大家好！
「已住」的實體現在不住，
「未住」的實體現在不住，
「現在住」的實體現在不住。
這三個觀念是不是跟金剛經的，
「過去心，現在心，未來心」了不可得有著異曲同工的味道。
我個人的理解是，「已住、未住、現在住，」先從現象界探討深入，不失為是好的題目，
「過去心、現在心、未來心，」了不可得也是好題材，
只是《金剛經》後來的結尾是「如夢幻泡影」，似乎又跟前面的論證互相矛盾。
觀察中的「不住」與「了不可得」不等同夢幻泡影，
「夢幻泡影」剛開始就成立的話，那就用夢幻泡影就好，
任何可看到的一道彩虹消失都是很好的觀察，
但整個生命與現象都如一道彩虹般的消失嗎？
這不僅矛盾而已，又把佛法簡化到模糊，
原因，也有可能是為了傳播佛法的方便。
但這也可以窺見「無自性的空」，修佛法者一直沒有把握好，
以致於，
到最後都要冒出一個夢幻讓人不知所以！
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AI題材：「空性：這個世界的所有事物都不具備獨立、自性的存在。它們依賴於因緣條件，並不真實存在，而是依照某些條件和關聯而呈現。像泡影、夢境、幻象一樣，事物只是在特定的條件下顯現，並不具備固有的真實性」 |
讀者可試想一下，當空性與泡影，夢境一起論證時，其意義何在？
雖然這乍看之下，似乎是有這麽一回事。
半寄
On the Unattainability of the Three Times
Greetings,
friends of NanZen!
In Nagarjuna’s
Middle Way: Mulamadhyamakakarika (p.84), it says:
"The
entity that has already abided does not abide now,
the
entity that has yet to abide does not abide now,
the
entity that is presently abiding does not abide now."
Aren't
these ideas somewhat similar to the Diamond Sutra's statement that "
the past mind is unattainable, the present mind is unattainable,
the
future mind is unattainable.”?
In my
view, starting with "already abided," "not yet abided," and
"currently abiding" and then deeply exploring from the level of
observable phenomena is a good approach. Similarly, "past, present, and
future mind being unattainable " is also a meaningful topic.
However,
at the end of the Diamond Sutra, it concludes that "All phenomena are like
dreams, illusions, bubbles, and shadows."
This
seems to contradict the earlier logical reasoning.
Observing
"non-abiding" and realizing "unattainability" is not
exactly the same as saying everything is like an illusion.
If
everything were like a dream or illusion from the beginning, why bother with so
much detailed analysis beforehand?
One
could just state it outright.
Yes, any
rainbow that appears and then vanishes is a good metaphor for observing
impermanence,
but can
the entirety of life and all phenomena be reduced to the vanishing of a
rainbow?
This
approach not only creates contradictions, but also risks oversimplifying the
Dharma into something vague.
Perhaps
this approach was adopted for the sake of easier communication and teaching.
Still,
it reveals a deeper issue: many practitioners have struggled to fully grasp the
meaning of " śūnyatā without self-nature" .
As a
result, they often resort to using "illusion" as a metaphor — leaving
listeners confused and bewildered.
|
AI
Data: Śūnyatā
: Everything in this world lacks independent, inherent existence. All
things arise based on causes and conditions. They do not exist
independently but appear according to certain conditions and relationships, just
like bubbles, dreams, and illusions — appearing temporarily without
possessing true, fixed reality. |
Readers
may think about this:
When
" śūnyatā
" is explained together with metaphors of illusions and dreams, what is
actually being conveyed?
At first
glance, it sounds reasonable — but is it truly so?
Master
Banji
(Leica相機的魅力)
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