2025年4月17日 星期四

唯識學 Yogācāra (Consciousness-Only Doctrine)


大家好!

 

唯識學

 

關於唯識學四種智。

我個人的見解是如果修行者可以在貪瞋痴裡面逐步的減低人性的弱點與被牽制,也就是《阿含經》四聖果的內容,

則唯識學的四種智也會逐步的呈現在修行者的大腦,供其進行菩薩道般若智慧的人間能量使用。

 

我個人並不覺得唯識學需要另外在四聖果以外進行解讀,「四聖果」的證入修成與「轉識成智」是同步進行的。

四聖果跟唯識學的差別點也只在涅槃跟不入涅槃之間而已。

半寄


 Yogācāra (Consciousness-Only Doctrine)


Greetings, friends of NanZen!

 

Regarding the four types of wisdom in Yogācāra, my personal view is that if a practitioner can gradually diminish the weaknesses of human nature—namely, greed, anger, and delusion—and free themselves from their influence, which corresponds to the realization of the Four Fruitions of Enlightenment in the Āgamas,

then the four wisdoms of Yogācāra will naturally begin to manifest in the practitioner's mind, enabling them to engage in the Bodhisattva path and apply the wisdom of prajñā as a positive force in the human world.

 

I personally do not think Yogācāra needs to be interpreted separately from the Four Stages of Enlightenment.

The attainment and cultivation of the Four Fruitions and the transformation of consciousness into wisdom (vijñāna into jñāna) happen simultaneously.

 

The only distinction between the Four Fruitions and Yogācāra lies in whether one chooses to enter Nirvāṇa, or not.

 

Master Banji



 




2025年4月15日 星期二

孤寂 Solitude

 大家好!

 

聖山-孤寂

 

    年輕的時候看過楊南郡先生寫的鹿野忠雄,翻了翻就沒空再讀,楊先生筆下的鹿野忠雄寫得非常吸引人,但那時候的我沒有空讀。

 

由於爬過臺灣五岳的北大武山,對這位縱橫臺灣山區的高手,ㄧ直有興趣想知道。

後來看資料他去南洋的時候失蹤,

英年早逝也跟著遺憾,但其實對他並不了解,

只覺得那麼年輕就出名的人物,一定有著過人之處。

 

最近終於有空看看劉克襄先生寫的鹿野忠雄,

照片中的文字是我很久以來不曾有的震撼!(《流火》344頁)

 

這在我看三島由紀夫、川端康成的時候都不曾有過,日本文學對於美的精神追求,一直處於聖潔狀態,而鹿野忠雄的聖潔美對於我而言,是最撼動的。

 

修行者必須歷經鹿野描述的這種感情,那種感情難以言喻,是遠眺富士山的詫異肅然。

對新東高山(玉山東峰)的聖潔,

於我同樣也是對佛法那座聖山的表達,

我看了半天了,都還沉醉在那種難以言喻,卻有人傳遞了內心對聖山的禮敬-孤寂。

 

半寄

 

Sacred Mountain Solitude

 

Greetings, friends of NanZen!

 

When I was young, I once flipped through the writing about Tadao Kano by Mr. Nanjun Yang. Tadao Kano is a Japanese person who did forest research in Taiwan. The writing by Mr. Yang was very captivating, but I didn't have time to read it back then.

Since I’ve climbed Beidawu Mountain, one of Taiwan’s Five Great Mountains, I’ve always been interested in this expert who has traversed Taiwan’s mountain ranges.

 

Later, I read that Kano went missing during a trip to Southeast Asia. He passed away young, which left a sense of regret. But honestly, I didn’t know much about him. I just thought that someone who became so well-known at such a young age must have been extraordinary.

 

Recently, I finally had time to read Mr. Liu Kexiang’s writing about Tadao Kano. The words beside the photos deeply moved me in a way I hadn’t felt in a long time. (Page 344, Alpha Scorpii in Summer: Tadao Kano's Experience Growing Up in Taiwan)

 

Even when I read authors like Yukio Mishima and Yasunari Kawabata, I had never experienced this kind of emotional impact. Japanese literature often pursues an ideal of spiritual beauty—something pure and sacred. But the sacred beauty conveyed through Kano’s life and story was the most powerful I’ve ever encountered.

