三心了不可得The Unattainability of the Three Minds

三心了不可得

 

大家好

 

「AI資料： 《金剛經》中講的「三心了不可得」，就是「過去心不可得、現在心不可得、未來心不可得」。 這句話的意思是： 過去心不可得:過去已經過去，不存在了，想再抓也抓不到。 現在心不可得:現在剎那生滅，瞬間即逝，沒有固定的實體。 未來心不可得:未來尚未到來，還沒有生起，自然也不可得。」

 

半寄：

按實際的修行功力而言，能夠實地進入這「三心了不可得」的修行者應該非常了不起，

因為它已經超越了「三摩地、入定」以及人體能感知的一切，

我在想，哪怕你體驗「三心了不可得」的一點點，你的實際生活都要起變化，

因為慣有的經驗與能力被你認識的佛法改觀。

但這麼好的佛法為什麼會得出「如夢幻泡影」的結論呢？

 

北傳佛法的編輯，看起來好像在知道與混亂之間把佛法編纂起來。

個人曾經想過一個問題，

假如這寫佛經的人真正修持進入「三心了不可得」，

打死他，他都不會寫出夢幻泡影來，

 

這好像人世間，世人很努力的所得，你可以說會有因緣聚散，

但你不可能說皆如夢幻泡影，那個努力的人也會把你打死。

 

就如同，阿難聽到的「人活百歲如看到一隻老水鳥，他的福報功德最大」，

引起阿難尊者的緊張、傷心。

 

很多流傳的佛法冠上宗教的功德以後什麼事都合理，

連佛法的邏輯也不要了！

 

半寄

 

The Unattainability of the Three Minds

  

1. Greetings, friends of NanZen!

    

   AI Data: The Diamond Sutra articulates the concept of “the minds of three times (past, present, future) being ultimately unattainable”:   The mind of the past is unattainable The mind of the present is unattainable The mind of the future is unattainable   This implies: The past is no longer extant; it cannot be retrieved. The present is fleeting, arising and ceasing instantaneously; it lacks any abiding form. The future has yet to manifest and, thus, cannot be grasped.

   Banji’s Reflection:

   In terms of actual spiritual realization, those who can experientially enter the state of “the three minds being unattainable” must be truly extraordinary. This insight transcends samādhi, meditative absorption, and even the full range of human sensory perception.

   I believe that even a momentary encounter with this realization would bring about transformative shifts in one’s daily life, as the foundational framework of perception shaped by habitual experience is restructured by the Dharma.

   But still—why does such a profound truth lead to the idea that "all things are like dreams, illusions, bubbles, or shadows"?

   The scriptures of Northern Buddhism seem to have been compiled amid a tension between comprehension and confusion.

   I have pondered this:

   If the authors of these scriptures had genuinely realized the unattainability of the three minds, they would not have described phenomena as dream-like, even under the threat of death.

   In real life, people work hard for what they get. Yes, things arise and pass away due to conditions, but to claim that all is mere illusion or fantasy? That disrespects the effort behind it. People who’ve suffered and struggled would never accept that—it would feel like an insult.

   It’s like the story where Ananda hears that “someone who sees an old water bird in their hundredth year receives the greatest merit.” He feels uneasy and saddened by it.

   Many contemporary interpretations of Buddhist teachings, once enveloped in religious doctrine and the notion of merit, tend to rationalize everything—even at the cost of forsaking the internal consistency of Dharma logic.

   Master Banji