雜阿含104經Key Points of Samyukta Āgama 104

雜阿含經卷5，104經重點解說

 

大家好！

 

13號讀書會要討論的內容。

《雜阿含經卷5，104經》重點解說

1.

爾時，有比丘名焰摩迦，起惡邪見，作如是言：「如我解佛所說法，漏盡阿羅漢身壞命終更無所有。」

時，有眾多比丘聞彼所說，往詣其所，語焰摩迦比丘言：「汝實作是說：『如我解佛所說法，漏盡阿羅漢身壞命終更無所有』耶？」答言：「實爾。諸尊！」

」

2.舍利弗言：「我今問汝，隨意答我。云何，焰摩迦！色為常耶？為非常耶？」

答言：「尊者舍利弗！無常。」復問：「若無常者，是苦不？」答言：「是苦。」

復問：「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」

答言：「不也，尊者舍利弗！」「受、想、行、識亦復如是。」

復問：「云何，焰摩迦！色是如來耶？」答言：「不也，尊者舍利弗！」

「受、想、行、識是如來耶？」答言：「不也，尊者舍利弗！」

復問：「云何，焰摩迦！異色有如來耶？異受、想、行、識有如來耶？」

答言：「不也，尊者舍利弗！」復問：「色中有如來耶？受、想、行、識中有如來耶？」

答言：「不也，尊者舍利弗！」復問：「如來中有色耶？如來中有受、想、行、識耶？」

答言：「不也，尊者舍利弗！」復問：「非色、受、想、行、識有如來耶？」

答言：「不也，尊者舍利弗！」

「如是，焰摩迦！如來見法真實、如住，無所得、無所施設，汝云何言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』為時說耶？」

答言：「不也，尊者舍利弗！」

復問：「焰摩迦！先言：『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』云何今復言非耶？」

焰摩迦比丘言：「尊者舍利弗！我先不解、無明故，作如是惡邪見說，聞尊者舍利弗說已，不解、無明，一切悉斷。」

 

3.

復問：「焰摩迦！若復問：『比丘！如先惡邪見所說，今何所知見一切悉得遠離？』汝當云何答？」

焰摩迦答言：「尊者舍利弗！若有來問者，我當如是答：『漏盡阿羅漢色無常，無常者是苦，苦者寂靜、清涼、永沒。受、想、行、識亦復如是。』有來問者，作如是答。」

舍利弗言：「善哉！善哉！焰摩迦比丘！汝應如是答。所以者何？漏盡阿羅漢色無常，無常者是苦，若無常、苦者，是生滅法。受、想、行、識亦復如是。」

尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼淨。

 

 Key points from Saṃyukta Āgama, Volume 5, Sūtra 104

Greetings, friends of NanZen!

 

Here is the focus for our reading group on the 13th.

Key Points of Samyukta Āgama Volume 5, Sūtra 104

1. At that time, a monk named Yamaka held a wrong view, saying:

“In my understanding of the Buddha’s doctrine, when an Arhat, whose outflows are exhausted, dies, nothing further exists.”
On hearing this, several monks approached him and asked:
“Did you indeed assert, ‘In my understanding of the Buddha’s doctrine, when an Arhat dies, nothing remains’?”
He replied: “Indeed, venerable sirs, I did.”

 

2. Venerable Śāriputra questioned him in sequence:
“Yamaka, is form permanent or impermanent?”
“Impermanent, venerable Śāriputra.”
“If impermanent, is it suffering?”
“Yes, it is suffering.”
“If it is impermanent, suffering, and subject to change, could a wise disciple regard it as self or belonging to self?”
“No, venerable Śāriputra.”
“So also with feeling, perception, formations, and consciousness.”

 

Śāriputra asked further:
“Is form the Tathāgata?”
“No, venerable Śāriputra.”
“Are feeling, perception, formations, and consciousness the Tathāgata?”
“No, venerable Śāriputra.”
“Does the Tathāgata exist outside of these aggregates?”
“No, venerable Śāriputra.”
“Is the Tathāgata within them?”
“No, venerable Śāriputra.”
“Do these aggregates exist within the Tathāgata?”
“No, venerable Śāriputra.”
“Is the Tathāgata to be found beyond them entirely?”
“No, venerable Śāriputra.”

Śāriputra concluded:
“Thus, Yamaka, the Tathāgata realizes reality as it is—with nothing to grasp, nothing to posit. How then could you say, ‘When an Arhat dies, nothing remains’? That is not the proper teaching.”
Yamaka admitted:

   “Venerable Śāriputra, I spoke so earlier out of delusion and ignorance. Hearing your instruction, my delusion and ignorance are entirely eliminated.” 