 

A practitioner must go through the kind of emotion described by Lukano — an indescribable feeling, like the awe and solemnity of gazing upon Mount Fuji from afar.

It’s a deep sense of purity toward the sacred Xindong Mountain (Eastern Peak of Yushan), and at the same time, an expression of reverence for the sacred mountain of the Dharma.

I’ve been looking at it for a long time, still immersed in that indescribable feeling—a feeling where someone has conveyed their inner reverence for the sacred mountain.

 

At the same time, it’s an expression of reverence for the sacred mountain of Buddhism.

 

I’ve been reading for a while now, still immersed in that indescribable feeling — a quiet solitude through which someone has conveyed their deep reverence for the sacred mountain.

Master Banji



 





2025年4月14日 星期一

赫曼.赫塞 Hermann Hesse

大家好!

 

赫曼.赫塞

 

《流浪者之歌》(Siddhartha)是赫曼·赫塞(Hermann Hesse)於1922年出版的小說,描述一位印度青年悉達多(Siddhartha)在靈性追求中經歷種種人生階段的故事。

 

「書中悉達多多次反思自己的過去,那些曾經的他——例如放縱的他、追逐財富的他——都像是一種“影子”,是一段與真我分離的存在。這些「影子自我」隨著他的靈性成長逐漸被他看穿、理解、甚至包容。」

 

上面取自AI資料

 

「影子你到底要跟我多久?」

記得我看《流浪者之歌》的時候,曾經對著「影子」兩個字流下淚來!

那時候年輕的心靈就很清楚人怎麼可能擺脫自我的影子?

披緇後,那些不敢想的有關流浪者的影子思索,全先ㄧ律埋藏,先看佛法怎麼說。

 

「赫塞深受東方哲學與佛教影響。在某些描述中,影子可以被理解為一種「無常」、「非自性」(Anatta)的象徵。影子無法被掌握,它隨著光與形體變化,這與佛教對「自我」本質的觀點頗為相似。」

 

AI資料

 

如今,翻了一個大身,再看赫曼.赫塞,光抓一點AI的資料也夠瞧的。再次面對「影子」哈,不是討厭鬼!

 

《流浪者之歌》永遠之歌。

 

半寄

 

Hermann Hesse

 

Greetings, friends of NanZen!

 

 

"Siddhartha", published in 1922 by Hermann Hesse, tells the story of a young Indian man, Siddhartha, and his spiritual journey through various stages of life.

 

"In the book, Siddhartha repeatedly reflects on his past — those former versions of himself, such as the indulgent version, the one who chased wealth — all of them appear as 'shadows,' a state of existence separated from his true self. These 'shadow selves' gradually become transparent, understood, and even embraced as he spiritually grows."

(The above is from AI data.)

 

"Shadow, how long are you going to follow me?

I remember when I read Siddhartha, I shed tears over the word "shadow." 

Even at my young age, I was clearly aware how one could never truly escape the shadow of the self. After becoming a Buddhist nun, all the thoughts about the "shadow" of the wandering were buried deep, striving to see what Buddhism had to say first.

 

"Hesse was deeply influenced by Eastern philosophy and Buddhism. In certain descriptions, the shadow can be seen as a symbol of 'impermanence' and 'non-self' (Anatta). The shadow cannot be grasped; it changes with light and form, which aligns closely with Buddhism's view of the 'self'."

(The above is from AI data.)

 

Now, after a leap progress in spiritual practice, though a very small part of information grabbing from AI about Hermann Hesse is already abundant enough, yet, re-facing the "shadow" is not so annoying and painstaking anymore!

 

Siddhartha” — an eternal song.

 

Banji



2025年4月13日 星期日

五力 The Five Spiritual Powers

 

五力

 

大家好!

讀書會中有人提到年齡大了理解力比較好,為什麼也不容易入佛法領域?

