台南3月讀書會重點 補充說明4

補充說明4 Supplement 4

台南3月讀書會重點 補充說明4

 

「三世實有，法體恆存」這個問題，如果不帶入佛教的三法印，其實是世界性的問題。

全世界各宗派修行者實在是太多了，這裡面會有「個人的道果存在。」

 

我記得去捷克旅遊的時候，住進一間古老的改裝教堂旅館，起初我也不以為意，

但同團的人，同一組人換了兩次房間，

我在其他的旅行裡面沒有碰過換兩次房間的例子，而且都是真的硬體有問題。

 

然後就看到一些已往生的天主教神父跟修士們很忙碌還在那家旅館向我展示他們是當地的知識分子與研究的天文學。

 

一整夜我就看他們在我的房間進進出出拿他們要研究的工具，因為房間本來就是他們的寢室。

還會跟我打聲招呼！

 

人世間奮鬥完以後的財產，大家都想盡辦法看要怎麼保留下來，所以延伸了很多、很多的問題。

修行者辛苦的道果他怎麼捨得丟咧！

「法體恆存」反應出永恆的想法，道出修行者對道果的眷戀。

 

佛陀時代是直接就從修道、證果到涅槃。

佛陀以後《俱舍論》已經是部派佛教，有人走了有人不想走，所以討論到道果存在的問題。

「三世實有」可以解讀為我已經藉修行看到人的生命會在輪迴裡面延續，既然這樣那我所修成的福也會跟著延續，

所以「三世實有」裡面就看不到無我的蹤跡，反而發展出唯識學派。

（這是簡單論述一下）

 

我認為「三世實有，法體恆存」的問題，也是個人的資質的問題，你不配合無常、無我，到底能走多遠那就是個人的造化了！

 

半寄

 

Supplement 4

 

The issue of " the Three Times truly exist, and the Dharma essence exists forever" is, in fact, a universal one if we don't include the Buddhist Three Dharma Seals. There are many practitioners from different traditions worldwide, and this involves the "personal fruition of the path."

 

I remember when I traveled to the Czech Republic, I stayed in an ancient converted church hotel. At first, I didn’t think much of it, but the people in my group had to change rooms twice. I’ve never encountered this in other trips, when it was not due to issues the facilities.

 

Later, I saw some deceased Catholic priests and monks busily moving in and out of the hotel, showing me they were local intellectuals and astronomers, as if still continuing their work. I spent the whole night watching them move in and out of my room, carrying the tools they needed for their research. The room had originally been their sleeping quarters. They even greeted me!

 

After a lifetime of striving, people try to preserve their possessions, leading to many questions. How could a practitioner easily abandon his hard-earned spiritual achievements?

" the Dharma essence exists forever " reflects the desire for eternity and reveals the practitioner's deep attachment to their spiritual achievements.

 

In the Buddha's time, the path of practice, realization, and entry into Nirvana were direct. After the death of the Buddha, with the Abhidharma-kosha (Compendium of the Abhidharma), Buddhism had already divided into various schools, leading to discussions about the existence of spiritual accomplishments.

 

The statement "The Three Times truly exist" can be interpreted as realizing through practice that human life continues within the cycle of reincarnation. Therefore, the merits one has cultivated will also continue.  In this view of "the Three Times truly exist," there is no trace of non-self (anatta), which eventually led to the development of the Yogacara school. (This is a simple explanation.)

 

I believe that the question of "the Three Times truly exist, and the Dharma essence exists forever" is also a matter of personal capacity. If one does not align with impermanence and non-self, how far one can go depends on individual fate and potential.

 

Master Banji

(Chimei Museum Exhibition)

  臺灣奇美博物館展出