楞嚴經
遠方讀者想知道有關於《楞嚴經演若達多》部分經文的解釋,
抱歉,我沒有辦法在這裡解讀這些。
大方向是去研究北傳佛教的圓滿觀,
原始教典《雜阿含經》的「第一義空」,
及「中觀論八不解空」
銜接的是《印度佛教思想史》,《印度佛教思想史》,相關作者有好幾位,
佛教印順導師著作,還有日本學者的作品都很優秀。
這些相關論點多看多思維,就可以解開《楞嚴經演若達多》的意思。
中國的本土佛教因為有禪宗的產生,跟淨土宗的發揚,裡面已經阻斷了很多邏輯性質的思考,
我認同胡適先生對於印度佛法的批評,
但把這些全盤丟掉,佛陀要講的佛法精髓也就沒了,
世界上沒有一種文化,是全然完美的存在,而弄丟精髓到底要學什麼,這也很麻煩?
這些都要一條一條的釐清,才能讓佛法中你想學的佛法浮出檯面。
禪宗阻斷了印度佛法邏輯,導致大家面對《楞嚴經》都是無力的。
提供參考。
(感謝大家的支持)
半寄
(以下AI資料)
胡適認為南宗禪的本質是「大膽的革新」,它擯棄了繁瑣的印度式禪定、教條與苦行,走向了「思想的解放」與「極端的自由主義」。
胡適看重《壇經》,是因為他認為這代表了中國本土理性的覺醒,是利用中國傳統的簡單樸素思想(如老莊、孟子人性論)來同化、剪裁印度佛教的巨大成功。
A reader from afar asked about the Yajñadatta passage in the Śūraṅgama Sūtra.
I cannot explain it here.
The general direction is to study:
Mahāyāna completeness,
“ultimate śūnyatā” in the Saṁyukta Āgama,
and Nāgārjuna’s “eight negations.”
You should also read works on Indian Buddhist thought, including those by Master Yinshun and many distinguished Japanese scholars.
By reading widely and reflecting deeply on these perspectives, the meaning of the Yajñadatta passage in the Śūraṅgama Sūtra can gradually become clear.
Chinese Buddhism, especially through Chan and Pure Land, has interrupted much of the logical structure of Indian Buddhism.
I agree , to some extent, with Hu Shih’s criticism. But rejecting everything means losing the essence of Buddhism.
No culture is perfect. If you lose the essence, there is nothing meaningful left to learn.
These issues must be clarified step by step.
Chan disrupted Buddhist logic, which is why people struggle with the Śūraṅgama Sūtra.
At the same time, Hu Shih did not fully explain what a mixed cultural system can achieve.
Many of these mixed ideas are unclear or even empty in content, yet they continue to spread widely in the Chinese-speaking world. Thoughtful readers should reflect carefully on this.
For reference.
(Thank you all for your support)
Master Banji
(AI Data)
Hu Shih believed that Southern Chan was a bold reform. It removed complicated Indian meditation and doctrines, and moved toward freedom of thought.
He valued the Platform Sūtra because he saw it as a success of Chinese thinking reshaping Indian Buddhism using simpler ideas from Daoism and Confucianism.