跨時空而來3 Across Time and Space 3

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，從初果到四果的人體轉換內容，也就是唯識學的「轉識成智」。

所有的修行理念都諄諄教誨，但卻忽略了一個事實，人不可能一直靠理智活著。

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」，如果用強制控制自己的手段去實行完全的理智，

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」。

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)

跨時空而來2 Across Time and Space (Part 2)

 跨時空而來2

（西方哲學與東方修行）

佛陀教授的佛法3果-4果間談無色。

無色愛（精神）解脫除了是佛法修行的最高境界，用現代語形容應該是；

人體的精神在跨過肉體障礙後，精神進入（證入）「脫離重心」的狀態。

中國禪師曾提出「言語道斷，心行處滅。」這種形容，

意思是；知識、語言的慣性思維，及表達方式被修行者破解。

而精神狀態及大腦的記憶徹底在一個修行階段點，進入全面的擺脫慣有的軌道。

失去軌道，沒了未來，撕心裂骨的讓慣性沒有下一刻，

有著明天期待的肉體慣性，

「生存」彷彿按下休止符。

如沒走錯路，修行佛法最重大的轉折點跟著出現，

那就是失去「重心引力」，讓修行聖者進入「時空生命。」（涅槃）

表面上從文字意義看起來，這都是哲學，事實上，東、西方要闡述的精神世界，是截然不同的兩回事。

其中印度的佛陀佛法是獨樹一格的！

（我8月1號才下飛機，就看到最近熟悉的身影，

印度「唯識學」聖者暗示我可以再開始寫了！

並要求我寫出祂為什麼可以在時空中停留那麼久？！）

半寄
（相關文章，請看7月19號，7月22號的兩篇文章）

（以下AI資料）

1. rational critique（理性批判）與「理路」的建立

西方哲學最根本的突破，在於將「權威」與「傳統」從真理的寶座上請下來，改由「理性」來審查。

超越神話與禁忌：古希臘哲學的誕生，代表人類不再只用神話（Mythos）來解釋世界（如「下雨是天神發怒」），而是試圖尋求自然與萬物的內在規律（Logos）。

可被質疑與反駁：任何主張都必須經過邏輯的檢驗。這種精神使得知識不再是聖人或權力的專利，而是所有人都可以透過理性對話、辨析來共同探索的公共領域。

2. Radical Inquiry（徹底追問）與底層邏輯

西方哲學不滿足於「怎麼做」（How-to）的實用層面，而是執著於問「為什麼」（Why）與「究竟是什麼」（What is...）。

本體論的追問：從蘇格拉底對「什麼是正義？什麼是善？」的詰問，

到海德格對「存在」的翻撿，哲學不斷逼近現象背後的本質。

拆解既定概念：

它習慣把人們習以為常的概念（如時間、意識、道德、語言）拿出來徹底解構，重新釐清其範疇與前提。

這種「把地基挖開看」的精神，是西方近代科學與法學思想最重要的養分。

3. Subjectivity & Individual Freedom（主體性與個體的覺醒）

西方哲學的演進史，某種程度上也是一部「個體如何發現自己」的歷史。

從笛卡兒到存在主義：

「我思故我在」確立了個體意識的確定性；而到了近現代，存在主義主張「存在先於本質」，

強調人沒有被預先設定的命運，個體必須為自己的選擇承擔責任、創造意義。

自由與權利的哲學奠基：

從啟蒙運動對個人理性與自由的提倡，到近代對人權、社會契約的論述，

西方哲學為現代民主制度與個人自由提供了至關為關鍵的理論支撐。

4. Self-Correction（自我否定與持續演進）

西方哲學的精神從不是建構一座「永恆不變的真理大廈」，而是一場不斷推翻前人、自我更迭的動態過程。

柏拉圖建立理念論，亞里斯多德便主張「吾愛吾師，吾更愛真理」；

康德統合了理性主義與經驗主義，而黑格爾又將其納入辯證的歷史流變中；到了現代，

語言哲學與後現代主義則進一步解構了宏大敘事本身。

這種**「自我批判」與「開放更迭」的機制**，讓西方哲學始終保持著極高的思想活力，永遠在否定舊範式中催生新思想。

總結

西方哲學精神的意義，不在於它給了我們多少標準答案，而在於它提供了一套「如何思考」的工具與勇氣——它讓人學會懷疑、學會精確地定義與論證，並在面對世界的複雜與虛無時，依然能以獨立的主體姿態，勇敢地去探索真理與生活的意義。

