增加說明5 Supplementary Note 5

 增加說明5

既然有讀者對這部電影這麼關心，

我們是不是從另外一個角度來解讀它是比較具有內涵的，

有人實地去調查、研究過，寫與拍出的當地風情，讓整個深度呈現不同的面貌。

半寄

「以下AI資料

電影《色戒》（Samsara，2001）並非直接改編自某個真實發生的單一歷史事件，而是一部虛構的哲理劇情片。  

但這部電影之所以給人極強的真實感，是因為導演潘力士（Pan Nalin）在創作時，

大量採集了藏傳佛教的真實修行傳統、當地民俗風情以及真實的僧人轉折案例。

它的真實根據可以拆解為以下三個層面：  

1. 「三年三月三天閉關」的修行根據（100% 機制真實）

片中主角達世（Tashi）閉關「三年三月三天」出關的情節，在藏傳佛教（尤其是噶舉派與寧瑪派）中是完全真實且延續至今的傳統修持：

「三年閉關」（Three-Year Retreat）：是藏密高階修行者極為重要的關期。

修行者會在封閉的關房內進行長期的氣脈、明點與本尊修持。

生理狀態與迎請儀式：長期閉關出關時，僧人的肌膚蒼白、肌肉萎縮、關節僵硬甚至無法自行站立，需要由同門僧人伴隨法器迎請出關並調養身體，

這些細節在片中被高度寫實地還原。

2. 「僧人還俗與世俗糾結」的人性根據（文化與現實真實）

故事的核心衝突——高僧還俗娶妻生子，在藏傳佛教文化中並非空穴來風：

教派差異：藏傳佛教四大教派中，格魯派（黃教）嚴守單身戒律；

但寧瑪派（紅教）與噶舉派（白教）的部分支派允許修行者還俗或結為「瑜伽士」（在家修行者）。

現實中的修行考驗：導演潘力士曾表示，他在拉達克與喜馬拉雅山區田野調查期間，

訪問過多位修行多年後還俗的僧人。許多從小入寺的僧人未曾體驗過人間世俗，

當壓抑的本能與外界誘惑碰撞時，常會產生極大的內心風暴。這種「未曾體驗過，何談真正放下」的心理困境，具有深刻的現實真實性。

3. 結局芭瑪警世語的典故根據（佛經與歷史真實）

電影結尾，妻子芭瑪（Pama）留在石板上的警示，以及她對達世講述的內容，取材自佛教歷史：

耶輸陀羅（Yashodhara）的視角：芭瑪向達世提到釋迦牟尼佛的妻子「耶輸陀羅」。

歷史上悉達多太子（佛陀）夜半拋妻棄子離家出家，

世人皆讚頌佛陀的偉大解脫，卻很少有人提及留在世俗承擔養育與痛苦的妻子。

佛性與妻子的辯證：

芭瑪這段對話並非憑空捏造，而是結合了藏密女性智慧（如空行母思想）與現代人文反思，

將女性在世俗中的付出提升到與禪定解脫平起平坐的修行高度。

總結  

這部電影的人物與劇情是虛構的，但它所呈現的修行儀軌、拉達克（Ladakh）的自然與人文地貌，

調查以及對「慾望、戒律與解脫」的內心掙扎，皆建立在嚴謹且真實的藏傳佛教文化根基之上。它更像是一首藉由真實文化背景所編織出的哲學寓言。」

Supplementary Note 5
Since so many readers are interested in this film, perhaps it would be more meaningful to interpret it from another perspective.

Someone actually went to the location, conducted firsthand research, and then wrote about and filmed the local culture and atmosphere. This gives the film a much deeper and more nuanced dimension.
Master Banji

AI Data: Samsara (2001)

The movie Samsara (2001) is not directly based on one specific real historical event. It is a fictional philosophical drama.

However, the movie feels very realistic because director Pan Nalin based many parts of the story on real Tibetan Buddhist traditions, local customs, and real-life stories of monks who left the monastery.

The real-life basis of the movie can be understood in three main areas:

1. The Three-Year Retreat — Based on a Real Buddhist Practice

In the movie, the main character Tashi returns from a three-year, three-month, and three-day retreat.

This kind of long retreat is a real and important practice in Tibetan Buddhism, especially in the Kagyu and Nyingma traditions. It is still practiced today.

During the retreat, monks stay alone in a small retreat room for a long period of time. They practice meditation and advanced Buddhist techniques.

The movie also shows what happens when a monk comes out of a long retreat. After staying inside for years, a monk may look very pale, lose muscle strength, have stiff joints, and even have difficulty standing or walking.

Other monks may accompany him during the ceremony when he leaves the retreat and help him slowly recover his physical strength.

