不來不去
說個笑話，我曾嚐試用「幾秒間」跟時下流行用語「當下」做比較。
結果，自己受過佛法訓練的大腦一直當機，因為已經接受過「幾秒」到底能不能存在的訓練，「幾秒」的存在都計較過，所以不知道「當下」是怎麼使出來的？哈！看的人一定一頭霧水！
舉個例子：就算只用眼睛看一件事情，應該會有「幾秒」的時間存在，如果事情用「當下」形容的話，就會自己問自己，剛看那些事明明就是「幾秒」的時間，「當下」到底是幾秒之幾？哈！然後覺得自己真是癡呆！明明就只是個流行用語，自己用起來就是不能接受，因為自己明明感受到是「秒」的匯聚而不是「當下」！
《中觀論》有個「不來不去」的時間跟運動的概念，會分析到時間駐留的問題，很認真分析後，會去執行分、秒在自己身體的感覺，所以就癡呆的不會流行了！哈！
去者已去
當下不住
來者未來
這三個點，訴說佛法「不來不去」！更是空的精神之一。
金剛經裡面有「過去心，現在心，未來心皆不可得」，或許也可以跟「不來不去」做個參考。
我常觀察時間對自己的影響力，不知不覺遺落很多，也前進很多。
（大家好：這些屬於空的寫出都只是介紹性質的文章，想了解更多的大德們，可以參閱印順導師著作《中觀論頌講記》一書）
Neither Coming Nor Going
Here is a joke. I once tried to compare the
phrase “a few seconds” with the popular expression “the present moment.”
The result? My Buddhist-trained mind
completely froze. I had already undergone rigorous training on whether “a few
seconds” could even exist—analyzing the very existence of seconds themselves.
So, how was I supposed to understand *the present moment*? Ha! Anyone watching
me think this through would be totally confused!
For example, even when simply looking at
something, there must be “a few seconds” involved. But if we describe the
experience as happening “in the present moment,” I immediately start
questioning myself: “Wait, what I just saw clearly took“a few seconds”—so
exactly how many fractions of a second count as ‘the present moment’?” Ha! And
then I realize how ridiculous I’m being. It’s just a trendy phrase, yet my
brain refuses to accept it because, to me, it feels like a collection of
seconds rather than a single, undefined ‘moment’!
Nāgārjuna’s Mūlamadhyamakakārikā
discusses the concept of “neither coming nor going” in relation to time and
movement. If one analyzes it deeply, it leads to an examination of how time
*remains*—eventually making someone overly aware of the seconds and minutes
within their own body. That’s how I ended up too “dazed” to keep up with modern
slang! Ha!
The past is
gone,
The present
does not remain,
The future has
not yet arrived.
These three points illustrate the Buddhist
concept of “neither coming nor going,” which is also a key aspect of
śūnyatā.
Similarly, the Diamond Sutra states:
“The past mind
is unattainable,
The present
mind is unattainable,
the future mind
is unattainable.”
Perhaps this can also be considered
alongside the idea of “neither coming nor going.”
I often reflect on how time influences
me—losing much along the way, yet moving forward as well.
(For those interested, these writings are
just introductory thoughts on śūnyatā. If you’d like to explore further, I
recommend Master YinShun’s A Commentary on the Verses of the
Mūlamadhyamakakārikā.)
沒有留言:
張貼留言