跨時空而來3
「唯識學」提示
我從昨天寫說：我不寫「唯識學」以後，
開始跟「唯識學」聖者談判到早上9:53分。
我認為的「唯識學」看法早就寫完。
「唯識學」的理論與修行講究「轉識成智」。
我過去的文章也提過，佛法的「四聖果」整個成就，
所有的修行理念都諄諄教誨，但卻忽略了一個事實，
而佛法修行的成就是一股力量，
修行者是依靠真正證果力量活得從容。
絕不是依靠ㄧ般的理智去控制自己的肉體行為。
所有的研究，所有的事實都指向「人體」，
可能會搞出很多弊病來，
所以整個佛法修行如果不談證悟問題，那就是一般的涵養了！
我無意再參一腳去說一般的修養問題，
畢竟我是談佛法修行的，而且已經把佛法的果位問題談清楚了！
「唯識學」我個人認為它在「四聖果」的成就裡面就可以完成，
如果不能成就，定要用所謂的理智去活著，應該是很累的一件事情。
佛法其他有關於心、意識的討論也很多，
但我個人涉及這個範圍不多，
談判這麼一大段時間，祂終於接受我的理念。
其實後來的西方「心理學」也很發達，
真的要討論心、意識的話，
建議再擴大範圍讀這些吧！
但畢竟聖者隔時空已太久，祂沒有辦法再讀這些，只能請祂不要再干擾我，
而祂畢竟是聖者，欣然同意。
祂上次說：
「識」是一種龐大的記憶。
只有有力量的記憶才會被儲存在其中——
它並不是一般的「想」。
只有有力量的記憶才會被儲存在其中——
它並不是一般的「想」。
但後續，這些記憶要怎麼處理呢？
用文字寫下來，我個人認為根本沒有意義，
因為重大的記憶是隱私的問題了！
進入初果就知道怎麼處理，快又有效率，佛法不能一直在文字裡面轉。
半寄
（日本東大寺）
Across Time and Space 3
A Reflection on Yogācāra (Consciousness-Only Buddhism)
Yesterday, after I wrote that I would no longer write about Yogācāra, I found myself, in my own experience, continuing an inner dialogue with the sages of Yogācāra until 9:53 this morning.
As far as I am concerned, I have already finished expressing my understanding of Yogācāra.
The central teaching of Yogācāra is the transformation of consciousness into wisdom.
In my previous writings, I have also explained that the complete realization of the Four Stages of Enlightenment in Buddhism—from the First Stage to the Fourth Stage—is itself the true transformation of the human being. In my view, this is precisely what Yogācāra means by “transforming consciousness into wisdom.”
Many teachings emphasize cultivation and self-discipline, yet they often overlook one simple fact: human beings cannot live solely by rational control.
The accomplishment of Buddhist practice is a genuine inner power. One who has truly attained realization lives with ease because of that realization itself—not because they are constantly using ordinary reason to restrain the body and mind.
Ultimately, every genuine investigation points back to the human being.
If someone tries to force themselves into perfect rational control through sheer willpower alone, it can easily create many psychological and practical problems.
Therefore, if Buddhist cultivation is discussed without the question of genuine awakening, it becomes little more than moral self-cultivation.
I have no intention of joining further discussions about ordinary self-improvement.
My focus has always been Buddhist realization, and I believe I have already explained the nature of the Buddhist stages of enlightenment.
Personally, I believe that the essential insights of Yogācāra are fulfilled within the realization of the Four Stages of Enlightenment.
Without such realization, trying to live entirely through rational control alone would be an exhausting way to live.
Buddhism contains many other discussions concerning the mind and consciousness, but I have not devoted much attention to those areas.
After this long inner dialogue, the sage finally accepted my perspective.
In fact, modern Western psychology has also developed extensive theories about the mind and consciousness.
Anyone wishing to study these subjects in greater depth would benefit from exploring that broader field as well.
However, the sage belongs to a much earlier era and has had no opportunity to learn these later developments. I simply asked that I no longer be disturbed, and, being a sage, the request was graciously accepted.
Previously, the sage said:
“Consciousness is an immense storehouse of memory.
Only memories with genuine power are preserved within it—
it is not the same as ordinary thoughts.”
But what should be done with those memories afterward?
In my opinion, writing them down serves little purpose, because profound memories inevitably involve personal privacy.
Once one reaches the First Stage, one naturally knows how to deal with them—quickly and effectively.
Buddhism cannot remain forever revolving around words.
Master Banji
(Tōdai-ji, Japan)
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