空與包容 1 Śūnyatā and Inclusion 1
再來是對空的美好誤解，「空是一種無所不包的虛空」！
龍樹菩薩說：「因緣所生法，我說即是空」。因緣是條件的意思，人需要空氣，食物與水的主要條件生存，不能因為講空而認為泥土也是食物的條件（包容）。
泥土是生活裡面另一種條件，條件相容便是激發與和合的作用，而固體與固體可以和合是「空」的作用。
破解固體的阻力與誤解，包括大腦固定的認知，進而達到對「空」的體會與認識，就是龍樹菩薩《中觀論》的「不一不異」理論，也是空的精神之一。
There are many misunderstandings about the
concept of śūnyatā (emptiness). The most common one is equating śūnyatā with
nothingness—believing that since everything is empty, one should abandon all
pursuits of fame, wealth, and attachments.
Another common misconception is the idea
that śūnyatā is an all---encompassing void that contains everything.
Nāgārjuna said, "Everything is based
on Nidānas, that I said is Śūnyatā." Conditions refer to the necessary
factors for existence. For example, humans need air, food, and water to
survive. But just because we speak of śūnyatā, it does not mean that soil is
also a necessary condition for food (inclusiveness).
Soil plays another role in life—it is a
different condition. The compatibility of conditions allows for interaction and
harmony. The fact that solid objects can merge or combine is a function of
śūnyatā.
Breaking through the resistance and fixed
perceptions of the mind helps one understand and experience emptiness. This
aligns with Nāgārjuna’s Mūlamadhyamakakārikā (Fundamental Verses on the
Middle Way) and its principle of “neither unity nor diversity,” which
embodies the essence of śūnyatā.
空與包容 2 Śūnyatā and Inclusion 2
許多有關佛法「空」的傳遞裡面，「空」是放棄一切的說法。果真如此，那追隨佛法的人們又將如何
在「無與生活」的壓力間平衡？！這些說法很少人會提出質疑？
我曾經聽過旅遊的民間故事，傳說泰國的佛經因為載運過河道被水淹過，字跡模糊了，所以佛法就變成個人的解釋！我聽這段故事大為緊張，連忙問說的人；請問：你在說西遊記或封神榜嗎？那是小說耶！
真實的佛教裡面，沒有人敢說佛經可以隨便解釋！因為說錯跟聽錯了要如何修行？佛教有佛陀丶追隨的弟子及嚴謹的修行理論與方法，如果是個人的解釋，將讓修學佛法的大德們，何處安身心？！
同樣的，空法如果只是放棄的意思，那「空」有何價值？！
空法如果是包容太虛的解釋，又想說明什麼？事事無礙嗎？人世間似乎沒有事事無礙（這是理想國）！
但空法如果是「不一不異」，就大大的不同。
「我是一、也是空，因為是條件下的我，但離開條件的自己又是誰？」
相信讀過中、西哲學的人，如果讀通《中觀論》「不一不異」的思想，會大大禮讚的！
佛法不是理論而已，佛法可以修持出來，所以，理論跟現實是同等的延伸，不能延伸的佛法才是隨人。解釋的荒謬。
Many interpretations of *śūnyatā* claim
that it means giving up everything. But if that were true, how could Buddhist
practitioners balance the pressures of life and so-called nothingness?
Surprisingly, few people question this view.
I once heard a folk tale about Buddhist
scriptures in Thailand. The story goes that they were transported across a
river, got soaked, and the ink blurred—so from then on, Buddhism became open to
personal interpretation!
Hearing this, I was alarmed and quickly
asked the storyteller, “Are you talking about Journey to the West or The
Investiture of the Gods? Those are novels!”
In real Buddhism, no one dares to say that
scriptures can be interpreted however one likes. If both teachers and listeners
misunderstand the teachings, how can true practice be achieved? Buddhism is a
philosophy with rigorous theories and practice methods from Buddha and his
pupils. If everything were left to personal interpretation, how could devoted
practitioners find peace and guidance?
Similarly, if śūnyatā only meant
abandonment, what value would it have?
And if it were merely an all-inclusive
void, what exactly would it explain? That everything is without obstacles? But
in reality, nothing is completely free of obstacles—this is an idealized
fantasy.
However, if śūnyatā is understood as
“neither unity nor different,” then it takes on a completely different
meaning.
“I am myself, and yet I am empty—because I exist under
specific conditions. But without those conditions, who am I?”
Anyone familiar with both Eastern and
Western philosophy would deeply appreciate Nāgārjuna’s principle of “neither unity
nor diversity” after reading the Mūlamadhyamakakārikā.
Buddhism is not just theory—it is something
that can be practiced and realized. True Buddhist teachings extend seamlessly
from philosophy into real life. Buddhist teachings that cannot be applied is
merely an absurd misinterpretation.
空與包容 3 Śūnyatā and Inclusion3
關於「空」的解釋，佛教的論師學派做了很多專精的詮釋，而我個人偏重於跟自身修行有關的「空」，用「條件的概念」拆解自己，相當有趣！
我自己做人與做事常常去思考著「因緣的條件」，條件不足盡力補足條件散去，盡力接受常常要求自己接受因緣聚散的「空」
路在聚散間不斷演繹！
（最近浸在禪宗「簡單的行動公案」裡，又寫這種複雜的「空」論，簡直在虐待自己的大腦！人老了要對善待自己，哈哈！）
Buddhist scholars have provided many
specialized interpretations of śūnyatā. Personally, I focus on its relevance to
my own practice—using the concept of “conditions” to deconstruct the self. It’s
quite fascinating!
Master Ban Ji
In both life and work, I often reflect on
the Yin (Cause) and Yuán (Conditions). When conditions are lacking, I do my
best to fulfill them. When they disperse, I strive to accept it. I constantly
remind myself to embrace the arising and passing of conditions—this is
*śūnyatā*.
The path continuously unfolds through these
cycles of gathering and dispersing!
(Lately, I’ve been immersed in Zen’s
“simple action koans,” yet here I am writing about the complex philosophy of
śūnyatā. It feels like I’m torturing my own brain! One should be kinder to
himself as he grows old.—haha!)
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