我同意渔戈的观点：境界是思想的一种描述。我觉得宇宙的本质，不是无境界，宇宙间充满了形形色色、大大小小的境界。量子有量子的境界，细胞有细胞的境界，器官有器官的境界，你我有你我的境界，人群有人群的境界，森林有森林的境界，星云有星云的境界，整个宇宙（上帝或者本神）有它自己的境界。这也就是庄子第一章《逍遥游》中所讲的境界有小大之辨。但不管境界之大小，其本质都是一样的。
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板桥贴的，应该是《心经》中的段落。我觉得佛说空中无色，无受想行识，无眼耳鼻舌身意，不是说宇宙的本质是无境界，而是让我们不要光拘泥于这个物质世界的境界。关于空这个词，梵文中其实有两个词，一个的意思是真空，是无，而另一个，就是指宇宙本质的那种空，那不是真空，不是无，不是无境界。那在感觉上是比我们所熟悉的物质世界要更飘忽不定，难以捉摸，而象我们的梦境一样的东西。下面我再摘一段 The Holographic Universe 一书最后一章 Return to the Dreamtime 中的一些章节：
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n# P3 u E b# `* LBohm's idea that the universe can be viewed as the compound of two basic orders, the implicate and the explicate, can be found in many other traditions. The Tibetan Buddhists call these two aspects the void and nonvoid. The nonvoid is the reality of visible objects. The void, like the implicate order, is the birthplace of all things in the universe, which pour out of it in a "boundless flux". However, only the void is real and all forms in the objective world are illusory, existing merely because of the unceasing flux between the two orders. + |0 N5 V( |% H# |! u; p* n3 G
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In turn, the void is described as "subtle", "indivisible", and "free from distinguishing characteristics. " Because it is seamless totality it cannot be described in words. Properly speaking, even the nonvoid cannot be described in words because it, too, is a totality in which consciousness and matter and all other things are indissoluble and whole. Herein lies a paradox, for despite its illusory nature the nonvoid still contains "an infinitely vast complex of universes." And yet its indivisible aspects are always present. As the Tibet scholar John Blofeld states, "In a universe thus composed, everything interpenetrates, and is interpenetrated by, everything else; as with the void, so with the non-void ---- the part is the whole. ..." J. `" |( }( h& P% t
. w. }' l5 ?0 x: oZen Buddhists also recognize the ultimate indivisibility of reality and indeed the main objective of Zen is to learn how to perceive this wholeness. ..."To confuse the indivisible nature of reality with the conceptual pegeonholdes of language is the basic ignorance from which Zen seeks to free us. The ultimate answers to existence are not to be found in intellectual concepts and philosophies, however sophisticated, but rather in a level of direct nonconceptual experience [of reality]."
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The Hindus call the implicate level of reality Brahman. Brahman is formless but is the birthplace of all forms in visible reality, which appear out of it and then enfold back into it in endless flux. Like Bohm, who says that the implicate order can just as easily be called spirit, the Hindus sometimes personify this level of reality and say that it is composed of pure consciousness. Thus, consciousness is not only a subtler form of matter, but it is more fundamental than matter; and in the Hindu cosmogony it is matter that has emerged from consciousness, and not the other way around. Or as the Vedas put it, the physical world is brought into being through both the "veiling" and "projecting" powers of consciousness. ' k9 w' V. W; X9 ^6 n6 E
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Because the material universe is only a second-generation reality, a creation of veiled consciousness, the Hindus say that it is transitory and unreal, or maya. .... S9 E+ f) q! Q
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Because everything unfolds out of the irreducible totality of Brahman, the world is also a seamless whole, say the Hindus, and it is again maya that keeps us from realizing there is ultimately no such thing as separateness. "Maya severs the united consciousness so that the object is seen as other than the self and then as split up into the multitudinous objects in the universe," says the Vedic scholar Sir John Woodroffe. "And there is such objectivity as long as [humanity's] consciousness is veiled or contracted. But in the ultimate basis of experience the divergence has gone, for in it lie, in undifferentiated mass, experiencer, experience, and the experienced." |
发表于 2010-4-18 22:08:07
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发表于 2010-6-10 17:21:57
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