增加說明8 Supplementary Note 8

 增加說明8 -再論「我是誰」

 

我們9月份的南禪潮州讀書會，為了下面這一段文爭執不休。

 

「前提：龍樹直擊勝論派與阿毗達磨的極微論，

指出「若極微有體積即可再分，

若無體積則疊加不出物體」。

 

寫「增加說明7」的時候，勾起我之前的回憶，

如果你個人的意識，在分秒之內就可以被入侵，

而它是肉眼看不見的，要如何破解它？

 

我個人在研讀《中觀─空論》的同時也一直在研究這個問題。

縱觀整個印度宗教史，各大修行流派除了發展出完整的理論體系，

更配合以『四禪八定』為代表的禪定實踐來親身體驗與印證。

 

「四禪八定」原則上全部都是意識的呈現，

簡約說明：禪定是心靈與精神層面體驗的核心概念。

（如需「四禪八定」的細解，請讀者自行查詢。）

 

所以對佛法很陌生，一頭霧水的讀者，

如果能夠釐清楚，那裡面有很多屬於意識，也就是精神層面的深度，

就不至於那麼陌生。

 

意識─大腦─精神─每秒在人腦閃過的想法數都數不清，

現在透過修行的方法，讓它專注統一，進而去執行任務，就變得容易理解。

舉個例子：

以詛咒而言，全世界都有詛咒的存在，詛咒的專注惡意能不能成功呢？

 

如果沒有成功的經驗，為什麼全世界都有詛咒的存在？

而這是世俗的慾望方法。

 

在「四禪八定」純精神的構建裡，

來自印度中觀學派的

龍樹（Nāgārjuna，約公元 2–3 世

紀）是印度佛教「中觀學派」（Mādhyamaka）

的創始人與核心奠基者。

 

《中觀─空論》

指出「若極微有體積即可再分，

若無體積則疊加不出物體」。

這讓我得以從另一個視野，重新理解並進一步拆解意識與精神的本質。

 

半寄

 

Supplementary Note 8- Revisiting “Who Am I?”

 

At our September NanZen Chaozhou study club, we debated the following statement:

 

Nāgārjuna refuted both Vaiśeṣika and Abhidharma atomism:

“If a particle has volume, it is divisible;

if it has no volume, it cannot form objects through accumulation.”

 

While writing “Supplementary Note 7,” this raised a question:

 

If consciousness can be penetrated in an instant—yet remains invisible—how can it be understood or resolved?

 

In studying Madhyamaka—The Doctrine of Śūnyatā, I have continued to explore this issue.

Across Indian religious traditions, systems of thought were paired with meditative practice—especially the “Four Jhānas and Eight Attainments”—to directly verify experience.

 

These states are fundamentally expressions of consciousness. In brief, meditation concerns inner mental experience.

 

For readers unfamiliar with Buddhism, recognizing this helps: much of the teaching deals with deeper layers of consciousness.

 

Countless thoughts arise in the mind every second. Through practice, they can be unified and directed.

 

For example, curses exist worldwide. If focused intention had no effect, why would such beliefs persist?

 

Yet this belongs to worldly desire.

 

Within the refined mental framework of the “Four Jhānas and Eight Attainments,” Nāgārjuna’s analysis offers another perspective.

 

In Madhyamaka—The Doctrine of Śūnyatā:

“If a particle has volume, it is divisible;

if it has no volume, it cannot form objects.”

 

This opened a new way for me to understand—and deconstruct—the nature of consciousness and mind.

 

Master Banji