 

3. Śāriputra asked again:
“If someone now asked you, ‘What insight freed you from your former wrong view?’ how would you reply?”
Yamaka answered:
“I would reply: ‘For the Arhat, form is impermanent; what is impermanent is suffering; what is suffering is peace, coolness, and cessation. The same is true of feeling, perception, formations, and consciousness.’”
Śāriputra approved:
“Excellent, Yamaka! That is exactly how you should reply. For the Arhat, form is impermanent, impermanence is suffering, and whatever is impermanent and suffering is subject to arising and ceasing. This also applies to feeling, perception, formations, and consciousness.”

When these words were spoken, Yamaka was freed from defilements and attained the purity of the Dharma eye.

釐清否定句

 

大家好！

沒想到很多人對佛法的理解有著高度的熱忱，

既然這樣我們再把下面這些觀點在讀書會時來釐清。

下面《雜阿含經卷5，104經》的內容要先釐清一下否定句，這是我個人要講述的資料。

半寄

 

AI資料 印度婆羅門教（主要是吠陀—奧義書傳統） 和 佛教（特別是早期佛教與中觀） 在語言表達上「否定句」的使用情況，做一個比較：   1. 婆羅門教（吠陀、奧義書） 特點：常以「肯定」為主，透過「梵（Brahman）」的存在、宇宙原理、祭祀力量來建立世界觀。 但在奧義書裡，也出現了不少「否定式」的表達，最有名的就是 「neti neti（不是這個，不是那個）」，用來說明梵超越一切語言概念。   否定句的功能： 不是要否定存在本身，而是要排除一切錯誤的限定與屬性，最後指向一個「絕對的肯定」（梵）。 可以說婆羅門教的否定是一種「排除法」，最後導向一個最高實在。   2. 佛教（尤其是早期佛教與中觀） 特點：否定句的比例更高，尤其在「無我」「緣起」「空」的論述中。 例子：「此非我、此不異我、此不相在。」（雜阿含中對五蘊的否定）      「非色、非受、非想、非行、非識」 中觀（龍樹）更強調以「否定邏輯」來破除一切戲論，幾乎完全用「不生、不滅、不常、不斷、不一、不異、不來、不去」的八不中道來展開。 佛教的否定往往不是為了指向某個「肯定的絕對存在」，而是要顯示一切概念與執著的空性。   3. 總比較 婆羅門教：否定句有，但目的在於超越有限語言，最後導向「梵」的絕對肯定。 佛教：否定句更多更核心，用來破除「有」與「無」的兩邊執著，最後不建立一個肯定的「實體」。 👉 總結來說： 佛教的語言比婆羅門教更多使用否定句，而且是哲學方法的主軸。婆羅門教的否定則比較有限，主要出現在奧義書的「neti neti」，仍是輔助性的。

 

Clarifying the use of negative sentences

 

Greetings, friends of NanZen!

 

I didn’t expect that so many people would show such strong enthusiasm for understanding the Dharma.
Given this, we should further examine the following perspectives in our upcoming study club.

For the content of Saṃyukta Āgama, Volume 5, Sūtra 104, it is important to first clarify the use of negative sentences. This will be the focus of my own presentation.

Master Banji

 

AI Data: A comparison of how negative sentences are used in language between Indian Brahmanical tradition (primarily the Vedas and Upanishads) and Buddhism(particularly Early Buddhism and the Madhyamaka school).   1. Brahmanism (Vedas and Upanishads) • Characteristic: Primarily affirmative in tone, establishing its worldview through Brahman, cosmic order, and ritual efficacy. Yet, the Upanishads introduce negative formulations, most notably neti neti(“not this, not that”), to express that Brahman transcends all conceptual categories. • Function of negation: It does not deny existence itself, but excludes all false attributes and limitations, ultimately pointing toward an absolute affirmation—Brahman. Thus, Brahmanical negation functions as a method of elimination, leading to the ultimate reality. 2. Buddhism (especially Early Buddhism and Madhyamaka) • Characteristic: Employs negation more extensively, particularly in discussions of non-self, dependent arising, and emptiness. • Examples: o “This is not self, not different from self, not within self.” (applied to the five aggregates) o “Not form, not feeling, not perception, not formation, not consciousness.” • The Madhyamaka school (Nāgārjuna) developed a philosophy of negation, dismantling all speculative views through the “eightfold negations”: not born, not ceasing, not permanent, not annihilated, not identical, not different, not coming, not going. Here, negation does not aim at affirming a higher positive existence, but at demonstrating the emptiness of all conceptual fabrications. 3. Comparative Overview • Brahmanism: Negation exists, but its purpose is to transcend finite language and affirm Brahman as absolute reality. • Buddhism: Negation is more pervasive and central, aimed at overcoming clinging to “existence” and “non-existence,” without positing an ultimate substance. 👉 Summary: Buddhism makes negation its central philosophical method, while Brahmanism employs it more sparingly, especially in the Upanishadic “neti neti,” where it remains secondary.

