灵性哲学
[世界佛教论坛论文] 《浅论〝佛教超越界限〞》 BY 薄伽梵 智及维摩诘
发布时间:2016年03月02日 21:16:41   发布作者:本網   点击次数:1906

masterwang1.jpg

世界佛教论坛

《论文》

浅论〝佛教超越界限〞 

薄伽梵 智及维摩诘 

  2009.1.28


  内容提要:   

  〝佛教超越界限〞是佛教诠释学意义上的〝超越界〞(transcendence)。

  此〝超越界〞是肇源法性,是宇宙实相,是宇宙灵性,是宇宙道德,是宇宙意志,是宇宙生命。  

  因此,〝超越界〞不能如客体一般,被当作认知对象在六识的层面去获得〝知识〞。其〝真实性〞,也不能够如世间法的文字学、语言学、修辞学、历史学、逻辑学那样加以考量。因此所谓的〝超越界〞是〝存有的本源〞。在佛教诠释学意义上的〝存有〞,是指肇源法性。  

  佛教诠释学意义上的圣密宗〝超越界〞诠释学意义上的升起大用,是指佛梵持明薄伽梵古梵密解脱学。  

  佛教诠释学意义上的肇源法性,当肇源法性升起大用的时候,被称之为〝佛性〞、〝法性〞、〝阿达尔嘛佛如来〞、〝普贤王佛如来〞、〝毗卢遮那佛如来〞、〝薄伽 梵〞、〝梵〞……名相繁多,〝肇源法性〞是权用的名相,前述众多的名相,也都是薄伽梵古梵密佛梵持明传统所权用的名相,祂们亦都是佛教诠释学意义上加以阐 发的〝产物〞。

  佛教诠释学意义上的〝超越界〞是包容一切者。按照对〝超越界〞不同的经验,能分别称之为〝存有〞、〝实在〞、〝神〞、或〝上帝〞,但是没有其中哪一个称谓能完全地把握祂,因此不能轻易将〝超越界〞与上帝认同。  

  佛教诠释学意义上的〝超越界〞,显示有密码的特性。此密码就是中国汉传密宗-圣密宗金刚禅佛教所指的〝圣密十法界〞的〝曼荼罗〞和遍布〝六宇宙〞的〝三密陀罗尼〞。因此,从这个意义上讨论,佛教诠释学意义上的〝超越界〞。大圣 佛祖在古天竺亲自构建的佛梵持明密教薄伽梵古梵密,圣教十二乘判教,对于佛教的教相、事相、戒相、圆相,实行〝超越界〞诠释,实行密码诠释,以解读圣教的宇宙密义。  

  佛教诠释学意义上的超越界,非与之瑜伽实践的众生不易明白。佛教行者则赖以运用密码语境体系的工具,瑜伽于超越界,而圣密宗超越界密码群体构成了圣密宗超越界话语境界。密码非超越界本体,由是,圣密十法界曼荼罗和六宇宙三密陀罗尼,也非超越界之本体。佛教行者借用圣密宗超越界密码群体,使超越界之灵性显露,通过佛教教相的指引,运作此密码语境体系的工具,帮助救渡沐浴众生,直达宇宙实相、直面本体,臻致究竟解脱。  

  佛教诠释学意义上的〝佛教超越界限〞是 大圣 佛祖〝无我〞解脱学实相、存在的依据。因而,佛教诠释学意义上的〝超越界〞的〝密码〞的曼荼罗、陀罗尼修持、瑜伽、应用而成为救渡众生、解脱众生的必不可少的要件。

  古 天竺婆罗门教〝梵〞的理念,具有太多神话的成份,原初的神话尚未成为定形的信理,〝梵〞的理念尚非理性化的陈述,亟需梵密码的开发,梵具有天然的脆弱性,  大圣 佛祖将其进行〝革命性〞的改变。由是, 大圣 佛祖极终善性的慈悲和智慧所创导的薄伽梵古梵密佛梵持明密教创立。

  通过佛教诠释学的〝佛教超越界限〞的讨论,安立全球伦理,争取世界和平、达到全人类的和谐,晋致和平共进,多元共存的期盼。   

  关键词:超越界 梵 佛梵持明 薄伽梵古梵密  话语境


  Brief Discussion of “Buddhism Beyond Boundaries”

  Content Summary:

  “Buddhism Beyond Boundaries” is the “transcendence” of Buddhist hermeneutics.

