論三時了不可得2 On the Unattainability of the Three Times 2

 

大家好！

 

論三時了不可得2

 

佛陀所說：「緣起甚深，」其實是無法理解的。

 

中觀八不論證，一直在朝解開緣起方向努力，

緣起不困難，佛陀的「性空才能緣起」

究其根源要培養出何等邏輯思維能力才能深入。

 

 

世上體悟佛陀講的「緣起甚深」，大概只有舍利弗尊者和龍樹菩薩兩位。 

舍利弗尊者聽聞「諸法因緣生，諸法因緣滅，我佛大沙門，常作如是說」之後，即入證果位。

龍樹菩薩以緣起探討當中的變化性、綿延性和不可定位性（不住性）試圖解開，但以上三性以及不易明白的「三心了不可得」都必須從「空性」下手，或許這也是另一種不同角度的理解方法。

 

但佛法畢竟有修證的問題，

 

一個修行者如何在修行裡面觸及「變化性的空-無我、無常。」將決定修行者修持生涯的前途。

空性是不是虛幻性呢？

大家自己去解答。

 

總不能一個有修證體系的佛法，任由「夢幻虛境」如入無人之地的存在，

在修證與夢幻泡影間像得分裂症。

半寄

 

On the Unattainability of the Three Times 2

 

Greetings, friends of NanZen!

 

The Buddha once said, "Dependent origination is profoundly deep"—it is truly beyond ordinary understanding.

 

The Madhyamaka (Middle Way) school, through the Eight Negations, has consistently aimed to unravel the mystery of dependent origination. 

 

Yet dependent origination is not difficult in itself. What the Buddha taught is that “only through emptiness can dependent origination be possible”.

To truly understand this, one must cultivate a very refined and logical way of thinking.

 

In the course of human history, perhaps only Venerable Śāriputra and Nāgārjuna truly realized the depth of what the Buddha meant by “profound dependent origination.”

Śāriputra attained realization immediately upon hearing: 

“All phenomena arise from causes and conditions;

all phenomena cease due to causes and conditions.

The Buddha and the Great Shramana have always taught in this way.”

 

Nāgārjuna approached dependent origination by analyzing its “impermanence, continuity, and non-abiding nature”.

These three aspects—as well as the subtle concept of " "the minds of three times (past, present, future) are ultimately unattainable"—must all be approached from the perspective of śūnyatā. 

This may offer a different way to understand the same truth.

 

Yet Buddhism is ultimately about realization, not just philosophy.

 

For a practitioner, the ability to experience “impermanence and non-self through the śūnyatā of constant change” is what determines the course of their spiritual path.    

Is śūnyatā just an illusion? 

That is something each individual must examine for themselves.

 

After all, a Dharma path rooted in realization can't afford to let "illusory dream-like states" roam freely like phantoms in a lawless realm.  

Otherwise, we risk turning the path of realization into one of inner conflict, torn between awakening and delusion.

 

Master Banji