These details in the movie are shown in a very realistic way.

2. A Monk Leaving the Monastery and Facing Ordinary Life — Based on Real Human Experiences

The main conflict of the movie is that a highly trained monk leaves the monastery, gets married, and has a child.

This situation is not completely unusual in Tibetan Buddhist culture.

There are different traditions within Tibetan Buddhism. The Gelug tradition has strict rules about monks remaining celibate.

However, some branches of the Nyingma and Kagyu traditions have allowed certain practitioners to leave monastic life or practice Buddhism as married lay practitioners, sometimes known as yogis.

The movie’s story also reflects real human experiences.

Director Pan Nalin has said that during his research in Ladakh and the Himalayan region, he met monks who had spent many years practicing Buddhism before returning to ordinary life.

Some monks entered monasteries when they were very young and had little experience of normal family or romantic life.

When they later faced love, desire, family life, and other worldly experiences, they could experience a very strong inner struggle.

This raises an important question:

If you have never experienced something, how can you truly let it go?

This psychological conflict gives the movie a strong sense of reality.

3. Pama’s Final Message — Based on Buddhist History and Ideas

At the end of the movie, Tashi’s wife, Pama, leaves him a warning message and talks about Yashodhara, the wife of Siddhartha Gautama, who later became the Buddha.

According to Buddhist tradition, Siddhartha left his wife and child during the night to begin his spiritual journey.

People have traditionally praised the Buddha for leaving his worldly life and finding liberation.

However, much less attention is often given to Yashodhara, who remained behind and had to face the pain and responsibility of raising their child.

Pama’s words in the movie bring attention to this other side of the story.

Her message also connects with ideas about female wisdom in Tibetan Buddhism, including the idea of the dakini, as well as modern ideas about women’s experiences and sacrifices.

The movie suggests that living in the real world, dealing with love, family, desire, and suffering can also be a form of spiritual practice.

In Summary

The characters and main story of Samsara are fictional.

However, many elements of the movie are based on real Tibetan Buddhist traditions and culture. This includes Buddhist meditation practices, the experience of long retreats, the natural and cultural environment of Ladakh, and the real struggles that some monks may face when returning to ordinary life.

The movie explores the difficult relationship between desire, religious rules, love, and spiritual freedom.

In this sense, Samsara is best understood as a philosophical story woven from real Buddhist traditions and cultural experiences.

增加說明4 Supplementary Note 4

 增加說明4

我在讀書會上問我的學員說：
如果有人跟你們說：
你們跟的人修錯了，
一切都是「無所得」才對！

那你們怎麼回答，
他們一下子都反應不過來？

「無所得」的理論是建立在佛法空法的說明與運用，
假設一切都是無所得，也沒有說佛法的必要？

捨凡夫入聖證就是從凡夫的得，轉為聖人的得，

「無所得」不能用於否定別人的成果上，

否則，有入定跟沒有入定的體驗都是一樣的，那何必苦苦在那裡熬三年？

必苦苦在那裡熬三年？

「無所得」是建構在空法嚴謹的理論上，
不是唯心論高興怎麼講就怎麼講，
隨心所欲。

半寄

Supplementary Note 4

At the study club, I asked my pupils.

“If someone tells you,
‘The person you are following is practicing incorrectly. Everything is ultimately without attainment—that is the correct view.’

How would you respond?”

They were momentarily at a loss for words.

The doctrine of “without attainment” is grounded in the Buddhist teaching and application of śūnyatā. But if everything is simply assumed to be without attainment, does that mean there is no need to talk about Buddhist practice or the Dharma at all?

The transition from an ordinary person to a sage is precisely a transformation from the kind of “attainment” associated with the ordinary mind to the realization attained by a sage.

Therefore, “without attainment” cannot be used to deny or dismiss another person’s genuine accomplishments in practice.

Otherwise, the experience of entering deep meditative absorption would be no different from never having entered it at all. 

If that were the case, why would anyone endure years of arduous practice?

“Without attainment” is not a slogan that can be used however one wishes. 

It is a teaching grounded in the rigorous philosophical framework of śūnyatā. It should not be turned into a form of subjective idealism in which one simply says whatever one happens to believe.

The principle must be understood within the complete framework of Buddhist doctrine and practice—not according to personal preference.