  This “transcendence” is primordial Dharma nature, cosmic reality, cosmic spiritual nature, cosmic morality, cosmic will, and cosmic life. Therefore, “transcendence” cannot be understood within the six levels of consciousness as an object. Its reality also cannot be considered by worldly philology, linguistics, history or logic. Hence, “transcendence” is the “root source of existence”. In terms of Buddhist hermeneutics, “existence” refers to primordial Dharma nature.  

  The generated great application of Holy Tantra Esoteric Buddhism’s “transcendence” hermeneutics under Buddhist hermeneutics is the cosmic science of Liberation of Fo-Fan-Chi-Ming Bhagavan Gu-Fan-Mi.  

  “Primordial Dharma Nature” is merely a term used for convenience. As to the numerous labels of great application arising from primordial Dharma nature, such as “Buddha nature”, “Dharma nature”, “Ahdharma Buddha Tathagata”, “Samantabhadra Buddha Tathagata”, “Vairocana Buddha Tathagata”, “Bhagavan”, “Fan (Brahma)”, they are not merely convenient terms in the Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming tradition, they are also “products” of Buddhist hermeneutics.

  The meaning of “transcendence” within Buddhist hermeneutics is the all-encompassing one. Based on different experiences towards “transcendence”, there can be further descriptions of “existence”, “reality”, “deities”, or “God”.  However, not a single description can fully grasp It. Therefore, one must not easily identify “transcendence” in the same way as God.  

  Within the purport of Buddhist hermeneutics, the term “transcendence” displays the attributes of secret codes. The “forms of teachings”, “forms of yoga”, “forms of discipline” and “forms of perfection” language realms of series of Holy Tantra Esoteric Buddhism visions like the “Mandalas” of “Holy Tantra Ten Dharma Realms” and “Tri-Tantra Dharani” throughout the “Six Universes” as referred to by Holy Tantra Esoteric Buddhism, are precisely representative groups of secret codes.  

  Therefore, we are discussing “transcendence” of Buddhist hermeneutics with such connotation. The Fo-Fan-Chi-Ming Tantrayana Buddhism, Bhagavan Gu-Fan-Mi, Classification of Twelve Vehicles of Holy Teachings, personally established by Great Holy Sakyamuni Buddha in ancient India , towards the forms of teachings, yoga, discipline and perfection of Buddhism, has been carrying out “transcendence” annotations and secret codes decoding, in order to explain the cosmic tantric meanings of the Holy Teachings.  

  “Transcendence” of Buddhist hermeneutics is not easily understood by sentient beings not in yoga practice with It. Buddhist practitioners rely on the use of tools of secret codes language realm systems, to yoga in “transcendence”, and Holy Tantra Esoteric Buddhism’s “transcendence” secret codes groups compose Holy Tantra Esoteric Buddhism’s “transcendence” language realms.  Secret codes are not in themselves “transcendence”. Therefore, Holy Tantra Ten Dharma Realms’ Mandalas and Six Universes’ Tri-Tantra Dharani are also not “transcendence” Itself. Buddhist practitioners borrow Holy Tantra Esoteric Buddhism’s transcendence secret codes groups, manifesting the spirituality of transcendence.  Through guidance of Buddhism’s "forms of teachings" operating these tools of secret codes language realm systems, and to save, help, deliver and bathe sentient beings; directly attaining cosmic reality, directly encountering noumenon, eventually reaching ultimate liberation. 

  “Buddhism Beyond Boundaries” within Buddhist hermeneutics is the basis of the reality and existence of the Great Holy Sakyamuni Buddha’s cosmic science of “selfless” liberation. Therefore, the “secret code” mandalas and dharani meditation yoga of “transcendence” within the connotation of Buddhist hermeneutics have been utilised as the indispensable tools for saving, delivering, and liberating sentient beings.

  The concept of “Fan (Brahma)” of ancient Indian Brahmanism included too many elements of mythology. Before the original mythology became settled doctrine, the concept of “Brahma” was not yet a rationalised description, it urgently needed the development of “Brahma” secret codes. “Brahma” possessed natural vulnerability. Consequently, the Great Holy Sakyamuni Buddha carried out “revolutionary” reforms and elevation to It. Hence, Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming Tantrayana Buddhism was founded and established under the initiation and guidance of the ultimate virtuous kindness, compassion, and wisdom of the Great Holy Sakyamuni Buddha.  

  Through the Buddhist hermeneutical discussion of “Buddhism Beyond Boundaries”, establish global ethic, strive for world peace, attain harmony of whole mankind, thereby achieve peaceful mutual progress, and sincere hope for multi-coexistence.  

