南禪朋友好！
剝落2
日夜的粹煉讓我一窺佛法結集為什麼阿羅漢們可以誦出這麼多
經典！
佛陀的弟子靠著修持佛法的扶搖直上，讓阿羅漢本身肉體所能
承載負荷的理解能力驚人，
結集的《阿含經》誦出就是人類古文明的人體奇蹟。
前幾篇的文章有提到「貪染與貪染者」在論師的眼中不是「勝
義實有」，
從佛陀時代的大阿羅漢到阿毗達磨的論師看來，他們智慧定力
都全部具足，世俗的看法與世俗的感覺對他們來說是小菜一碟
激不起討論的欲望。
這絕不只是用「聖人」的字眼就可以解釋的，從人有貪瞋痴提升
到因緣法所成肉體存在的討論，那裡面涉及的層面已經跨越到最
高深的思考題「空」。
那「空」是什麼？後人窮盡論述想解釋這個問題，
最終，得出佛法並不是只有修行而已，
「空」思想的提出也是珍貴無比的殊勝。
就我個人而言，至今「緣起性空」跟「性空緣起，」都不會講，
太難了！
為什麼不會講，研究過《中論》的大德們應該會了解。
我只是在「緣起」旁邊敲敲打打撿些用。
面對這麼高深的「空」思想端出了「八不」去解釋它，阿毗達
磨論師們為佛法的世界再劃出另一領域，引人入勝於空的饗
宴。
半寄
（PS：說穿了！我懶得禪坐，才會一直說「八不」的研究很好，
哈！）
Peeling Off 2
Greetings, friends of NanZen!
Through the relentless refinement of day
and night, I’ve caught a glimpse of why the Arahants were able to recite so
many sutras when compiling Buddhist texts!
The Buddha’s disciples, by practicing the
Dharma, reached incredible levels of mental and physical capacity. The
Arahants’ ability to comprehend and retain such vast amounts of knowledge was
astonishing. The recitation of the Āgama Sutras during the compilations is
truly a
miraculous achievement of the human body in ancient civilizations.
In some of my previous articles, I
mentioned that to Abhidhamma scholars, ‘craving and the one who craves’ is not
the ultimate truth or the permanent entity. From the great Arahants of the
Buddha’s time to the Abhidharma scholars, their wisdom and concentration were
so well-developed that worldly views and feelings were trivial—too
insignificant to arouse even a desire for debate.
This isn’t something you can explain by
simply calling them ‘saints’. The discussion moves from the human tendencies of
greed, anger, and ignorance to the existence of the physical body formed by
dependent origination. It delves into the most profound level of Buddhist
thought, ‘Śūnyatā.
What is this ‘Śūnyatā’? Later generations
exhausted themselves trying to explain it. Ultimately, they concluded that
Buddhism isn’t merely about practice. The introduction of the concept of
‘Śūnyatā’ is one of its most precious and extraordinary contributions.
As for me, I still can’t fully explain pratītyasamutpāda
śūnyatā (dependent origination and Śūnyatā) or śūnyatā pratītyasamutpāda
(Śūnyatā and dependent origination)—it’s just too challenging!
Why can’t I explain it? Those who have
studied Nāgārjuna’s Mūlamadhyamakakārikā (Fundamental Verses on the
Middle Way) will probably understand. I’m merely tinkering on the edges of ‘dependent
origination’, gathering small bits that I can make use of.
Confronting the profound philosophy of
‘Śūnyatā’, the Abhidharma scholars presented the ‘Eight Negations’ to interpret
it, opening up a new realm in the world of Buddhism and inviting people to
delve into the feast of ‘Śūnyatā’.
Master Banji
(P.S.: To be honest, I’m just too lazy
to sit in meditation. That’s probably why I keep saying how much I love
studying the ‘Eight Negations’ ha-ha!)
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