2026年9月14日 星期一

增加說明2 Supplementary Note 2

 增加說明2

合理懷疑

在2025.2.18號,我寫的文章裡面,提到對於入大定3年沒有改變一個人感到懷疑?

合理懷疑是技術性的入定,不是真正的實力才會沒有作用?

藏密本身歷史很長,加上高山有利於入定的進行,應該有發展出一套屬於修行的技術指導。

而這是我根據電影的情節思考出來的內容。

讀者認為我寫技術性的入定是錯誤的,

但如果不是技術性的入定,怎麼可能一位受過如此深定訓練過的人物,功力如此淺薄?

受過三年深定訓練的修行者尚且如此,那其他人怎麼辦?

讀者自己有懷疑也不去查證其他資料,就在那邊七嘴八舌,

日後有這種情形,請把你們的文稿傳給我,我自己寫不足的點,我也會補充,謝謝!

半寄

以下AI資料:

從藏醫的理論體系、密宗的修行儀軌(如「辟穀法/取精華法」),以及現代生理學的角度來看,「光靠在皮膚塗抹藥草」來維持入定者長達數年的生命,在生理學上是不可能的,但在藏傳佛教與藏醫的文化傳承中,確實存在類似的「輔助維持機制」。

這可以從以下三個層面來解析:

1. 現代生理學與皮膚吸收的極限(現實不可能)

能量與水份無法透過皮膚補充:皮膚的主要功能是防禦與屏障。雖然某些小分子藥物(如貼片)能經皮吸收,但代謝所需的熱量(蛋白質、碳水化合物、脂肪)與大量水份無法經由皮膚滲透吸收。

代謝停止的假象:人體即便在極低代謝狀態下,器官運作仍需消耗能量。若沒有消化系統提供營養,身體會先消耗脂肪與肌肉,數週至數月內即會器官衰竭。

2. 藏醫與密宗的實際作法:辟穀與草藥輔助(文化與修行真實性)

藏傳佛教與藏醫學(Sowa Rigpa)中確實有針對長期閉關者(如修行「楚倫」Bcud-len,意為「取精華」或辟穀)的特殊照顧方式:

「取精華法」(楚倫,Chülen):修行者在長期閉關前或期間,會服食用特殊草藥、礦物與酥油製成的微小藥丸(如含有紅景天、雪蓮、綠絨蒿等高山藥材)。這類藥丸並非經皮塗抹,而是極少量的口服,用以維持基本微量營養與中樞神經調節。


外用藥膏與藥浴的作用:藏醫確實會使用藥膏(塗抹)或藥浴來幫助長期坐禪的僧人。但其目的不是「提供熱量與營養」,而是:

防止褥瘡與肌肉萎縮:長時間維持同一坐姿,塗抹藥膏並搭配按摩能促進氣血循環。


調節體溫與風息(Lung):藏醫認為長期閉關易導致「風疾」(類似神經系統紊亂或心神不寧),特定的草藥油塗抹於特定穴位(如頭頂、心口、脊椎)能起鎮靜與保護作用。


3. 高級閉關者的生理狀態:冬眠般的「滅盡定」

藏傳高僧在進行長達數年的嚴格閉關(如電影《色戒》中的三年三月三天)時,生命的維持主要依賴極度降低的基礎代謝率:


呼吸與心跳降至極低:透過深度的禪定(如大圓滿或手印法門的氣脈明點修持),心跳與呼吸會減緩至肉眼難以察覺的狀態,大幅減少消耗。


定期進食與出定:在現實中的「三年閉關」,修行者通常並非整整三年完全不吃不喝、處於凍結狀態。閉關房通常設有小窗,定時由外部護持者提供少量簡單飲食(如糌粑、酥油茶、水);
或者修行者會分階段入定與出定,而非單次入定三年。

總結來說

如果電影或傳說中提到「塗抹藥草讓入定者活下去」,這屬於將藏醫的「外用氣血調理藥膏」與「密宗辟穀草藥(楚倫)」進行文學誇張後的結合。

在現實中,藥草塗抹扮演的是保護皮膚、調節氣血與維持體溫的輔助角色,而真正讓入定者活下來的,是極低代謝的禪定狀態,以及閉關期間微量且嚴格控制的飲食補充。



Supplementary Note 2

Reasonable Doubt

In the article I wrote on February 18, 2025, I mentioned that 
I had serious doubts about how a person could remain in deep meditative absorption for three years and yet show no noticeable change at all afterwards.