  Key terms:

  Transcendence, Brahma, Fo-Fan-Chi-Ming, Bhagavan Gu-Fan-Mi, language realms 


  浅论〝佛教超越界限〞 

  薄伽梵 智及维摩诘 


  一、 法性意义上而论

  宇宙自有〝超越界〞的存在

  世界文明在近代科技克服空间的距离障碍之前,走的是分途发展的道路,就哲学宗教[01]而言形成了西方、印度、中国三大精神传统。  

  就哲学佛教而言形成为上座部佛教、大乘佛教、金刚乘佛教、Tantrayana佛教等四大精神灵性传统。然而,所要说明的是,诸法平等、无有高下,佛教Tantrayana系佛教Vajrayana自身发展的高级形态,在法性意义上而论,宇宙自有〝超越界〞[02]的存在。  

  中国的上下五千年传统文化营养哺育的,中国汉传密宗──圣密宗金刚禅佛教[後文簡稱〝聖密宗〞]这一颗健硕圣种在澳洲的多元文化政策宽松的人文环境下茁壮成长,以祂二十〝岁〞的年轻风貌,世界大弘,方兴未艾,壮丽媲虹,如日中天。  

  二、安立佛教诠释学意义上的

  佛教圣密宗〝超越界〞诠释学  

  〝圣密宗〞传统的话语系统[03]对佛教经典和理念,作了佛教诠释学[04]意义上的历史性诠释,阐发圣密宗传统的话语系统,从而建立佛教诠释学意义上的佛教圣密宗超越界诠释学[05]。  

  在圣密宗的超越界诠释学中,〝十二乘判教〞[06]认同佛家所有学派的文化价值和宗教价值,认为佛家所有学派的学术不仅是人世间的珍贵学说,而且是全人类所共享的灵性文化瑰宝,诸乘圣教理念可以为当今世界每位普通的现代人所共同拥有的,具有灵性价值的精神生活资源,诸乘圣教之教相超越界诠释学,亦分别为不同根器众生所分享。  

  追溯圣密宗历史,祂—在祖国母亲的怀抱中饱受疼爱,曾经辉煌,开宗大唐,润泽华夏;  

  祂—也曾罹遭法难,千年以降,弱水三万,逍遥胜住,从而圆满显现人间佛教之本色,在神州大地上与无数众生显示了华严圣缘。  

  四川大足山顶上五万余尊塑象,谱写了历史无声的乐章。在远离中国古代王权中心的荒山野林之上,圣密天[07]兰若留馨,祂们不知疲乏地〝站立〞,默默地为历史留下见证。祂们诩诩如生地表现了舍寺融俗、舍僧宝相、蕴道潜真、不堕声色[08]的圣密行者,融化于儒、佛、道、医、武……等民间各行各业之中。  

  神州遍地都是超越界大圣密天[09],将古天竺佛梵持明的薄伽梵古梵密这一人类文化的超越界精神瑰宝[10],中华民族文明的奇葩,遗珍犹存,继往开来。圣密宗以祂百折不挠,慈悲忍辱,智慧般若的佛家圣密宗的超越界灵性品质[11],柔软而顽强的生存艺术,经过十数世纪艰苦卓绝的弘道行持,时轮进达超越界新纪千禧[12],终于屹立于世界学术之林。  

  圣密宗强调佛家学术参与当代世界哲学对话置身其中的必要性,参与对话的过程同时也是佛学教证双圆、权实相融的过程。  

  圣密宗以自身发展的经验认为:佛学不可能永远保持一种形态,必定会在不同的历史条件之下,于不同国家的文化土壤、不同时空中,发展出与之相应的超越界新形式来。事实上,全球历史的进程,世界佛教历史的发展,都已经证明了这一点。延绵不断的未来岁月,必将进一步证明这一论点。  

  三、WBSY第五次代表大会主题〝佛教超越界限〞

  年会 全球高僧代表讨论〝超越界〞  

  WBSY世界佛教青年僧伽会第五次代表大会。在2008年12月4日∼5日于澳洲、Tasmania塔州、Hobart殊胜召开。主题为〝佛教超越界限〞,年会时轮殊胜,获得宇宙灵性加持,诸天显瑞,无比神圣;云洒甘霖,降大吉祥,人天欢喜,圆满闭幕。为人类文明史谱写了佛教诠释学意义上的圣密宗超越界诠释学教证双昭的壮丽诗篇,伟大宇宙以显现异常天象之超越界形式,直接讴歌了圣者们超越界灵性觉悟,伟大宇宙直接参与人类精英们和平、和谐的超越界灵性成就 [13]的构建。这一史实提示人们, 尤其是提示全世界佛教徒的生命信息是:  

