那從「無我」看呢？ 試問，每個家庭教育每個小孩，其結果一定不一樣！ 如果一樣，那人應該是機械！ 是工具！ 如果一樣，那教育是無用論！ 就因不敢下定論，所以通過努力一切都有可能。
How about if we look at it in term of anattā? Every family's education of a child must produce different results. Because if the results are the same, than human beings must be machines. If the results are the same, than education is useless. Therefore, we cannot presuppose the result of education, so with effort, any results are possible.
再回頭說：不設立孩童期的我為絕對的個體，才能帶入教育與努力，而使之成長；但重點是教育與努力也不能視為絕對，如認為善行為是絕對，那死水一灘馬上呈現！ 便又恢復前面「有我」的矛盾裏。
Another way to look at this: if we don't assume the I in childhood (Child-I) as the definite unit, we can bring forth education and effort to change the Child-I and make it grow. But the important point is that education and efforts cannot be consider as definitive. If we consider virtuous behavior as definitive, then we are back to the contradiction of atman presented before.
具體說，不能認為那一個我是絕對的存在，一旦認定便產生無數個我！預設無我為中心思想，才能使孩童成長蛻變成壯年，而壯年蓄養資糧至老年，該是直條線的成長，又那個點都不留住。
Concretely speaking, we can not consider any version of I as the definitive version. If we do know, then there will be many many I's that we have to consider. it is only when we look at it from the point of view of anattā, that child can grow to become young man, and young man grow into old age. This should be a continuous growth, with no stop in any particular point in time.
般若心經第一段便說：「觀自在菩薩，行深般若 波羅密多時，照見五蘊皆空…」 倒著說，因為照見五蘊皆空，才能行深般若波羅密多！空法之妙！到此是絕妙處的心神領會！
The Heart Sutra starts out with "When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are Śūnyatā, ...." If we turn this around and said: "Because he illuminated the Five Skandhas and saw that they are Śūnyatā, Bodhisattva Avalokiteshvara was able to practicing the profound Prajna Paramita,"
This is the genius of Śūnyatā.
時間上的過去、現在、未來也一樣！ 過去是現在的消失，未來是現在的延續；分分秒秒的過去、在現在、在未來，就算決定駐留那一個點，卻也那一個點都不停，就算想否認那一個點，抱歉！分分秒秒一個不差！ 該在那裡找一個點呢？ 留下一個話頭參究吧！
The past, now and future are the same. Past is the disappearing now. While future is the continuation of now. We cannot stop at any second of the past, of now and of the future. We also cannot deny the existences of any point in time. Sorry, every second must be accounted for. So where (or is that when) do we find ourselves in the passage of time? I'll leave it as a home work for readers to think about.
沒有留言:
張貼留言