 

 

問題回答Response to the Question

問題回答

 

大家好！

 

有讀者想問如何「轉識成智」

 

在之前我寫過「四聖果」的內容就是「轉識成智」的內容。

讀者可以試想，

我們這一代身處新的學問、新的東西產生速度到嚇人的地步！

 

只有一顆大腦怎麼可能承受這麼多，所謂過去式跟現在進行式的一切呢？

如果真的還要從貪、瞋、痴下手，

可能是記憶跟應付都來不及，不要說還要修行。

 

時代踩著高步伐在前進，我們也得想想在基礎功力不能廢之間，有沒有其他的方法？

我個人採用直接思考的方法，

例如；痴被解釋為：

愚癡、無明、不明白真理。

 

就愚痴而言應該包括頑固、多情、自以為是⋯⋯。

那愚痴裡面有無責任、義務？

 

因為誰也沒有辦法判定所謂愚痴狀態的標準吧？

 

哈！搞不好你認為的「愚痴」

剛好是別人的正義感，

既然判別太困難了，

把這一條思索線拉長、拉深、拉廣理解的範圍就加以擴大，

理解範圍的深廣度，一定會改變固守佛法「專有名詞」的見解，

 

這裡面最重要的，當然是你要給自己對的思考方向及內涵。

 

我個人覺得理解的範圍越多，才可以把「善根」紮好，而這整個過程就已經在轉識（原來的認知）成智（佛法真正提出的智慧），

 

而解脫必須仰賴足夠的智慧，就算不證悟果位，也可以在人間立足。

 

當然這已經不是傳統《唯識學》的內容，但我寫這樣應該易於理解。

 

如果說讀者能夠從這裡面吸取到足夠的經驗，

那麼下一步修行者該怎麼做，修行者自己會清楚，

這也是修持佛法追求的，

 

修行者必須有自己的清楚度與判斷、決定力，有這些生命裡頭需要有的基礎功力，應該就具足了！

 

半寄

 

（照片中的白雲也可以說人間就如；白雲蒼狗，

也可以說是雲對光線的展示，

還有雲是怎麼聚集的？

就看個人的知識，能幫你解讀什麼，在沒標準答案下養出內涵）

 

Response to the Question

 

Greetings, friends of NanZen!

 

A reader asked me how one can “transform consciousness into wisdom.”

 

In fact, my earlier discussion on the “Four Fruitions” already points to this idea. We live in an age where new learning and new phenomena emerge at a staggering pace. With just one brain, how could we possibly hold everything from the past and present?

 

If practice is confined solely to confronting greed, hatred, and ignorance, the sheer burden of memory and response is overwhelming, leaving little room for spiritual cultivation.

 

Thus, as time marches swiftly forward, we must ask whether, while preserving foundational disciplines, another method might be possible. My own path has been to employ direct contemplation. Ignorance, for example, is defined as folly, delusion, or failure to perceive truth.

 

Ignorance may manifest as stubbornness, sentimentality, or self-righteousness. But ignorance, too, should imply responsibility and obligation. After all, who can establish an absolute standard for ignorance?

 

Ironically, what we call “ignorance” may actually be someone else’s sense of justice! Since judging is so difficult, we can extend and deepen our way of thinking. The wider our understanding, the less we get stuck on rigid Buddhist “technical terms.”

 

The essential point is to establish for oneself a sound direction and depth of thought. The broader one’s perspective, the more firmly one’s wholesome roots are planted. This very expansion is already the turning of mere cognition into liberating wisdom.

 

Wisdom is indispensable for liberation. Even withoutattaining enlightenment, one can still stand firmly amidst human affairs.

 

Though this is no longer the framework of classical Yogācāra, my way of presenting it should be more accessible.

 

When practitioners draw sufficient experience from this process, the path forward will reveal itself. Practice demands clarity, discernment, and resolve. With these essential strengths, the foundation of cultivation is established.