  佛教的信仰者们,佛教内部不同流派之间的超越界精神对话[14](宗教会遇Encounter of Religions )是何等重要,瑜伽行者之间的灵性交流,将是对佛教圣典的深刻理解和究竟实践, 大圣 佛祖华严圣教现代演绎为济渡众生带来切实受用、方便稳实和无上殊胜的神圣超越界飞跃。  

  主题为〝佛教超越界限〞的大会,是对于佛教诠释学意义上的超越界诠释学之确认。  

  〝佛教超越界限——团结、和谐、和平、智慧、慈悲之拓展领域〞的WBSY第五届世界佛教青年僧伽代表大会,期待以世界佛教青年僧伽的大团结、大和谐,相应全球佛教教界、学界之大团结、大和谐,进而相应全世界宗教界、学界之大团结、大和谐,晋达推动世界和平。  

  全球化[15]是当前世界最重要的超越界主流趋势,其影响层面广及哲学、心理学、政治学、经济学、科学、宗教与文化等各个思想灵性领域。  

  探索宗教超越界伦理对话[16]的知识论基础,构想通过宗教超越界灵性对话, 以建构超越界世界伦理:意识到人们必须有共同的超越界伦理标准。超越界伦理标准对信教和不信教的人都应具有普遍适用的价值。 

  全人类应该清醒地认识到:

  如果没有超越界的全球世界伦理,则没有人类的共同生活;[17]

  如果没有宗教之间的超越界对话,则没有宗教之间的超越界和平 [18]  

  如果没有宗教之间的超越界和平,则没有各国之间的超越界和平; [19] 。  

  宗教超越界和平对话是宗教和谐的基础与建构世界超越界伦理的起点[20]。  

  依全人类生存的需要, 各大型宗教团体以及希冀未来生活于此同一星球之群体世界,应就关于人的生命形成共同哲学伦理的超越界基本共识和准则。在具有新时代的人性意识、生命意识的灵性高度上做出贡献,即对人的基本价值与生命质素的精神信念作出反省,形成共识, 这是全球化与多元化的当代脉动之超越界伦理基本要求,也是当代宗教实践的主要课题 [21] 。

  四、再论佛教诠释学意义上的佛教圣密宗

  〝超越界〞诠释学之〝超越界〞圣密义  

  此超越界是肇源法性[22],是宇宙实相,是宇宙灵性,是宇宙道德,是宇宙意志,是宇宙生命。[23]因此,超越界不能视如客体对像在六识的层面去获得认知。其〝真实性〞[24],也不能视如世间法的文字学、修辞学、语言学、历史学、逻辑学那样加以考量。因此所谓的超越界是〝存有的根源〞。在佛教诠释学意义上的〝存有〞,是指肇源法性。肇源法性通过升起大用,显示法性是〝其大无外、其小无内〞、〝无所不在〞、〝遍一切处〞。   

  上述问题的取材考量上,〝持明密教〞[25]及〝梵〞[26],既是意趣颇深的宇宙题材,也是佛教超越界诠释学概念。不论婆罗门教或佛教,两种宗教的教相要典、教法理念都自然相融于〝持明密教〞及〝梵〞,藉此探究彼此的教相、事相、戒相、圆相[27],并与之比较,方便而令人兴趣盎然。 

  此外,佛教的〝持明密教〞及婆罗门的梵之间的重要教义有着〝既对立又统一〞的辩证关系,他们两者是不联续的整体[28]:前者的〝无我〞思想一般被视为大别于后者《奥义书》传统的〝梵—我合一〞[29]思想;但是又可以见到上座部佛教的经典之中,佛教的实践理论亦不乏以〝梵〞为目,在四《阿含经》中关于〝梵〞的记载俯拾皆是:〝梵行〞或〝四梵住〞(慈悲喜舍),甚至 大圣 佛祖亦自称为〝大梵〞,乃至臻极:薄伽梵。

  故而,本文将藉由〝持明密教〞及〝梵〞的交涉,对佛教的诠释学问题,提出佛教诠释学意义上的圣密宗超越界诠释学,并作试行初步的反省[30]。

  〝肇源法性〞是权用的名相,肇源法性升起大用的时候,被称之为〝佛性〞、〝法性〞、〝阿达尔嘛佛如来〞、〝普贤王佛如来〞、〝毗卢遮那佛如来〞、〝薄伽梵〞、〝梵〞……名相繁多,也祂们不仅仅是薄伽梵古梵密佛梵持明传统所权用的名相,亦都是佛教诠释学意义上的〝产物〞[31]。

