讀書會3
Book Club 3
《中觀論》八不裡面不承認來去，就是《不來不去》。舉例； 我走到前面-目標設定是前面，設定就構成「來去」的認知，到達目的地，設定消失， 如不立前面（目標），就只剩下運動，運動裡面沒有來去-這是粗觀（較容易認知的內容）。
One of the pairs in the eight negations in the Treatise on the Middle Way is “no coming, no going.” For example, when I walk forward, I set “forward” as my destination, and this entails the perception of “coming and going,” and when I reach this destination, this intention to go forward comes to an end. However, if I go forward without setting “forward” as the destination, only the movement remains, without the concept of coming and going. This is seeing things on a general level, a simplified way of explaining it.
細觀-則還要加入時間有無存在的問題。 因為我們都習慣座標、認定，所以要突破「來去」簡直是找自己麻煩，還要外加「不」來「不」去，宛如「天關」直聳眼前！
Taking a more detailed approach, we have to take into consideration whether or not time exists. Since we habitually desire certainty, we tend to have a lot of difficulty seeing through and transcending the concept of coming and going, not to mention the idea of neither coming nor going!
如能克服自我的慣性（慣性如同重力拉著身體，身體根深的慣性運作不會幫助自己去脫離慣性，哈！） ，力克慣性才能進入「諸行無常」的認知。這也是運動產生的變化性，運動進入深觀，「來、去」消失。 如此，行雲流水的體現將豐富修行者的世界。
Only after endeavoring to overcome our mental inertia can we recognize that all conditioned things are impermanent. Our mental inertia is like gravity, pulling the body, and the bodypulled by the deep-rooted inertial will not push itself to escape from the inertia, haha! This is a transformation produced by movement, and when movement is seen on a deeper level, both coming and going cease. This is how someone far advanced in spiritual practice sees the world---as evanescent as floating clouds and flowing water.
（華人世界廣為流傳的《般若心經》 一開頭就明白講；「觀自在菩薩行深般若波羅蜜時（進入深觀）照見五蘊皆空」。）
In this connection, there is the famous opening line of the Heart Sūtra, “While Guanyin Bodhisattva was abiding in the profound perfection of wisdom, i.e. entering seeing things on a deeper level, he observed the emptiness of the five aggregates.”
半寄
Master Banji
Translated by Ken Kraynak
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