Master Banji

增加說明3 Supplementary Note 3

 增加說明3

來看看漢人中國大陸的虛雲老和尚入定的情形，

由虛老可以看出，縱使能入定了，也未必通達佛法！

但能入定一定是一個深厚的基本功力，更何況是深定。

台灣還有當年拜見過廣欽老和尚的大德們，應該清楚入大定過的人體真實狀態，

這才是真實的功力。

（我認為，我寫過的文章裡面，
已經連貫過這今天寫出的內容，
只是讀者很喜歡斷章取義，
不願意求證，也不願意多讀，
只喜歡趕快抓住我的辮子似的！
哪裡錯了又哪裡錯了？
而其實是根本沒有讀我的文章。）

半寄

以下AI資料：

在禪宗與佛學的修證體系中，「能入定」與「已開悟」是兩個截然不同的層次：

一、 悟前能定：打通「功夫」，但尚未「見性」

虛雲老和尚在 1895 年（56 歲）於高旻寺茶杯落地開悟之前，就已經具備了極深厚的定力（例如在終南山煮芋頭，一入定就是半個多月）。

當時的狀態： 這屬於禪定功夫（定力）。

此時雖然能伏住煩惱、萬念俱灰、前念已滅後念未生，

甚至能一坐幾天幾夜不知時間流逝，但**「疑情未破，尚未明心見性」**。



二、 觸緣開悟：從「定」突破到「慧」

直到高旻寺打禪七期間，他帶著極強烈的疑情（參話頭），

在沸水燙手、茶杯摔碎的「啪」那一響瞬間：

根塵脫落，疑情頓斷。

悟前的定： 早期老和尚雖然能入大定數日，但那屬於禪定功夫（修持的手段與過程），尚未突破最後一道關卡（破祖師關、明心見性）。




悟後的定： 經過高旻寺茶杯落地破參後，他的入定與行住坐臥，都是在**「性定」與「無分別智」

**中運用自如，不再屬於單純的世間深定，而是「定慧等持」的禪宗大般若體現。

虛雲1840-1959

Supplementary Note 3

Let us take a look at the state of meditation and samādhi experienced by the Chinese Buddhist master, Venerable Master Xuyun (虛雲老和尚).


From Venerable Xuyun’s experience, we can see that even if a person is genuinely able to enter deep samādhi, it does not necessarily mean that he has fully understood or penetrated the Buddha Dharma.


However, the ability to enter samādhi is certainly an indication of a profound foundation in spiritual practice—especially when one is able to enter a state of deep samādhi.

The people in Taiwan having personally met Venerable Master Guangqin (廣欽老和尚) in those years should have a clear understanding of 
what a person is really like after entering deep samadhi.


This is what I consider genuine spiritual practice and real inner attainment.

In my view, the articles I have written previously have already presented these points as a continuous and coherent line of thought. However, many readers seem to enjoy taking isolated sentences out of context. 

They are unwilling to verify what I have actually written, and they are unwilling to read the articles in full. Instead, they seem eager to find something to criticize, as though they were looking for a loose end to use against me and say, “Here! You are wrong again!”


But in reality, they have simply not read my writings carefully or completely.

Master Banjji

(AI Data below)

In the practice and teaching system of Zen Buddhism, being able to enter samadhi and having attained enlightenment are two very different levels.

1. Being able to enter samadhi before enlightenment: developing deep practice, but not yet realizing one’s true nature

Before Elder Master Hsu Yun experienced awakening at Gaomin Temple in 1895, at the age of 56, he had already developed extremely deep meditative concentration.

For example, while practicing in the Zhongnan Mountains, he once entered meditation after cooking taro and remained in that state for more than half a month.

At that time, this was a form of meditative practice and concentration.

He was able to quiet his thoughts and temporarily overcome disturbing emotions. There could be a state in which one thought had ended and the next thought had not yet arisen.


He could even sit in meditation for several days and nights without realizing how much time had passed.

But his fundamental doubt had not yet been completely resolved, and he had not yet realized his true nature.

2. Awakening through a sudden trigger: moving from concentration to wisdom

Later, during a seven-day Zen retreat at Gaomin Temple, he practiced with very strong determination and continuously investigated the meditation question, or hua tou.


Then, at the moment when his hand was burned by boiling water and the teacup suddenly fell and broke with a loud sound, something happened:

His attachment to the separation between subject and object suddenly fell away, and his deep doubt was completely broken.

Before awakening, his ability to enter deep meditation for many days was a form of meditative concentration. It was an important method and stage of practice, but he had not yet passed the final barrier of Zen realization—realizing his true nature.


After the awakening associated with the broken teacup at Gaomin Temple, his meditation was no longer simply a matter of entering a deep meditative state.

His practice in sitting, standing, walking, and daily activities was said to be grounded in “the samadhi of one’s true nature” and “non-discriminating wisdom.”


In other words, concentration and wisdom were integrated. This represents a deeper level of Zen practice, rather than merely achieving a profound state of worldly meditation.

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.