 

我說:因為少了力量,也就是佛法中的「五力」,沒有力量沒辦法成就任何事物,修行想領悟佛法而心裡沒有力量也是不可能的。

 

後代修行者對《阿含經》簡單的表達「力量」說法,大都輕輕的略過,

我個人理解自我的脆弱點,ㄧ直把心裏想培養成的力量透過藉事引理的在鍛練,日積月纍有了走路的本錢。

半寄

 

The Five Spiritual Powers

 

Greetings, friends of NanZen!

 

During our study club discussion, someone mentioned that while our ability to understand things may improve with age, why is it still difficult to truly enter the path of the Buddha’s teachings?

 

I responded: it’s because we lack inner strength — specifically, the “Five Spiritual Powers” (pañca balāniin Buddhism. Without strength, it’s impossible to accomplish anything. The same applies to spiritual practice: if the mind lacks strength, genuine understanding of the Dharma is not possible. 

 

Many later practitioners tend to gloss over the simple but profound concept of “inner strength” as mentioned in the Āgama Sutras. 

 

Personally, I’m aware of my own vulnerabilities, so I’ve been consciously working to cultivate these inner strengths — using real-life situations as opportunities to reflect and train my mind. Over time, with consistent effort, I’ve gradually built the foundation I need to keep moving forward on the path.

 

Banji

2025年4月9日 星期三

肉搜 Doxed

肉搜

 

大家好!

 

分享我喜愛的詩:

 

樓外輕雷枕上聽,

中年心事自飄零,

怕看舊識逐頭白,

難得新交入眼青,

浮生不若絲與竹,

陶寫悲情祇佛經。

佚名

 

我好像被肉搜?

什麼3千年前1萬年前的雞毛蒜頭的事都被挖出來!

有人給我一個人名,我看到那個人名都快笑死。

 

有一次不知道在哪個地方也是附近的地方吧?

一群男生在那裡七嘴八舌的吵架,我湊熱鬧過去看。

等他們吵完那個吵得最兇的男生,我問他的名字,

說一說他竟然是我堂姑媽的兒子-表哥。

反正我也習慣好像走到哪裡都有親戚,所以他冒出來我只覺得好笑,又多認識一個親戚。

 

他是自負型書生的人,他認為他是仗義直言,就這樣跟他聊起來,很多書都跟他借,

一直到他考上淡江輪機系(靠海)都是拿當年的禁書在看,他考入大學以後拿得更多,由於是禁書,所以都一副偷偷摸摸的樣子,

那兩三年裡我跟他來往頻繁,大部分都是書上面的事,借書跟討論。

他也ㄧ付是我老大的姿態。

出家以後有一次他看我在讀《大藏經》還傳授他的聯考心得給我,希望我把佛經唸好。

再來各奔前程了,

十幾年後他來潮州找我,帶表堂姑媽跟他的太太、2個兒子。

堂姑媽很得意,他有一個台大的媳婦,但我覺得他老婆怪怪的,故意在我面前對他吆來喝去,英氣盡失,我心想這傢伙結婚完了!(哈)

堂姑媽竟然暗示我跟他可能有感情過,原來!

我想罵他死傢伙你都沒有幫我辯解嗎?

但想一想都是看禁書,他媽媽也不懂跟她講有什麼用?講了,她也不會理解的。

送他們出門的時候,我在心裡唸了一句「兄弟」再見👋

 

(從共同讀的書籍中談天說地,到現實生活的必需,有一種無可再追只能隨時光而去

段時期的閱讀量也墊下日後的基礎,表哥到底是不錯的。)

半寄

 

(台北書展基金會監事郝明義表示,以往台灣禁書的理由有以下十項:一、作品有共產思想:如馬克思的著作《共產黨宣言》及《資本論》等;二、1949之後留在中國的文人作品:如魯迅的《阿Q正傳》、老舍的《駱駝祥子》等;三、在香港或海外比較和中國有聯繫的人:如金庸的小說;四、與「228事件」及台灣日治時期相關的事和人:如史明的《台灣人四百年史》;五、白色恐怖階段:在台灣擁有自由思想的人,以及其他受害者的書,例如雷震的《自由中國》雜誌和殷海光的著作。)

 

Doxed

 

Greetings, friends of NanZen!

