大家好！
臺灣南禪精舍-台南讀書會
想說買屏東的蘆筍去讀書會送給讀書會的大德們，常在接收她們的禮物💝，
結果，在旺季買不到蘆筍！
果不其然，又收到淑青弟弟種的真正有機成大認證的鳳梨🍍
今年氣候太不穩定，整個農產品都欠收，要不然她們都宅配一整箱讓我還可以送給精舍的其他居士們！
雅惠老師的先生國禎退休了，幫讀書會送午餐，謝謝喔😊
今天見面的黃旭占中醫師夫婦我都沒有印象，黃醫師說他們夫妻幾年前跟惠宜、雅惠老師跟我吃過飯，
我怎麼一點印象都沒有呢？要健腦了。
惠宜一來就笑容滿面，大概開悟了，一直讚嘆《中論27道題》這書很好！哈
台南讀書會很久沒合照，
左前ㄧ.百秀主任，執行長芳純.右前一嘉瑜主任。
左後方ㄧ.淨妃老師.重德主任.雅惠.淑青.惠宜.瑜芬老師，
照片第三張右後ㄧ.黃中醫師。
老師們7月是旅遊旺季，8月見了！
半寄
《解讀中論27道題》第8章解讀
大家好！
有部分的大德，想要看《解讀中論27道題》第8章解讀，第8章是下面照片的概念。
我在找資料的時候順道看到了就先給你們去做參考。
半寄
語言與概念的自我解構性 在龍樹的《中論》中,他使用四句破(離有、離無、離亦有亦無、離非有非無)的方式, 指出任何概念立場都無法最終成立。這一點上也有反自反性的特徴:語言與概念無法為自己提供最後的正當性,因為它們本身也是緣起的,依賴他緣才有意義。 ・維根斯坦的《邏輯哲學論》後期思想:語言的極限不能由語言自身說明。 |
Interpretation of 27 Questions on the Mūlamadhyamakakārikā, Ch. 8
Greetings, friends of NanZen!
Some people have expressed interest in reading Chapter 8 of Nagarjuna’s Middle Way: Mulamadhyamakakarika. The content of Chapter 8 corresponds to the concept shown in the photo below.
While I was looking for related materials, I happened to come across this and thought I’d share it with you for reference.
Master Banji
The Self-Deconstructive Nature of Language and Concepts In Nāgārjuna’s Mūlamadhyamakakārikā, he uses the method of the "fourfold negation" (freedom from existence, non-existence, both, and neither) to show that no conceptual position can ultimately be established. This reveals a kind of self-reflexivity: language and concepts cannot provide final justification for themselves, because they too are dependently arisen and gain meaning only through conditions beyond themselves. This is similar to the later thought of Wittgenstein in the Tractatus Logico-Philosophicus, where he states: the limits of language cannot be explained from within language itself. |
性空緣起
大家好！
個人修行生涯都在搞通這一題，之前文章說過了，「緣起性空」比較好理解，
「性空緣起」根本就是無字天書。講解這個根本無從開口。
當然就文字敘述是很簡單，如果你想藉這思維去悟法，它就是無字天書。
所以才會說懂佛陀「因緣法」的就只有舍利弗跟龍樹智者。
而方法只有一種，「因緣法」通過種種方式去思維，常掛在腦袋裏，哈
半寄
AI資料 「性空緣起」 是佛教中一個非常核心且深奧的概念，主要來自中觀派的思想，由龍樹菩薩系統性地闡發。這個概念結合了「性空」（即萬法皆空，沒有自性）與「緣起」（即一切事物因緣和合而生，沒有獨立存在）的兩個觀點。以下是對這個概念的簡要說明：
一、什麼是「性空」？ 「性空」是指一切法（事物、現象）都沒有「自性」（svabhāva），即： 沒有固定不變的本質。 沒有獨立自主的存在。 離開了因緣條件，無一法可自立存在。 這意味著，事物本身是「空」的，空不是「什麼都沒有」，而是「沒有固定、獨立的本質」。
二、什麼是「緣起」？ 「緣起」是說一切事物都是依因緣條件而生起的，沒有一個東西是從自己本身單獨生起的。例如： 稻子是由種子、水分、陽光、土地等條件合和而生起。 人的身心也依父母、環境、習慣、認知等因緣而成。
三、「性空」與「緣起」的關係：性空即緣起、緣起即性空 這是龍樹菩薩《中論》中最核心的觀點之一。 他指出：以有空義故，一切法得成。若無空義者，一切則不成。 ——《中論》觀四諦品 這意思是說： 因為一切法「性空」，所以才能夠依因緣生起（緣起）。如果法有固定不變的本性，它就不能隨因緣而變動，那就不會有緣起，也無從解脫。
所以： 因為一切法是空的（無自性），才可能依因緣而起； 因為是緣起的，才顯示它們是無自性的（空）。 這種觀點打破了常見的「有/無」二元思維，是中觀思想最深刻的洞見。
四、實踐意涵 破執著：了解萬法性空，可以破除對「自我」和「事物」的執著，從而減少煩惱。 中道觀：既不落入「實有」（執著萬法真實存在），也不落入「斷滅」（認為什麼都不存在），而是看到萬法因緣生、無自性，行於中道。 有助解脫：透過觀空，破除無明，見到真實的「如實相」，是通往涅槃的道路。 |
Śūnyatā and Dependent Origination
Greetings, friends of NanZen!