  佛教诠释学意义上的超越界义指包容一切者。按照对超越界不同的经验,能分别称之为〝存有〞、〝实在〞、〝神〞、或〝上帝〞,但是没有其中哪一个称谓能完全地把握祂,因此不能轻易将超越界与上帝一并认同。  

  佛教诠释学意义上的圣密宗〝超越界〞诠释学意义上的升起大用,是指佛梵持明薄伽梵古梵密解脱学。    

  五、佛教诠释学意义上的佛教圣密宗〝超越界〞

  诠释学之〝超越界〞圣密义升起大用的意义  

  佛教诠释学意义上的佛教圣密宗超越界诠释学之超越界圣密义升起大用的意义指:殊胜宇宙灵性美学,圣密绶纪灵性盛宴。[32]  

  佛教诠释学意义上的超越界名相,显示有密码的特性。圣密宗所指的〝圣密十法界〞的〝曼荼罗〞和遍布〝六宇宙〞的〝三密陀罗尼〞等系列圣密宗视域之下的教相、事相、戒相、圆相话语境界,系具代表性的圣密宗超越界密码群体。[33]

  因此,从这个意义上讨论,佛教诠释学意义上的超越界。大圣 佛祖在古天竺亲自构建的佛梵持明密教薄伽梵古梵密,圣教十二乘判教,对于佛教的教相、事相、戒相、圆相,实行超越界诠释,实行密码诠释,以解读圣教的宇宙密义[34]。  

  佛教诠释学意义上的超越界,非与之瑜伽实践的众生不易明白。佛教行者则赖以运用密码语境体系的工具,瑜伽于超越界,而圣密宗超越界密码群体构成了圣密宗超越界话语境界。密码非超越界本体,由是,圣密十法界曼荼罗和六宇宙三密陀罗尼,也非超越界之本体。佛教行者借用圣密宗超越界密码群体,使超越界之灵性显露,通过佛教教相的指引,运作此密码语境体系的工具,帮助救渡沐浴众生,直达宇宙实相、直面本体,臻致究竟解脱[35]。  

  佛教诠释学意义上的〝佛教超越界限〞是 大圣 佛祖〝无我〞解脱学实相、存在的依据。因而,佛教诠释学意义上超越界的〝密码〞曼荼罗、陀罗尼修持瑜伽,应用而成为救渡众生、解脱众生的必不可少的要件。[36]  

  古天竺婆罗门教〝梵〞的理念,具有太多神话的成份,原初的神话,朴素的教相尚未成为定形的信理,〝梵〞的理念尚非究竟理性化的圆满陈述,亟需梵密码的开发,梵具有天然的脆弱性, 大圣 佛祖将其进行〝革命性〞的改革和升华。[37]  

  《奥义书》将轮回与梵我等思想系列结合成纯熟圆融的修行解脱论,尊重传统的《吠陀》经典,但是不重视其祭祀,而强调修行与实践的自我。[38]  

  解读〝梵〞的本义和祂的衍生的意义,窥探佛教超越界的诠释学问题。佛教与婆罗门教相遇,佛教对〝梵〞分别采取〝扬弃〞、〝提升〞的立场,既批判印度传统婆罗门意义下的〝梵〞理,指其并非究竟解脱,又同时肯定修习佛教意义之下所安立的佛梵法门系解救众生烦恼苦难的圆满究竟解脱[39]。〝梵〞被 大圣 佛祖所融契、升华,而亲自授意曼殊师利佛和 薄伽梵至极维摩诘初成立持明密教,[40]从而胜解〝持明〞圣义[41]。  

  六、全人类和谐,和平共进,多元共存的期盼  

  大圣 佛祖以华严圣缘指引救渡婆罗门,究极言之,婆罗门论师们皈依圣教的初衷始于对梵天法门的心路探寻。婆罗门追索宗教真理的兴趣,是基于对梵天法门〝究竟如何〞的关怀而并不在于对 大圣 佛祖教法的本身,在这情况下,佛教的诠释必然对于传统婆罗门教的宗教文本采取〝破〞的进路成为首选,从而解消婆罗门教统谱系的虚妄性[42] 。  