 

Master Banji

 

(Consider, too, the clouds in the photograph. They may be read as the fleeting forms of impermanence, or as a luminous interplay of light and vapor, or as a meteorological process of condensation. Each interpretation depends on one’s knowledge. With no fixed answer, each perspective enriches one’s inner life.)

 

 

 

交流 Dialogue

交流

 

大家好！

 

阿惇老師跟我就外藉知識份子都傾向把傳述內容說清楚這件事做了交流，

沒有錯，

如果你說不清楚佛法內容，很多外藉知識份子就選擇生氣的離開。

偏偏漢系佛法裡面模糊的字眼太多，

這討論建立了我們之間的共識。

 

例如：最近有人問：如果「言語道斷，心行處滅，」那他還剩下什麼？

 

我說一般禪師會回答你，你害怕什麼，你不是還在呼吸嗎？

 

然後下面一定寫著：聽的人已有所悟！

 

悟了什麼？當時的我伸拉脖子想看出端倪，卻找不到任何線索，大家不是都可以呼吸嗎？哈！

 

24號到台南讀書會時間還早，已經有大德在整理場地，

迎接我的是一張笑容燦爛的臉孔，

在23號對內視訊的讀書會，

聽到心花怒放，終於讓跟隨我的大德，大都感受《中觀論》的魅力。

 

跳脫語言、文字思考的描述不是茶餘飯後的話題，反而是必須深入思考後才能提出的問題。

半寄

 

（讀書會後，阿惇老師晚上買了菜煮火鍋，包煮、包洗，一邊唸說我沒把鑄鐵鍋保養好，她的鍋子都是怎麼保養⋯⋯，要我把鍋子丟了，什麼！暈倒、哈！

 

之前吃過達利博士的義大利甜點，大家都18般武藝。

阿惇老師再見，㊗️願稱風順心！）

 

Dialogue

 

Greetings, friends of NanZen!

 

Recently, Prof. Atun and I had a discussion about the tendency of foreign intellectuals to demand clarity in exposition. Indeed, if one fails to elucidate the essence of Buddhist teachings, many of them will simply leave in frustration.

Buddhist traditions, however, often abound in ambiguous expressions—a point upon which we both agreed.

 

Take this example: someone once asked, “If words are cut off and the operations of the mind cease, then what remains?”

A Zen master might reply: “Why be afraid? Are you not still breathing?”

And the record will note: “The listener attained realization!”

 

But realization of what? At that time, I craned my neck to see some clue, yet found none. After all, isn’t everyone breathing? (laughs)

 

On the 24th, I arrived early for the study club in Tainan, where a practitioner was already preparing the venue, welcoming me with a radiant smile. During the online gathering on the 23rd, hearing the responses filled my heart with joy, as those who have been following me could finally sense the beauty of Nāgārjuna’s Mūlamadhyamakakārikā.

 

To move beyond language and conceptual thought is not a casual conversation topic; it is something that arises only after deep reflection.

 

Master Banji

 

(After the study group, Prof. Atun went shopping and prepared a hotpot dinner. She took care of both cooking and cleaning, while reminding me that I had not maintained my cast-iron pot properly. She even suggested that I discard it —what! I almost fainted, haha!

Earlier, I had sampled Dr. Dali’s Italian dessert—clearly, everyone has their own remarkable talents. Farewell, Prof. Atun, and may you be blessed with smooth winds ahead!)

 

 

錄音檔

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養兒育女

養兒育女 

（雅玲畢竟是天下雜誌培養的種子教師，也寫出親子關係的努力。半寄）

 

去年暑假，跟兒子女兒ㄧ起去泰國旅行，回來後，女兒跟我說她跟我們ㄧ起出去玩，很痛苦。

她說，她不怪誰，

她知道是她自己的問題。

 

從前，她這種話，會像ㄧ把刀或劍刺穿我，但可能我內心已經被訓練過了，雖訝異卻不悲傷。

 

我能做的，只有等待與繼續陪伴。

女兒高年級時，我是她的老師，有一陣子她常常動不動就哭，

我沒有好好的跟她聊聊，卻跟她說哭不能解決問題。

 

從此，她不哭，但也把心門關起。心門ㄧ旦關起，要再打開並不容易。

 

我知道她很努力的想打開，但不容易，所以，當她和我們在一起時，內心會有很大的衝突，

應是又愛又恨吧！

現在的我，能理解了，所以我只能默默的聽她說的ㄧ切，然後等待與陪伴。

 