My reasonable suspicion is this: Was it only a technical method of entering deep meditation, rather than true spiritual power, that caused it to have little effect?


Tibetan Tantric Buddhism has a very long history. Also, living and practicing in high mountains may be beneficial for deep meditation. Because of this, it would be reasonable to think that they may have developed their own techniques and methods for spiritual practice.


This is what I thought about after watching the movie and considering its storyline.


Some readers believe that I was wrong to describe it as a technical form of meditation.


But if it was not merely a technical method, then how could someone who had received such deep meditation training for three years still have such limited spiritual power?


If a practitioner who has undergone three years of intensive meditation training is still like this, then what about everyone else?


Some readers had doubts about what I wrote, but instead of checking other information or doing further research, they simply started criticizing and arguing about it.

In the future, if something like this happens, please send me your draft first. I’ll review it and add anything that I feel is missing. I’ll also provide any additional information or suggestions as needed. Thank you!

Master Banji

(AI IData)

According to Tibetan medicine, Tantric Buddhist practices, such as Chülen (Bcud-len, the “extraction of essence” practice), 
and modern physiology, simply maintaining a person for several years by applying herbs to the skin would not be physiologically possible.


However, Tibetan Buddhism and Tibetan medicine do have traditional methods that may help support practitioners during long periods of retreat.


There are three main ways to understand this:

1. The limits of modern physiology — not realistically possible

Energy and water cannot simply enter the body through the skin.

The skin is mainly a protective barrier. Although some small molecules, such as certain medicines, can be absorbed through the skin, the body cannot obtain enough calories, protein, carbohydrates, fat, or water through the skin to survive for years.


Even if the body’s metabolism became extremely slow, the organs would still need energy to function. Without nutrition, the body would eventually use its fat and muscle and, after a period of time, the organs would begin to fail.

2. Tibetan medicine and Tantric practices — fasting and herbal support

Tibetan medicine, known as Sowa Rigpa, has traditional practices for people who spend long periods in retreat.

One example is Chülen, sometimes translated as “extracting the essence.” Practitioners may take very small amounts of special preparations made from herbs, minerals, butter, and other ingredients.


These preparations are taken orally. They are not meant to provide all the normal nutrition needed by the body, but traditionally they are believed to help support the practitioner during long periods of practice.


Tibetan medicine also uses herbal oils, ointments, and medicinal baths.

Their purpose is not to provide enough calories or nutrition through the skin. Instead, they may be used to:

* protect the skin;
* reduce problems caused by sitting in one position for a long time;
* support circulation and body comfort;
* help regulate body temperature;
* and support the practitioner’s physical condition during retreat.



3. The physical state of advanced meditation

Some Buddhist traditions describe very advanced states of meditation in which breathing, heart rate, and metabolism may become extremely slow.

However, this should not be understood as the same thing as putting the human body into true hibernation.



In real-life Tibetan three-year retreats, practitioners generally do not remain completely motionless, without food or water, for three continuous years.


Retreat rooms may have small openings through which food and water can be provided by attendants. 


Practitioners may also go through different stages of meditation, eating, drinking, resting, and coming out of meditation.

In conclusion

If a movie or legend says that applying herbs to the body can keep a person alive while they remain in deep meditation for years, it is likely a fictional combination of different traditional ideas.


In reality, herbal applications may have supportive or therapeutic purposes, while survival during a long retreat would still require some form of nutrition, water, and normal bodily function.


Therefore, my point is not that the movie’s explanation must be scientifically correct.

My point is that it is reasonable to question the explanation and investigate whether the “three years of deep meditation” described in the story represents genuine spiritual attainment, or simply a technical method of entering a deep meditative state.

2026年9月13日 星期日

增加說明1 Supplementary Note1

 增加說明

 

我在寫入定的時間問題,

有讀者反應說:以前提過的西藏電影入定時間是錯誤的,也在此增加說明。


 

西藏有部電影拍攝入定的情形,

情節中讓觀眾誤以為是入定三年,那根本是不可能的,

因為人早就餓死了!