  为使婆罗门上上上胜根[43],参与熟悉佛教自身教法,继而采取〝立〞的进路,以婆罗门教话语境界书写 大圣 佛祖安立的神圣教相、事相、戒相文本的内涵,以使行者求证 大圣 佛祖的究竟圆相,以达到救渡、调伏婆罗门的慈悲目的[44]。  

  初期佛教经典,重点于佛教诠释学意义下之梵法的深入探讨,诠释虽然在婆罗门习用语言下进行陈述,但是,实际已步入佛教自身意义关怀下的超越界诠释话语境界。经过佛教超越界诠释学的有效步骤,周密安排,解构〝梵〞的本义和祂的衍生的意义,说明佛教与婆罗门教天竺相遇之时空交会,乃是宇宙超越界无相的殊胜安排[45] 。  

  由是,佛教得以对〝梵〞采取扬弃、提升的历史机遇,既批判印度传统婆罗门意义下的〝梵我合一〞为非究竟、非圆满解脱,又教授引导行者,修习佛教诠释学意义所安立的〝梵〞法,为解除众生无边苦难的究竟解脱昭示了超越界的〝无我〞光明大道 [46] 。  

  由是, 大圣 佛祖极终善性的慈悲和智慧所创导的薄伽梵古梵密持明密教创立 [47] 。  

  古天竺的历史告诉我们,不同宗教的融合、和谐,通过超越界的灵性指引,是完全可能实现的。大圣 佛祖住世之时已经为我们做出了光辉榜样 [48] 。

  超越界的灵性指引于个人而言,是宇宙灵性的觉悟、宇宙实相的直面、宇宙能量的体察、宇宙道德的信受、宇宙大爱的沐浴、宇宙法性的融契、宇宙生命的实证。超越界的灵性指引构建全球伦理,于全人类而言,令能动的维护世界和平、使之全人类和谐、令地球居民生活于宇宙大爱的喜悦之中 [49] 。  

  通过佛教诠释学的〝佛教超越界限〞的讨论,安立全球伦理,争取世界和平、达到全人类的和谐,晋致和平共进,多元共存的期盼[50] 。  

  〝佛教超越界限〞、〝超越界〞抑或〝佛教诠释学意义上的圣密宗超越界诠释学〞,都是大题目,拙文仅仅是此系列命题的短暂前言,充作《论文》。限制于篇幅,许多方面只能点到即止,恕未展开讨论,祈求方家教政。在此亦感谢诸位进入圣密宗佛教超越界诠释学的话语体系,略做信步浏览。 

  Brief Discussion of “Buddhism Beyond Boundaries” 

  Bhagavan Zhi-Ji Vimalakirti

  1.  In terms of the meaning of Dharma nature, “transcendence” exists naturally in the universe

  Before modern scientific technology had overcome the obstacle of spatial distance, the development of world civilisation was carried out on divided paths. In respect of philosophical religion [01], the three great spiritual traditions of the West, India and China were formed.

  With philosophical Buddhism, the four great mental spiritual traditions of Theravada Buddhism, Mahayana Buddhism, Vajrayana Buddhism and Tantrayana Buddhism were formed. However, what needs to be emphasised is that all Dharma are equal – high or low is irrelevant. Buddhist Tantrayana is the advanced form of the self development of Buddhist Vajrayana. In terms of the meaning of Dharma nature, transcendence [02] exists naturally in the universe.

  Chinese Han Transmission Tantrayana Buddhism – Holy Tantra Jin-Gang-Dhyana Buddhism (subsequently shortened to “Holy Tantra Esoteric Buddhism”) had been nurtured by the sustenance of 5,000 year traditional culture in China . This healthy and large holy seed has thrived and grown strongly in the tolerant humane environment of the multicultural policy of Australia . Featuring His 20 “year old” young style, His extensive worldwide Dharma dissemination, under irresistible momentum and as brilliant and magnificent as a rainbow, is like the sun at high noon.

  2. Establish a Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

  The traditional language systems [03] of Holy Tantra Esoteric Buddhism had undertaken historical Buddhist hermeneutical [04] annotations of Buddhist scriptures and principles, and established a Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics [05].

  Within the transcendence hermeneutics of Holy Tantra Esoteric Buddhism, the “Twelve Vehicle Classification of Buddhism” [06] identifies all the cultural and religious values of all Buddhist schools. The learning of all Buddhist schools is regarded as not merely precious doctrines of humanity; they are spiritual rare treasures shared by all mankind.  The holy teachings of all vehicles can be kept by each and every ordinary modern people of the world. Having mental life resources with spiritual value, the teaching forms – the transcendence hermeneutics of the holy teachings of all vehicles, are also shared by sentient beings of various root capacities.