In my personal journey of spiritual practice, this has been the core question I've been trying to understand. As I mentioned in a previous post, “dependent origination and śūnyatā (pratītyasamutpāda śūnyatā)” is relatively easier to grasp.
But “śūnyatā and dependent origination (śūnyatā pratītyasamutpāda)” — that feels like an unintelligible scripture with no words.
There's simply no way to even begin explaining it.
Of course, putting it into words seems simple enough, but if you try to use this way of thinking to truly realize the Dharma, then it really does become a scripture without words.
That’s why it’s often said that only Śāriputra and Nāgārjuna truly understood the Buddha’s teaching of dependent origination.
And there is really only one method: to contemplate dependent origination in various ways and keep it constantly in mind.
Master Banji
AI Data Śūnyatā and Dependent Origination (Śūnyatā-pratītyasamutpāda) This is one of the most central and profound concepts in Buddhism, especially within the Mādhyamaka (Middle Way) school, systematically articulated by Nāgārjuna Bodhisattva. The concept integrates two key ideas: • Śūnyatā: All phenomena are empty of inherent existence. • Dependent Origination (pratītyasamutpāda): All things arise dependent on causes and conditions. Below is a brief explanation of this core teaching:
1. What is " Śūnyatā"? “Śūnyatā” means that all dharmas (phenomena or things) lack intrinsic nature(svabhāva). This implies: • They have no fixed or unchanging essence. • They do not exist independently or autonomously. • No phenomenon can exist on its own apart from conditions. Thus, śūnyatā doesn’t mean “nothingness,” but rather that things do not possess a permanent, independent essence.
2. What is " Dependent Origination " (Pratītyasamutpāda)? Dependent origination means that all phenomena come into existence due to a web of causes and conditions. Nothing arises independently. For example: • A stalk of rice grows from a seed, water, sunlight, soil, and time. • A human being’s body and mind arise from parents, environment, habits, perceptions, and so on.
3. The Relationship Between Śūnyatā and Dependent Origination Śūnyatā is Dependent Origination; Dependent Origination is Śūnyatā This is one of the most essential insights in Nāgārjuna’s Mūlamadhyamakakārikā. He writes: "It is because of the śūnyatā of all things that they can arise dependently. Without śūnyatā, nothing could come into being." In other words: • Because all things are empty of inherent existence, they are able to arise based on conditions. • If things had a fixed, unchanging essence, they wouldn’t be able to change or respond to causes—thus, dependent arising would be impossible, and liberation would be unattainable. Therefore: • It is because all things are śūnyatā that they can arise dependently. • And it is because they arise dependently that we understand they are śūnyatā. This view transcends the common binary of "existence" and "non-existence," revealing one of the deepest insights of the Middle Way philosophy.
4. Practical Implications • Letting Go of Attachments: Understanding that all things are śūnyatā helps us let go of attachments to the self and external phenomena, reducing suffering. • Middle Way Perspective: We avoid falling into either eternalism (believing in inherently existing things) or nihilism (believing nothing exists at all). Instead, we recognize that all things are conditionally arisen and lack inherent nature. • Path to Liberation: Through insight into śūnyatā, we eliminate ignorance, see the true nature of reality, and progress on thepath to nirvāṇa. |
空論
最近感受到讀者對我解釋的《中論27道題》第七章，興趣很高昂，
都收到了！
讀書會的現場要解《中論》事實上挑戰很大，讀者要理解它是很困難的，
還好台南讀書會都是老師，會提醒我舉什麼例子來講解，他們會容易懂。🙏
塞在腦袋的課沒有先講完，「第八章」是出不來的，所以請耐心等待，
有佛學者想了解《中論》令人振奮，
這裡順道再提一個觀點，幾年前在我的讀書會上，
個人就說：《中觀論》的書名應該是《空論》，
「中觀」那是因為人都不能接受空，
所以硬要用「中觀」的理解，大家才能了解，
其實就是《空論》，
既然大家對《中觀論》這麼有興趣，
應該在自己的腦海先培養這種思緒，
「沒有中道你怎麼辦？」
這是你讀通《空論》大腦必須先有的認知。
提供參考。
半寄
大家好！
挑戰與回應
（本來不想回答這個問題，但是想想也不失是一個好話題）
早上一位朋友說：
用現代的物理、量子觀念很容易就接受沒有「中道」這一回事，
個人覺得也是這樣沒有錯，但很「容易」的說法，是很多科學歷經長路後的現代人思維！
但是似乎不是要探討這個問題，而是要探討一種衝擊內心價值感的問題。
比如說；
古代的觀念來講「空」的思維是不可能的，
所以要另外說是為了探討「中道」，所以才用「空」
說明每一種價值在大家的心裡都是一種不可挑戰的線條。
但由於佛法一直談到證悟的問題，
如果說我們對於接受衝擊是這麼容易的話，
則你的內心應該會存在一股力量才對，
這個才是問題所在。
有力量，怎麼走就自己清楚。
半寄
The Treatise on Śūnyatā
Greetings, friends of NanZen!
