因明學想法4 Thoughts on Hetuvidyā (Buddhist Logic) 4

 因明學想法4

 

佛學論師們發展出一套辯論法來突顯佛法跟其他宗教的不同點在那裡。

 

由於他們一大部分具有入禪定的功力，而「非想非非天」的禪定已經是印度當時修行者所追求的層級，

後來，佛陀弟子憑藉著佛陀的教導，無不想跨越「非想非非想天」裡最後的心意識而證入阿羅漢果。

 

所以很多的佛法辯論、認知裡面一直不斷往心意識這一區域在做解釋，

但可以入禪定的修行者心意識跟一般人的心意識活動力是完全不一樣的，

沒有辦法區分這一塊，便對佛法的認知有著極大的困難。

 

《中阿含經卷45》「世尊告訴比丘：多聞聖弟子不隨心自在，而心隨多聞聖弟子。」

而心是什麼？

這讓後代的論師們根據經典與自身的禪定功力，不斷的做出解釋，

這些心意識的解釋、辯論，在古代是人類史上了不起的結晶。

人們憑藉著禪定去了解自己的心意識活動，但心意識入禪定是否意味著擺脫「神我」的思想這是另外一回事。

 

所以了解自我到大我的神性，其實是邁向解脫「無我」的另一種知識庫的建立。

 

西方哲學家也很多在研究心意識這一區域，在看過他們大量的論述同時也建立了我個人對佛法更深入的認識。

半寄

 

（以下AI神的慨念） 一、西方宗教的理解（如基督教、伊斯蘭教） 在一神教傳統中，「神」是全知、全能、無所不在的存在。 因此： 思想範圍＝無限（infinite mind）。 神的思想不受時間、空間、因果限制； 神的「知」包容一切存在與可能——即所謂「上帝的意志／全知」。 → 在這種觀念裡，「神的思想範圍」等同於一切可知與存在的總體。   二、印度哲學（婆羅門教、吠檀多） 「梵（Brahman）」為宇宙的本體，非個人神，但具遍滿智性（cit）。 「神的思想」在這裡即是梵的自知活動—— 它的「思想範圍」就是宇宙全體，因為世界本身被視為梵的「顯現」或「思惟所化現」。 → 因此，神思即宇宙思；思想的範圍＝存在的全部。

 

Thoughts on Hetuvidyā (Buddhist Logic) 4

 

Buddhist scholars developed a system of debate to highlight distinctive features of the Dharma in contrast to other religious systems.

Because many of them had achieved deep meditative absorption, and since the “Realm of Neither Perception nor Non-Perception” (naivasaññānāsaññāyatana) was already regarded as the highest attainment among Indian practitioners of the time, the Buddha’s disciples, following his guidance, sought to go beyond even this final level of mind and consciousness in order to attain the fruit of Arhatship.

Thus, much of Buddhist philosophy and debate centers on the exploration of mind and consciousness. However, the mental activity of those who have mastered meditation is completely different from that of ordinary people. Without grasping this distinction, it becomes extremely difficult to comprehend the Buddha’s teachings.

In the Madhyama Āgama (vol. 45), the Buddha told the monks: “The well-learned noble disciple does not follow the mind at will; rather, the mind follows the well-learned noble disciple.”

What, then, is this “mind”?

Later Buddhist philosophers, relying on the scriptures and their own meditative experience, offered diverseinterpretations. Their analyses of consciousness constitute one of humankind ’s most remarkable intellectual achievements.

Through meditation, people sought to understand their own mental processes—but whether entering deep meditative states signifies liberation from the notion of a divine self (ātman) remains another question entirely. 

Thus, the understanding of self and the realization of a greater or divine Self may serve as a form of knowledge that leads ultimately toward liberation through the realization of non-self.

Many Western philosophers have likewise investigated this domain of mind and consciousness. Their extensive writings have deepened my own comprehension of the Dharma.

Master Banji

 

AI Data: The Concept of the Divine Mind 1. Western Religious Understanding (e.g., Christianity, Islam) In the monotheistic tradition, “God” is understood as an all-knowing, all-powerful, and omnipresent being. Accordingly, the scope of divine thought is infinite. God’s thinking is not limited by time, space, or causality. God’s knowledge embraces all that exists and all that is possible—what theology describes as the divine will or omniscience. → In this view, the scope of God’s thought is identical with the totality of all that can be known and all that exists. 2. Indian Philosophy (Brahmanism, Vedanta) “Brahman” is the ultimate reality of the universe—not a personal deity, but one that is imbued with universal consciousness (cit). Here, “the thought of God” refers to Brahman’s self-knowing activity. The range of this thought is the whole universe itself, for the world is regarded as the manifestation or transformation of Brahman’s thinking. → Thus, divine thought is cosmic thought; the scope of thought equals the entirety of existence.