  Tracing the history of Holy Tantra Esoteric Buddhism, He – was fondly loved in the embrace of the motherland, once brilliant, founded the school in the Great Tang Dynasty, enriching China ;

  He – Holy Tantra Esoteric Buddhism – had come across Dharma disasters, and for over a thousand years, encountered difficulties and hardships, yet still freely and supremely passed on, thus perfectly manifested the true quality of Buddhism among mortals, showing the Avatamsaka Arya Pratyaya (hua yan holy condition/connection) to countless sentient beings of China .

  More than 50,000 statues on the mountaintop of Dazu in Sichuan province have composed a historical and silent musical movement. On the desolate mountain and forest far away from the ancient Chinese imperial power centre, Sheng Mi Tians [07] (outdoor Buddha statues) arannyas left their good names, untiringly “standing” there to silently bear witness for history. They are vividly exhibiting Holy Tantra practitioners who relinquish the temple to mingle with the public, give up the Sangha gem form, hide the path and submerge the reality, do not descend to sound and form [08], blend in with all trades and professions including Confucianism, Buddhism, Taoism, medicine, martial arts etc. among the commoners.

  Throughout China , transcendence great Sheng Mi Tians [09] are everywhere.  They have, for this human cultural transcendence spiritual rare treasure of ancient Indian Fo-Fan-Chi-Ming Tantrayana Buddhism’s Bhagavan Gu-Fan-Mi, the scarce wonderful blossom of the civilisation of the Chinese race, retaining the past treasures and carrying on the heritage so as to pave way for future generations.  Through Buddhist Holy Tantra Esoteric Buddhism transcendence spiritual qualities [11], being undaunted by repeated setbacks, of kindness, compassion and endurance, of prajna wisdom, in possession of the flexible but indomitable art of survival, after more than a dozen centuries of extreme hardships and difficulties in the implementation of disseminating the path, after the time wheel has entered the transcendence new millennium [12], Holy Tantra Esoteric Buddhism eventually stands high among learning disciplines of the world.

  Holy Tantra Esoteric Buddhism emphasises the essentiality of Buddhist learning disciplines to play a part in dialogues with contemporary world philosophies. The process of partaking in dialogues is concurrently also the process of Buddhist learning disciplines proceeding with self-remoulding and the development of themselves.

  With the experience of self development, Holy Tantra Esoteric Buddhism recognises that: Buddhist learning disciplines can never keep at a certain form forever. Under different historical conditions, at the cultural soil of different countries, in different time-space, they are bound to develop to their corresponding transcendence new forms. In fact, the progress of world history and the development of world Buddhist history have already proven this point. As time continues, the future will definitely further prove this issue.

  3. WBSY 5th Annual General Conference themed Buddhism Beyond Boundaries

  Worldwide eminent monk delegates discussed “transcendence”

  World Buddhist Sangha Youth (WBSY) 5th Annual General Conference, themed Buddhism Beyond Boundaries, supremely convened on 4th – 5th of December, 2008 in Hobart, Tasmania, Australia, received cosmic spiritual blessings, time-wheel supreme, ambrosia nectar sprinkled from the clouds above, auspicious phenomena of multiple deva, great auspiciousness descended, immeasurably holy, joy to human and deva, and concluded in perfection. Magnificent verses depicting the brilliance of both doctrines and realisations of Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics were composed for human civilisation history.  The great universe displayed celestial phenomena to directly sing praises that holy beings possessed spiritual enlightenment of transcendence, the great universe directly participated in mankind’s peaceful and harmonious spiritual achievement of transcendence [13]. This historical fact prompts people, especially Buddhist of the entire world, that the message of life is:

  Important are the transcendence spiritual dialogues [14] (Encounter of Religions) between Buddhist devotees, between different traditions within Buddhism. The exchange between yoga practitioners will bring practical benefit, convenience, stability and a supreme transcendence holy leap in the understanding of Buddhist Holy Scriptures and practising the deliverance of sentient beings by the Great Holy Sakyamuni Buddha.

  The conference, themed Buddhism Beyond Boundaries, is a transcendence hermeneutical confirmation of Buddhist hermeneutics.

  The 5th WBSY Annual General Conference, Buddhism Beyond Boundaries – Scope of Unity, Harmony and Development, looks forward to the great unity and great harmony of young Buddhist Sangha of the world to push forward the great unity and great harmony of Buddhist circles and academics of the world, and then push forward the great unity and great harmony of religious circles and academics of the world, thereby further promoting world peace.