 

由台灣的廣欽老和尚自述他在大陸入定過久,出定後,

差點餓死可以佐證。


 

我查了一下西藏入定有的紀錄

最長也3-4個月。


 

閉關三年跟入定三年是不一樣的,

閉關由別人送進衣食,


入定是完全不吃不喝,連呼吸都到達很慢,所以超過一定的時間,


人體一定會餓死,沒出定就是直接往生。

 

所以電影的拍攝情節是完全誤導的,

 

那電影一開頭就拍攝格西出定的情形,應該是先閉關之後,


再配合入定的時間共長達三年,

是比較合理的實際情況。

 

謝謝讀者提醒。

半寄


(之前的文章在2025.2.18入定拾穗2裡,
裡面的文章一樣沒有改變,
只是增加說明內容。)



「AI資料:
影片開頭
電影一開場,畫面展示
北印度拉達克(Ladakh)荒涼雄偉的高山景色,隨後鏡頭來到懸崖峭壁上的石窟閉關房。幾位僧人敲響法器、吹奏號角,專程下山迎請已在洞穴中不吃不喝、入定修持了「三年三月三天」的達世出關。」



 

Supplementary Note1

 


While discussing the issue of time in meditative absorption,

a reader noted that my earlier reference to a Tibetan film was inaccurate. Clarification is provided here.

 

A Tibetan film portrays a practitioner in deep meditation,

leading viewers to believe that he remained in that state for three years. This is simply impossible.

A person would have died of starvation long before that.


 

Master Guangqin of Taiwan once stated that after an extended period in meditation in mainland China, he nearly died of starvation upon emerging, which supports this point.


 

According to available records, cases of meditative absorption in Tibet last at most three to four months.

 

A three-year retreat is not the same as three years in meditation.

During retreat, others provide food and daily necessities.


In contrast, during deep meditation, there is no eating or drinking, and even breathing becomes extremely slow. If it lasts too long, the body cannot survive. Failure to emerge from meditation would result in death.


 

Therefore, the film’s depiction is misleading.

 

The opening scene shows a geshe emerging from meditation. A more reasonable interpretation is that he first underwent a long retreat, combined with periods of meditation, totaling three years.

That would be closer to reality.

 

 Thanks for the reader’s reminder.

Banji


(The earlier article appears in “Meditation – Study Group Insights 2” (Feb 18, 2025).

The content is unchanged, with only corrections added. )




(AI Data): Opening Scene
The film opens with the stark mountains of Ladakh in northern India. 

The scene then shifts to a cave retreat on a cliff. 


Monks sound ritual instruments and horns as they descend to receive Tashi, who is leaving a sealed retreat after “three years, three months, 


and three days” without food or drink in meditative absorption.



佛法時間概念—後記The Concept of Time in Buddhism — Postscript

 佛法時間概念—後記

 

南禪讀書會昨天就物理、數學已經發展到極致的概念,做了激烈的討論。

 

喜歡科技的人們,覺得現代科技已經如此發達,《中觀—空》理論似乎失去了用處。


 

但我必須說:《中觀—空》理論與相關修行,

核心價值在於藉由「八不理論」破除我們對固著觀念的釐清,

進而達成修行者與閱讀者其思考能力的自我提升。


 

數學與物理學固然是了解世界的強大工具,但《中觀—空論法》在解構認知局限、轉化錯誤的觀點上,依然有其不可替代的獨特價值。


 

我們有成員提到:

 

佛學早在兩千多年前就提出了「無自性」(緣起性空)的洞察,


而現代科學發展至今(例如量子力學對物質非固定實體的發現),

才逐步驗證了類似的觀點。

 

提供參考。

 

半寄



 

The Concept of Time in Buddhism — Postscript

 

At yesterday’s NanZen study club, we engaged in a vigorous discussion on advanced concepts in physics and mathematics.


 

Some participants felt that, given the rapid progress of modern science and technology, the theory of Madhyamaka—Śūnyatā may no longer be necessary.


 

However, the essential value of this teaching and its practice lies in the “Eight Negations,” which dismantle fixed assumptions and sharpen one’s capacity for critical reflection.


 

Although mathematics and physics are powerful means of understanding the world, the Madhyamaka—Śūnyatāremains uniquely important in exposing the limits of cognition and transforming erroneous views.


 

A member also noted:

As early as two thousand years ago, Buddhism proposed the insight of “non-inherent nature” (dependent origination and śūnyatā). Modern science—such as quantum mechanics, 

which reveals that matter is not a fixed entity—has only gradually approached similar insights.

 

For reference.

 

Master Banji

佛法時間概念2 The Concept of Time in Buddhism 2

 佛法時間概念2

 

經由四禪定建立的天人觀來看,深定的肉體把時間感受降低,


在入定與出定間幾小時至三個月內,對入定者的肉體感受而言,卻只在幾秒鐘的受覺,


因此,藉由修定的層次便可以用肉體理解時間,

而這只是一個基礎理解而已。


 

後來在龍樹菩薩的中觀空理論裡,又探討到時間前後的相互依賴存不存在的問題?