Recently, I’ve noticed great enthusiasm from readers regarding my explanation of Chapter 7 of Nagarjuna’s Middle Way: Mulamadhyamakakarika, I’ve received your feedback with gratitude!
Presenting Mūlamadhyamakakārikā in a study group setting is quite demanding. The concepts are deeply complex, making them difficult for readers to fully grasp.
Fortunately, the Tainan study club consists largely of teachers who help by suggesting practical examples, making the explanations easier to grasp.
Until I’ve resolved the material that’s been occupying my mind, Chapter Eight won’t be released—so I ask for your continued patience.
It’s exciting to see so many Buddhist scholars are interested in understanding Mūlamadhyamakakārikā.
On that note, I’d like to revisit a perspective I shared in our study club several years ago: the book The Middle Way (Mūlamadhyamakakārikā)
“Madhyamaka” or “Middle Way” is just a softer way to talk about " śūnyatā " because many people aren’t ready to accept the idea of "śūnyatā " directly. But at its core, the whole book is about " śūnyatā ".
If you're truly interested in Mūlamadhyamakakārikā, you should start cultivating this mindset in your own mind:
“What will you do if there is no Middle Way?”
This is the foundational awareness you must develop to truly understand The Treatise on Śūnyatā.
Hope this helps.
Master Banji
經典的矛盾
大家好！
有大德希望我解釋我認為的北傳佛教經典的矛盾，
我只是貢獻我的所學，有需要的大德拿去用，
再者所謂的矛盾，我認為的矛盾不盡然也是別人認為的矛盾，解釋下去也沒有必要。
南北傳的佛教爭議正熱時，
也不曉得寫了多少文章出來，
結果日本人用一段文解決：
「難道有人會自認為自己是小乘嗎？」
（出自日本佛教學者平川彰教授的著作《印度佛教史》。在該書第3章〈初期的大乘佛教〉中）
讀了老半天華人漫天複雜的作品，
看到這一段話竟然捧腹大笑！
有興趣佛法曲曲折折的大德自己去研究吧！
半寄
「AI資料:
《大乘起信論》指出，眾生的心體(即真如)本來清淨，只因起妄念，如波動之水，擾亂了原本清明的水面。
2.迷而不失真: 論中常說「妄心依真心而起」，但妄並不壞真，如「金雖埋於土中，其性終不失」。這就像太陽雖被雲遮，光明並未消失，只是暫時被覆。」 |
「清淨心仍有妄想」的狀態本身就是矛盾的，尤其是在沒有給出任何理由的情況下。《阿含經》直接從人性修起來。
Contradictions in the Buddist Scriptures
Greetings, friends of NanZen!
Someone once asked me to explain the contradictions I see in Mahayana Buddhist scriptures. I am merely sharing my understanding, for those who may find it usefulare welcome to use it.
Furthermore, what I see as contradictions may not be perceived the same way by others, so there's no need to explain further.
During the heated debates between Theravāda and Mahāyāna Buddhism, countless articles were written. In the end, the Japanese summarized it in a single line:
“Does anyone actually identify themselves as Hinayana?”
(This is from Chapter 3, "Early MahāyānaBuddhism," in A History of Indian Buddhismwritten by the Japanese Buddhist scholar Akira Hirakawa.)
(As I recall, this quote comes from The History of Indian Philosophy.)
After reading through countless complex Chinese texts, I burst out laughing upon seeing this line.
Those who are truly interested in the winding paths of Buddhist teachings are welcome to explore further on their own.
Master Banji
AI Data : According to the Awakening of Faith in the Mahāyāna, the true nature of our mind (also known as tathatā, or “suchness”) is pure by itself. It only gets disturbed when false or confused thoughts (moha) arise—like ripples on calm water.
The text also explains that confused thoughts come from the true mind, but they don’t actually damage it. It’s like gold buried in dirt—it stays gold. Or like the sun temporarily obscured by clouds—the light is still there, just covered up for a while. |
(A state of “pure yet still having deluded thoughts ” is a contradiction in itself, especially when no reason is given for it.)
The Āgama Sutras begin cultivation directly from human nature.
