依照直接經驗來領會《金剛經》
林鈺堂
金剛般若波羅蜜經 姚秦三藏法師鳩摩羅什奉詔譯
一般解說《金剛經》都是用觀念、理論來闡釋。佛法所指只是直接經驗的整體；依照直接經驗來領會《金剛經》，又是如何闡釋呢？謹此提供拙釋於下。 關於《金剛經》的拙作，都收集在拙著《金剛智慧》書中。其中的〈《金剛經》要旨〉將該經的基本名詞「實、相、法、名」加以辨析，並且說明經中採用的是避免對立的論法，而有「是非皆離」、「無實之非」及「三段破立」的特色。 在《金剛經》裡，將身、身相、心、眾生、壽者、微塵、世界、實相、佛法、一切法，等等，都採用「三段破立」的論法來破除實執。例如，「諸心皆為非心，是名為『心』」，就是說，種種心都是「非心」——並沒有實際獨立的存在，只是叫做「心」來方便使用。可以說是，已經將所有可能發生實執的東西都列出來加以破執。後來我又作了〈《金剛經》補綴〉，指出還待加上「佛，即非佛，是名『佛』」纔完全列出。 那麼，了解佛法所指只是直接經驗的整體之後，又要如何依之來領會《金剛經》呢？主要就在於，由直接經驗的無可分割、無可把捉來領悟，所有名稱所指的，在直接經驗裡並沒有實際獨立的存在，而永遠都是整體無可分出的一部分，只是在人心中以觀念分別而已。換句話說，就是了悟「三段破立」論法中的「無實之非」是確切的。 如果對「無實之非」的了解只是在觀念上的認可，那麼，這種認可是可能動搖的，因為想法是會變遷的。然而，基於直接經驗的體會，所有名稱的「無實之非」就是無可移易的實相。因此，基於直接經驗來領會《金剛經》，纔可能確實地「信受奉行」。 希望以上的闡釋，有助大家了悟《金剛經》的法理。
二〇二三年九月十八日
Comprehending the Diamond Sutra in Light of Direct Experiences Yutang Lin
Diamond Wisdom Transcendence Sutra From the Chinese translation by Tripitaka Dharma Master Kumarajiva of Yao Qin Dynasty The Sutra is lengthy, and hence it is reverently offered here via the link above. Usually, expositions on the Diamond Sutra are in terms of concepts and theories. What Dharma is pointing at is simply the totality of direct experiences; to comprehend the Diamond Sutra in light of direct experiences, how then could one expound on it? Here I offer my humble exposition in the following. My works on or related to the Diamond Sutra are all collected in my book, ″Diamond Wisdom″. One essay therein, ″Essential Principles of the Diamond Sutra″, contains analyses of basic terms in the Sutra, which are Shi (real), Xiang (form), Fa (law), and Ming (name); in addition, it is explained therein that, in the Sutra, the types of arguments employed are aiming at avoiding duality, and they can be characterized into 3 types: 1. Transcending both yes and no, 2. Not as Non-substantial, and 3. Three Steps involving Breaking down and Setting up. In the Diamond Sutra, from bodies, features, minds, sentient beings, living beings, tiny dusts, worlds, appearance of reality, Buddhist teachings, up to all things, etc., all are pointed out, through arguments of the type ″Three Steps involving Breaking down and Setting up″, to be non-substantial. For example, ″all those minds are not minds in themselves, but are named as ′minds′″ means that all minds are ″not minds″—they do not have factual independent existence but are simply called ″minds″ for convenient applications. In short, all types of things that might be grasped as real have been listed and pointed out to be non-substantial. Later, I composed a short poem, ″Appendix to the Diamond Sutra″, to point out that, to complete the list, the following sentence need to be included: Buddha, is non-Buddha, is named ″Buddha″. Now, having comprehended that what Dharma is referring to is simply the totality of direct experiences, how could one comprehend the Diamond Sutra in light of it? The main point is that, from the indivisible and ungraspable character of direct experiences one comprehends that, what all names refer to are not really existing independently in direct experiences but are always inseparable parts of the totality of direct experiences; they are merely distinctions made in human consciousness. In other words, one comprehends that, the ″Not as Non-substantial″ in the argument type ″Three Steps involving Breaking down and Setting up″ is genuinely so. If one′s understanding on ″Not as Non-substantial″ is only a conceptual recognition, then this kind of recognition could be swayed because views could evolve and change. However, comprehension based on direct experiences will recognize the ″Not as Non-substantial″ of all names as unchangeable appearance of reality. Therefore, only with comprehension based on direct experiences will one′s acceptance of teachings in the Diamond Sutra and subsequent practices in accordance with the teachings be solid. May the exposition above help people to comprehend the Dharma reasonings in the Diamond Sutra.
Written in Chinese on September 18, 2023 El Cerrito, California
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