直接經驗之整體性 林鈺堂 簡繁轉換 - 繁體
吾人之直接經驗乃形、色、聲、香、味、觸及意融合而無可分割之一整體。在此整體中並無可特別關心之「我」，亦無可漠不在意之「他」（平常「人、我」之分別只是一種意念）。在此直接經驗中亦無「物、我」之對立（「有情、無情」之分別亦只是意識作用）。 若能安住此直接經驗之整體中，自然遠離佛經中所謂之「顛倒分別」。修行至「自然無念」後，有可能如斯安住。 如此安住，便自然契合「色即是空，空即是色」，而免於墮入「頑空、空無」之誤。 修行佛法，或因法執而長滯偏頗歧途。若能淨心安住直接經驗之整體，便可「住於無住」，而任運皆即解脫。如斯安住，心無罣礙，實乃究竟解脫之捷徑——當下即淨土矣！
二○一六年六月廿四日
Oneness of Direct Experiences Yutang Lin
Our direct experiences are indivisible union of shapes, colors, sounds, smells, tastes, feelings and intentions. Within this unity there is no particular ″self″ that can be specially cared about, and no ″others″ that can be indifferent about (the ordinary distinction of ″self and others″ is only a mental grasping to concepts). Within this unity of direct experiences there is also no duality of ″objects and subject″ (the ordinary distinction of ″sentient beings and material objects″ is also only a mental grasping to concepts). If one can abide in the unity of direct experiences, then one naturally stays far away from ″perverse delusions″ as referred to in Sutras. Once a Dharma practitioner has reached the state of being ″naturally free from thoughts,″ then it will be possible for one to remain in such abiding. Thus abiding one will naturally be in accordance with ″phenomena are identical to Blank Essence, and Blank Essence is identical to phenomena,″ and thus staying free from the error of understanding ″Blank Essence″ as ″absolute nothingness.″ Written in Chinese on June 24, 2016
[Home][Back to list][Related work:〈直接經驗之整體性〉之解釋 「直接經驗」之問答] |