Across Time and Space 2 (Western Philosophy and Eastern Spiritual Practice)

In the Buddha’s teaching (Dhamma), practitioners between the third stage of enlightenment (Anāgāmī) and the fourth stage (Arahant) begin to encounter the formless realm.

Freedom from attachment to the formless (the mental or spiritual realm) is not only the highest stage of Buddhist cultivation. In modern language, it could be described like this:

When the mind goes beyond the limitations of the physical body, it enters a state that is no longer bound by its usual center of gravity.

A Chinese Chan (Zen) master once said:

“When words come to an end, the activity of the mind also comes to an end.”

This means that the practitioner’s habitual ways of thinking through language, knowledge, and concepts are broken through.

At a certain stage of cultivation, the mind and the brain’s habitual patterns of memory completely leave their familiar tracks.

When those old tracks disappear, there is no longer a psychological future to cling to. The momentum of habit is torn apart so completely that it has no “next moment” to continue into.

The body’s instinct to look forward to tomorrow also comes to a stop.

The ordinary drive simply to survive seems to pause.

If the practitioner has not gone astray, a major turning point in Buddhist practice then appears.

That is the loss of the ordinary “center of gravity,” allowing the enlightened practitioner to enter what may be called a life beyond ordinary time and space—Nirvana.

From the surface, these descriptions may seem philosophical.

In reality, however, the spiritual worlds described by Eastern and Western traditions are fundamentally different.

Among them, the Buddha’s Dhamma, which originated in India, stands entirely on its own.


I had just landed from my flight on August 1 when I once again encountered a familiar presence.

A enlightened master associated with the Indian Yogācāra (Consciousness-Only) tradition seemed to indicate that it was time for me to begin writing again.

The message was clear:

Explain why such a being can remain across time and space for so long.

Master Banji

(For related articles, please see my posts from July 19 and July 22.)


AI Data:

1. Rational Critique – Using Reason Instead of Blind Belief

One of the greatest achievements of Western philosophy is replacing authority and tradition with reason.

* Beyond myths: Ancient Greek philosophers stopped explaining the world only through myths (such as “rain comes because the gods are angry”). Instead, they looked for the natural laws and logic behind things.
* Everything can be questioned: Every idea should be tested by logic and evidence. Knowledge is not only for religious leaders or rulers. Anyone can search for truth through rational discussion.

2. Radical Inquiry – Asking “Why?” and “What Is It?”

Western philosophy is not satisfied with simply knowing how to do something. It always asks why and what something really is.

* Searching for the essence: Socrates asked questions like “What is justice?” and “What is goodness?” Later philosophers continued asking about the true nature of reality.
* Questioning basic ideas: Philosophers carefully examine common ideas such as time, consciousness, morality, and language to understand their deeper meaning. This way of thinking became an important foundation for modern science and law.

3. Individual Freedom – The Importance of the Self

Western philosophy also focuses on the value of each individual.

* From Descartes to Existentialism: Descartes said, “I think, therefore I am,” showing that our own thinking proves our existence. Existentialists later argued that people are not born with a fixed purpose. We must make our own choices and take responsibility for our lives.
* Freedom and human rights: Ideas about reason, freedom, human rights, and the social contract helped build modern democracy and the protection of individual rights.

4. Self-Correction – Constantly Improving Through Criticism

Western philosophy does not claim to have the final truth. Instead, it keeps questioning and improving itself.