去年ㄧ整年，我們有時到北部車宿或辦事情，總會安排時間和女兒吃吃飯，

她的任何展出，我們總盡量邀ㄧ大堆家人一起去鼓勵她，

今年從泰國旅行晚一點回來，就從機場去北投住飯店泡溫泉，順便看看她，

送她一堆禮物，

她也騎摩托車來我們飯店泡溫泉，我買了好吃的便當給她，她也吃完了，

 

旅行期間，我會傳訊息給她，有時她在忙沒回覆也沒關係。

 

她從今年做畢業舞台到現在在片場工作及接案，除了要有創意，也有很多勞力活要做。她跟我說，

現在每天騎摩托車在台北東奔西跑，還要搬很重的東西（片場道具）。

 

她畢制展出前，我們有去看她，那天，看到她ㄧ個人在停車場刷著舞台的版子的油漆，她渾身沾了油漆，就像工人一樣，

 

雖然有點不捨，但看她選擇她喜歡做的事，而且也做得很棒（聽她說她做的舞台，是她們這屆做的很好的，獲得很多好評），

 

手臂上也沒有新的傷痕，我其實不需要擔心她。

 

她小時候，上自然課，老師說自然界裡，越漂亮的東西越有毒。

小學三年級的她問老師說：那人呢？

女兒既聰慧又敏感。

但我並不知道。

我ㄧ直用我的框架在對應她。當她只想穿舒服的功夫褲時，我強迫她穿裙子；當她遇到同學說老師（媽媽）的壞話時，

她不知道如何反應，

我卻跟她說不要哭；當她在國中新生資料上寫：我的家人感情不好，

我直接跟她說，我們的家人感情哪有不好？當她在女中跳舞搭車回來，一身狼狽，

我直接跟她說她很臭欸；當她不想叫媽媽時，我無法理解她，卻情緒性的對她責罵；當我發現她手臂上有傷痕時，

我非常生氣又擔心的問她，爲什麼要割手？

 

當她母親節活動不想在同學面前唸母親節卡片時，我卻渾然不知！每天晚上睡前我唸書給她和哥哥聽（至少10年），

但我卻很少和她聊聊天！這幾年，

這些事，我終於漸漸明白，很多事情都是一點一滴慢慢形成。

 

以前，看不明白的時候會想，是不是我們上輩子欠她的？爲什麼她不是我喜愛的孩子的樣子？

 

現在完全不會這樣想，因為明白了，在相依相待的過程中，我們就走到了今天這個結果。我要做的事，就是把自己的框架打破，變成一個沒有框架的媽媽。哈！

 

今年，女兒改變很多，尤其是畢業製作及工作後，她變得比較柔軟和穩定，

很多事願意跟我聊，雖然，她還是不叫媽媽，不過，那沒關係的！

 

後記一：

女兒的頭髮ㄧ下染成粉紅色、一下染成藍色，

畢業前，跟我說她要在手臂上刺青（應該是知道我不喜歡），

我跟熟悉的年輕藝術家朋友説：女兒和我們的性格截然不同，喜歡搞怪！

 

年輕的藝術家朋友也認識女兒，

竟説：女兒和你們很像啊！

你們還不是在做一些不是你們這個年紀的老師會做的事情！哈，想想也對。

別人這個年紀都在含飴弄孫了！我們兩個卻好像有做不完的事和夢想！

 

後記二：這次去泰國，飯店都是穿泳裝的歐洲人，除了小朋友，人人幾乎身上都有或多或少的刺青。

我跟女兒說，原來刺青已經是那麼普通的事，我都不知道。（去除框架之一，哈！）

撰文/洪雅玲

 

Raising Children (Yaling’s Response)

 

Last summer, I traveled to Thailand with my son and daughter. After we returned, my daughter confided that being on the trip with us had been painful for her.

She said she didn’t blame anyone — she knew the problem was her own.

 

In earlier years, such words would have pierced me like a blade. But perhaps time has tempered me; though I was surprised, I was not heartbroken.

 

What remains for me is simply to wait, and to accompany her.

When she was in her later school years, I happened to be her teacher. She often wept then, yet instead of sitting beside her and truly listening, I told her that tears would not solve her problems.

 

From that moment, she stopped crying — but she also closed the doors of her heart. And once shut, those doors are never easy to reopen.

 

I know she strives to open them again, yet it is a struggle. That is why, when she is with us, she feels torn within — a mingling of both love and resentment.

I now understand this. So I listen quietly to all she wishes to say, and I wait, and remain by her side.