 

I think I’ve been doxed? 

It’s like someone dug up every little thing from 3,000 or even 10,000 years ago—nothing too small to uncover! Someone even told me a name, and when I saw it, I nearly died laughing

 

One time—somewhere nearby, I think—there was a group of guys loudly arguing. I went over to watch. 

After the loudest one finished yelling, I asked him his name. 

And guess what? He turned out to be my cousin—my dad’s cousin’s son! 

I’m used to running into relatives everywhere, so I just found it funny. One more cousin I hadn’t known!

 

He was the righteous bookish type. 

He thought of himself as someone who spoke out bravely for justice.

We started talking and ended up bonding over books. I borrowed a lot from him.

 

Even when he got into the marine engineering department at Tamkang University (by the sea), he was still reading banned books from back in the day. 

After starting college, he got even more of them. Since they were banned, he always acted like it was some secret mission.

During those two or three years, we were in touch a lot, mostly borrowing books and talking about what we read. He always acted like he was the older brother in charge

 

After I became a Buddhist nun, there was one time he saw me reading the Tripitaka and shared his university entrance exam tips with me—hoping I’d study the sutras well. Then life took us in different directions.

 

Over ten years later, he visited me in Chaozhou, bringing my aunt, his wife, and their two sons. 

My aunt was really proud that her son had married a National Taiwan University graduate. 

But I felt his wife was kind of weird—she kept yelling at him in front of me, and all his proud spirit was gone. 

I thought, “Wow, marriage really ruined him!” (LOL)

 

Then my other aunt even hinted that maybe we had feelings for each other in the past. 

What?! I wanted to yell at him, “You didn’t even try to explain?” 

But thinking about it—our bond was all about those banned books. His mom wouldn’t understand even if I explained. No point saying anything.

 

When I saw them off, I silently said in my heart, “Goodbye, brother. 👋

 

(From those days of reading and deep conversations, to the real world and everyday life… 

It’s something we can’t go back to. But those years of reading laid the foundation for a lot that came after. 

He really was a good cousin.)

 

Banji

 

(Hau Ming-Yi, a supervisor at the Taipei Book Fair Foundation, explained that books were banned in Taiwan in the past for ten main reasons. Here are five of them:

1.    Books with communist ideas – like The Communist Manifesto and Das Kapital by Karl Marx.

2.    Books by writers who stayed in China after 1949 – such as The True Story of Ah Q by Lu Xun and Rickshaw Boy by Lao She.

3.    Writers in Hong Kong or overseas who were seen as close to China – for example, novels by Jin Yong.

4.    Books about the 228 Incident or the Japanese colonial period in Taiwan – like Taiwan’s 400-Year History by Su Beng.

5.    Books from the White Terror period – including works by people in Taiwan who supported free thinking or were victims, such as the magazine Free China by Lei Zhen and books by Yin Haiguang.)

 




2025年4月6日 星期日

歲月3 The Passage of Time 3

歲月3

我現在在看的《流火》這本書,下面的照片文章提到日本時代的一些登山設備。

我上次提的東港陳先生業餘的中醫,他就是228的受難者,

他曾經口述對我說他目睹的228事件,

那其實也是貧富之間的差距,

他說:大陸的部隊到台灣來,

看到水龍頭拔下來,因為他們之前沒有看過。

當時,臺灣很多東西都是他們在大陸鄉下內地沒有看過的,

部隊的管理又不好兵荒馬亂,所以很多不堪入目的事一大堆。

他本身是唸政治大學的,(也可能是開玩笑的政治大學-綠島)

因為228事件有去綠島做過牢,他說這件事的時候他的臉是鐵青的。

 

陳先生那麼早過世可能跟這件事有關,因為他很會保養,也把他的太太保養得很好,這麼早過世太遺憾,我認為跟他早年的經歷留下的後遺症讓他一直走不出來,

有時候看他生氣,他的臉就是鐵青的,我看見時會想這麼大的脾氣能活多久!

