not the same as ordinary “perception.”
At 5:20 a.m. on the 19th,
an Indian practitioner conveyed through thought:
“This is how Yogācāra developed in India.”
Haha—the professor has arrived.
The formative stage of Indian Yogācāra (2nd–3rd century CE):
The Sautrāntika school proposed “seed” theories of mind,
forming the basis of Yogācāra.
Imagine this—
practitioners from the 2nd–3rd century
whose thoughts can still be so clear today.
Indian practice truly seems to transcend time and space—
it’s honestly quite astonishing.
With so many readers from India,
perhaps there are realized beings guiding this.
They saw me speaking only about śūnyatā,
not Yogācāra—
and couldn’t hold back any longer, so they stepped in to point it out. Haha!
Master Banji
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