 

Throughout the past year, whenever we traveled north for errands or short trips, we always arranged to share a meal with her.

For each of her exhibitions, we gathered as many family members as possible to cheer her on.

This year, returning from Thailand, we went straight from the airport to Beitou, staying in a hot spring hotel so we could see her. We brought gifts, and she rode her scooter to meet us there. I bought her a warm meal, which she ate with us.

 

Even during my travels, I sent her messages. Sometimes she was too busy to reply, but I minded it little.

 

Since completing her graduation project, she has been working on film sets and taking freelance jobs. She told me her work requires not only creativity but also a great deal of physical effort. Each day she rides her scooter across Taipei, hauling heavy props.

 

Before her graduation exhibition, we went to see her. That day, in a parking lot, I found her painting stage panels by herself, her body streaked with paint, like a laborer.

 

Though my heart ached, I was also deeply proud. She has chosen the path she loves, and she pursues it with excellence. She told me the stage she created was among the finest of her class and was highly praised.

 

There were no new scars on her arm, and I realized I did not need to be consumed with worry.

When she was a child, during a science lesson, the teacher remarked that in nature, the more beautiful something is, the more poisonous it tends to be.
At the age of nine, she raised her hand and asked: “And what about people?”
My daughter was bright and sensitive. Yet I failed to see it then.

I responded to her only through the narrow lens of my own framework. When she longed to wear loose, comfortable kung-fu pants, I forced her into skirts. When classmates spoke ill of their teacher — who was me, her mother — she didn’t know how to react, and I told her not to cry.
When she wrote in her school records: “My family doesn’t get along,” I immediately denied it: “Our family isn’t like that.”
When she returned home from dance practice, weary and disheveled, I said to her sharply, “You smell terrible.”
When she avoided calling me “mom,” I could not comprehend, and I lashed out emotionally. When I found scars on her arm, I was filled with anger and fear, demanding to know: “Why would you hurt yourself?”

 

When she wished not to read her Mother’s Day card aloud before her classmates, I was utterly oblivious.
For over a decade, I read books to her and her brother each night before bed — and yet, I rarely paused to simply talk with her.

In these recent years, I have finally begun to understand: such things are not born in an instant, but accumulate slowly, bit by bit.

 

In the past, when I could not see clearly, I would wonder: “Did we owe her a debt from a past life? Why is she not the child I hoped for?”

 

Now, those thoughts are gone. I understand that in the give-and-take of living closely together, this is the result we have reached.
What I must do is to shatter my own rigid framework, and learn to be a mother without one. (A laugh, but true.)

 

This year, my daughter has changed profoundly. Especially after her graduation project and entering the workplace, she has grown softer, steadier, and more open to sharing with me.
Though she still does not call me “mom,” I find peace in that — it no longer matters.

 

Postscript 1:
My daughter experimented with pink and blue hair, and just before graduation, she announced she wanted a tattoo on her arm—fully aware that I disliked the idea.
I confided to a young artist friend: “My daughter is nothing like us; she thrives on being unconventional.”

 

The friend, who also knew her, countered: “On the contrary, she is very much like you. Aren’t you both engaged in pursuits that few teachers your age would even consider?” I realized she was right.

At an age when most are content with grandchildren, we remain restless—still pursuing endless work and boundless dreams.

 

Postscript 2:
In Thailand, the hotel pool was filled with Europeans in swimsuits, and with the exception of young children, virtually everyone displayed tattoos.
I turned to my daughter and said, “It seems tattoos have become entirely commonplace—I hadn’t realized.”
(It was yet another reminder to let go of outdated frames—haha.)

 

Written by Hong Yaling

（照片李耘耘，台北國立藝術大學）

旅行

 旅行
提到金庸先生想起去大陸旅遊，彷彿是帶著他的武俠小說去的，你會看到洞穴、金頂、峨嵋派、青城派，
有著豐富多彩旅遊加歷史觀的人，才會寫出這麼多扣人心弦的小說吧！

我上峨眉山的時候，除了表達對菩賢菩薩的頂禮，傳説中的雲海竟然沒有太大的心情起伏，
想說為什麼？
回想起那一年跟文宗、雅玲在臺灣南投信義鄉看到大片雲海的悸動洗禮後，
雲海的洗禮激動就沒這麼大了！

下了峨眉去看青城山，真是古蹟雕刻的巧奪天工，留下深刻印象，

只是無奈我個人對小説中的武當、少林、峨嵋派、青城派都已索然遠離，

但做為旅遊景點是好去處。
半寄
（照片取自網路）