他任職中華電信到快退休的時候已經都是搭公務車在巡視了,

也曾到潮州來拜訪我們,也是一段忘年之交。

 

我個人認為了解228事件必須從劉銘傳說起,延續到日本對臺灣的殖民讀到大陸、讀到台灣人民心聲,

還有,除了歷史還有生活的狀態,才能把這一切解答出來。

我也看過很多有關於美國大兵的戰爭症候群,美國研究心理學發達,

更真實的表達士兵之間的痛苦跟恐懼及其家屬跟著受傷害的暴力行爲!戰爭沒有誰是贏家吧!

再加上我自己的修行力量,透過有形、無形在解答人性,也研究了好幾年!

依然無解!

 

The Passage of Time 3

 

I’m currently reading the book Alpha Scorpii in Summer: Tadao Kano's Experience Growing Up in Taiwan. The photo essay beneath it mentions some mountaineering equipment from the Japanese era. 

Mr. Chen from Donggang, whom I mentioned earlier—an amateur in traditional Chinese medicine—was a victim of the 228 Incident.

 

He once told me what he witnessed during that time. 

To him, it was also about the gap between rich and poor. 

He said when troops from mainland China arrived in Taiwan, 

they pulled off water faucets because they had never seen such things before. 

 

At that time, Taiwan had many things unfamiliar to those from rural mainland China. 

The military was poorly managed, and the chaos led to countless shameful acts. 

 

He said he studied at National Chengchi University (or he may have been joking, referring to the “University of Politics”—meaning Green Island prison). 

 

Because of the 228 Incident, he was imprisoned on Green Island.

When he talked about this, his face turned pale and grim.

 

His early death may have been related to these experiences. 

He took great care of his health, and his wife’s too. It was a real loss. 

I believe the trauma from his youth never left him. 

Sometimes when he got angry, his face turned dark and cold. Whenever I saw him like that, I couldn’t help but wonder how long someone with such intense emotions could live.

 

He worked at Chunghwa Telecom until nearly retirement, 

and by then, he was already being chauffeured around in a company car on inspection rounds.

He even visited us in Chaozhou once—an unforgettable friendship across generations. 

 

To truly understand the 228 Incident, I believe we must start with Liu Mingchuan, 

then trace through Japan’s colonization of Taiwan, 

and listen to voices from both the mainland and Taiwan. 

 

Beyond just history, it is the lived reality—the everyday conditions of the people—that can help us piece together the full picture.

 

I’ve read many accounts of American soldiers suffering from war-related trauma. 

Psychology is well-developed in the U.S., and their pain, fear, and violent behaviors that hurt even their families are well documented. 

There are no true winners in war.  

 

On top of that, with the strength I’ve gained from my own spiritual cultivation,

I try to explore human nature—both the visible and invisible—and have studied it for many years.

And yet, it remains unsolved.

 

Banji


 


 








2025年4月5日 星期六

歲月後記 Postscript of The Passage of Time



歲月後記


   我記得那時候一貫道的大德在邀我加入一貫道,


我去了一兩次發現他們的誓言是只要你先加入他們的一貫道,就可以先到天堂掛名!

 

那我給他們的反問是;


那歐洲的神父、修女對台灣貢獻一大堆,


我怎麼都沒有聽過他們要去天堂,而且,我現在什麼都沒有做啊,我憑什麼去天堂?

 

你必須先回答我這個問題我才能信你的教。


(衷心感謝德國林神父當年給予我的寬容,我已把它化為養分。)


半寄

 

Postscript of The Passage of Time

 

I remember back then, a senior member of I-Kuan Tao invited me to join their religion.

I went once or twice and discovered that their vow was: as long as you join I-Kuan Tao, you can reserve a place in heaven in advance!

 

So I asked them in return:

What about the priests and nuns from Europe who have made huge contributions to Taiwan?

How come I've never heard anything about them going to heaven?

Besides, I haven’t done anything at all—on what grounds would I deserve to go to heaven?

 

You have to answer this question before I can believe in your religion.

(I sincerely thank Father Lin from Germany for the kindness and tolerance he showed me back then. I have transformed it into nourishment for my growth.)

 

Banji