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知巧與死亡

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南海之帝為鰷，北海之帝為忽，中央之帝為渾沌。鰷與忽時相遇於渾沌之地，渾沌待之甚善。鰷與忽謀報渾沌之德，曰：「人皆有七竅，以視聽食息，此獨無有，嘗試鑿之。」日鑿一竅，七日而渾沌死。 -《莊子‧應帝王篇》

烏龜與魚

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佛教對人生的看法，若以旅遊喻之，我們並非親歷其境，只是在旅遊指南上繞了一個圈子。信耶？ 人生的旅遊指南，就是我們的言語與語言！它們成就了我們的意義世界，並使我們活在其中。 言語與語言的界限，是一道凡夫無法跨越的牆。在這道牆以外的，會是甚麼？

From a fact to a structure

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To promote change in counseling process by scaffolding a transformative structure, we need to work on three components and two different levels. They are the fact, the (narrative) content and the (narrative) structure. Here we will discuss how we can migrate from a fact to (narrative) content and from (narrative) content to (narrative) structure.

What is no-self ?

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To understand what is no-self 1, let’s discuss about the concept of self, its counterpart first. We can tackle the concept of self in two different dimensions. One is about philosophical understanding and the other is referring to an embodiment understanding, i.e. the self embodied in a sentient being.

認知的方式與局限

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若問「般若智」、「真如」、「佛」等概念的關係到底是怎麼的？其中一個可能的回答是：「佛是具有般若智能證真如的覺悟者！」 ─ 這看來是一個能得滿分的答案。「佛」是主體，「般若智」是一種認知的能力，「真如」是對境。1 但問題就出在此處，因為它實在太簡單了。然我要問的，它們三者是三還是一？它們其中之一能脫離其餘的單獨存在嗎？

《解深密經》心意識思想分析

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唯識學所依據的大乘經典有六部，分別為《解深密經》、《大方廣佛華嚴經》、《如來出現功德經》、《大乘阿毗達磨經》、《楞嚴經》和《厚嚴經》。其中最根本及最重要的可說是《解深密經》，是唯識學的思想的源流。 它在整個瑜伽行派思想形成的過程中，扮演著抉擇歸納以至理論奠基的工作。因此，要全面地了解唯識學的發展，《解深密經》是其中一個必須跨過的門檻。誠如趙國森所言：

「由龍樹提出的「假名」，經《瑜珈師地論》所立的假性自說，到《解深密經》所談「遍計所執相」，再到《攝大乘論》所講的「遍計所執相」等幾個相關觀念的轉變，若缺乏了《解深密經》等早期的文獻資料，將難以會通「假名」與後來「遍計所執性」二者在思想上的關係。」

How does Buddha set free? – Angulimala

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One of the most feared criminals of the Buddha’s time, Angulimala distinguished himself by his habit of garlanding himself with the served fingers of his murdered victims. When word got out that he and his band were in certain area of the countryside, all who could possibly avoid travelling in that area would do so.…