頓時把印度傳統的時間觀,昇華到另一個時空點來討論。


 

伴隨著空思想的探索,時間是依賴性質的互存,還是有其他的可能性?


這讓已經用「非想非非想」形容的世界,起了變化。

 


用空的思想解讀的微小細念,及延續佛陀靈魂觀解讀的(不不異),

讓佛法在解決時間的複雜性上,

提供充分的思維模式。


 

理解空與運用空,去深入不論是整體性質或段落的個人時間,


都將起實際的大用。

 

半寄

 

 

AI非想非非想:這是一種類似「似有若無、若有若無」的思維邊界。它形容人的精神狀態達到了一個極限:

往上看,它還沒有完全解脫(還有微弱的想);


往下看,它已經把所有世俗的雜念與認知都理解與克服了(沒有粗顯的想)。)

 


92號發佈的「心得分享釐清2」片段

 

核心在於:釐清龍樹在此破斥的不是「事物的時間因果關係」,而是「時間概念本身的自性實有(Ontological Self-nature)」。


 

一、 核心問題:論敵的「自性」錯覺

 

論敵(如勝論或有部)主張「時間」是獨立實有的「實體」(Dravya/Bhāva)。龍樹的破斥邏輯是:


 

1. 若「現在」與「未來」是獨立實有(有自性)的時間實體,它們就不應該依賴「過去」。


 

2. 若論敵承認「現在」必須依待「過去」才能成立(沒有過去,就無所謂現在):

 

情況 A(若異時): 當「過去」存在時,「現在」還不存在;當「現在」存在時,「過去」已經滅失。


兩個完全不在同一時空碰頭的獨立實體,如何發生「依待 / 界定」關係?

 


情況 B(若共時): 若為了讓它們能發生「依待關係」而讓它們同時存在,

那「過去」與「現在」就混淆在同一個時間點,

失去了「過去」與「現在」的時間先後差別。



 

The Concept of Time in Buddhism 2

 

From the perspective of the four meditative absorptions, deep samādhi reduces bodily perception of time.

 

During entry and exit from meditation, even if hours or months pass externally, the practitioner may feel only a few seconds have elapsed.

 


Thus, meditation already allows a bodily understanding of time, though this is only a basic level.


 

Later, Nāgārjuna’s Madhyamaka examines whether past and future mutually depend on each other.

 


This elevates the Indian theory of time to a new level of analysis.

 

With śūnyatā, the question becomes whether time is purely interdependent or something else entirely.


 

This also reshapes the notion of “neither perception nor non-perception.”

 

Through śūnyatā and the principle of “neither identical nor different,” Buddhism provides a framework for understanding time’s complexity.

 


Applying śūnyatā allows insight into both the whole structure of time and segmented personal temporal experience, with practical significance.

 

Master Banji

 

AI Data: Non-Perception / Non-Non-Perception
(This is a boundary-like mental state described as “neither clearly existent nor clearly non-existent.” It refers to a mental condition that reaches an extreme limit: on one hand, it has not fully reached liberation (there is still a very subtle form of “perception”); on the other hand, it has already overcome all coarse worldly thoughts and conceptual distractions.)

 

Excerpt from the September 2 post: “Reflections on Madhyamaka — the Doctrine of Śūnyatā 2: Clarification 2

The core point is to clarify that Nāgārjuna is not refuting the causal relationship of events in time, but rather the claim that time itself has inherent ontological self-nature (svabhāva).

 

I. Core Issue: The Opponent’s Misconception of “Self-Nature”

The opponent (such as the Vaiśeṣika or Abhidharma schools) argues that “time” is an independently existing real entity (a substance, dravya/bhāva).

Nāgārjuna’s refutation follows this logic:

1. If “the present” and “the future” are independently real entities with inherent existence (svabhāva), then they should not depend on “the past.” 
2. However, if the opponent admits that the “present” can only be established in dependence on the “past” (without the past, there is no meaningful present), then: 

Case A (if they exist in different times):
When the “past” exists, the “present” does not yet exist; when the “present” exists, the “past” has already ceased. If they are two independently existing entities that never coexist in the same time, how can they establish a relationship of dependence or definition?

 

Case B (if they exist simultaneously):
If, in order to allow a dependent relationship, the “past” and the “present” are said to exist at the same time, then they collapse into a single temporal point. In that case, the distinction between “past” and “present” disappears, and the very structure of temporal sequence is lost.