* Plato developed his theory of Forms, but Aristotle was willing to disagree with his teacher in order to seek the truth.
* Kant combined different schools of thought, Hegel developed new ideas from them, and modern philosophers later questioned even those ideas.
* This tradition of self-criticism and continuous change keeps Western philosophy active and creative.

Conclusion

The value of Western philosophy is not that it gives us all the answers. Instead, it teaches us how to think.

It encourages us to question, define ideas clearly, use logic, and face a complex world with independent thinking. It also encourages each person to search for truth and create meaning in life.

神通7 Spiritual Powers 7

 神通7 （法眼淨—感念印度聖者對佛法的掛懷而寫出）

 

（特別在日本高知縣發文，由衷感謝日本學者對原始佛教的研究。）

 

真正證入初果的修行者，具備「法眼」，

能直接洞見因、緣、果，

從而產生具體而清楚的理解。

 

佛法傳入中國後，受到儒家思想的影響，

修行多被詮釋為修身養性。

 

「因、緣、果」被簡化為因果報應：

善有善報，惡有惡報。

 

因此，當面對傷害時，一位有修養的人不只是以自我克制來回應，

也可能會等待對方承受其業報。

 

然而，這樣的理解只會導向被動的等待。

更重要的是，對修行者與不修行者的人們而言，並無實質幫助。

 

若要正確運用因、緣、果，

「緣」必須被啟動與運用。

學習者需要具備方法與思維能力，使條件轉化為結果，

從而改變自己的未來。

 

回到初果的「法眼淨」，

因為能看見因、緣、果之間完整的相互關聯，

 

因此，人性屬於劣根的方面也會轉變─

這是一種核心的心理轉化，已超越單純的道德修養。

 

具備這種洞見能力後，進展自然加快。

不再受慣性情緒驅使而行事，

整個生命的推進，可用「速度」來形容。

 

「初果 — 斷（破）三結（身見.戒取.疑）—成果.法眼淨

二果— 斷（破）三結、貪.瞋.癡薄—

證入初果後，啟動的因、緣、果真相，便足以扭轉人性。」

半寄

（攝於日本高知縣）

 

Spiritual Powers 7 

(Dharma Eye Clarity— In Gratitude to the Indian Sages for Safeguarding the Dharma)

 

(Posting especially from Kōchi, Japan, in sincere appreciation of Japanese scholarship on Early Buddhism.)

A practitioner who has realized the first stage of enlightenment possesses the Dharma Eye,

enabling direct insight into causes, conditions, and results,

and thus a concrete understanding.

 

After Buddhism entered China, influenced by Confucianism,

practice was framed as moral self- refinement.

 

“Causes, conditions, and results” was simplified to karma:

good is rewarded, evil is punished.

 

Thus, when facing harm, a cultivated person not simply responds with personal restraint, but may also wait for the other’s karmic consequences.

 

However, this interpretation leads only to passive waiting.

More importantly, it offers no real benefit for either practitioners or non-practitioners.

 

In proper application, “conditions” must be activated.

One must develop methods and thinking to bring conditions into results,

thereby changing one’s future.

 

With the Dharma Eye’s clarity at the first stage,

one sees the full interconnection of causes, conditions and results.

 

As a result, o human nature itself transforms—

This is a core psychological shift, beyond mere moral discipline.

 

With this capacity for insight, progress accelerates.

One no longer acts out of habitual emotions,

and the advancement of life is best described as speed.

 

First Stage — Eliminates (overcomes /transends) three fetters (self-view, ritual attachment, 

doubt); attaining enlightenment and Dharma Eye clarity and Dharma Eye clarity.

Second Stage — Three fetters eliminated (overcome /transended); greed, anger, and delusion are reduced. 

The insight into cause, condition, and result initiated at stream-entry is sufficient to transform human nature.

Master Banji

 

跨時空而來1 A Message Across Time and Space

 跨時空而來1

 

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 Space1

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