  Globalisation [15] is the most important transcendence major trend on earth at present; aspects extensively influenced are various mental and spiritual domains including philosophy, psychology, political science, economics, science, religion and culture, etc.

  To explore the knowledge base of religious transcendence ethical dialogues [16], to conceive through religious transcendence spiritual dialogues to build transcendence global ethic: realising that people must have some common transcendence ethic. Transcendence ethic should be applicable to religious devotees and those without religious beliefs alike.

  All mankind should clearly recognise:-

  If there is no transcendence international global ethic, there will be no human community living; [17]

  If there is no transcendence peace among religions, there will be no transcendence peace among countries; [18]

  If there is no transcendence dialogue among religions, there will be no transcendence peace among religions [19].

  Religious transcendence peaceful dialogue is the foundation for religious harmony and the starting point of constructing global transcendence ethic [20].

  On the adoption criteria of human ethic, all large scale religious groups should, regarding human life, form a transcendence basic consensus of community living within a global community.

  Contribution at the spiritual high level, which possesses human nature consciousness and life consciousness of the new era, namely, to draw a summary and consensus of the major beliefs on human’s basic values and basic needs.  This is the transcendence ethical basic requirement within the current pulsation of globalisation and diversification, and is also the major topic for study of contemporary religious transcendence practice. [21]

  4. Further discussion on the “transcendence” Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

  This transcendence is primordial Dharma nature [22], cosmic reality, cosmic spiritual nature, cosmic morality, cosmic will, and cosmic life. [23] Therefore, transcendence cannot be understood within the six levels of consciousness as an object. Its reality [24] also cannot be considered by worldly philology, linguistics, history or logic. Hence, transcendence is the “root source of existence”. In terms of Buddhist hermeneutics, “existence” refers to primordial Dharma nature. Primordial Dharma nature, through the generation of great application, shows that Dharma nature is “so large, nothing without; so small, nothing within”, “omnipresent” and “everywhere”.

  On the consideration and valuing for the choice of materials for the above issue, “Chi-Ming Tantrayana Buddhism” [25](Vidyadhara Tantrayana Buddhism) and “Brahma” are cosmic subject matters with quite deep interest and also Buddhist transcendence hermeneutical concepts. Be it Brahmanism or Buddhism, the teaching forms of essential scriptures and doctrinal principles of the two religions all naturally blend in with “Chi-Ming Tantrayana Buddhism” and “Brahma”, taking the opportunity to explore and compare each other’s forms of teachings, yoga, discipline and perfection [28]. It is convenient and exuberantly interesting.

  Besides, “Chi-Ming Tantrayana Buddhism” and “Brahma” have a dialectical relationship [28] which is “being opposing but continuous” with the important doctrinal principles of Buddhism: on one hand, it is because the selfless idea of Buddhism is generally regarded as greatly different from that of the Upanishad traditional “unity of Brahma and I” [29] idea of Brahmanism; however, it can be seen that within scriptures of Theravada Buddhism, the practical theories of Buddhism are not lacking with “Brahma” as an item. In the four Agama Sutras, the recording of “Brahma” can be easily found: “Buddha brahma-caryā” (pure Buddhist practice) or “catvāro brahma-vihārāh” (maitri (kindness), karuna (compassion), mudita (joy) and upeksa (impartiality)), even the Great Holy Sakyamuni Buddha called Himself “Maha Brahma”.

  Therefore, this text takes the opportunity of involving “Chi-Ming Tantrayana Buddhism” and “Brahma” towards the issue of Buddhist hermeneutics, bringing up Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics and attempting initial reflections [30].

  “Primordial Dharma Nature” is merely a term used for convenience. As to the numerous labels of great application arising from primordial Dharma nature, such as “Buddha nature”, “Dharma nature”, “Ahdharma Buddha Tathagata”, “Samantabhadra Buddha Tathagata”, “Vairocana Buddha Tathagata”, “Bhagavan”, “Brahma”, they are not merely convenient terms in the Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming tradition, they are also “products” of Buddhist hermeneutics [31].

  The meaning of transcendence within Buddhist hermeneutics is the all-encompassing one. Based on different experiences towards transcendence, there can be further descriptions of “existence”, “reality”, “deities”, or “God”.  However, not a single description can fully grasp It. Therefore, one must not easily identify transcendence in the same way as God.

  The generated great application of Holy Tantra Esoteric Buddhism’s transcendence hermeneutics under Buddhist hermeneutics is the cosmic science of Liberation of Fo-Fan-Chi-Ming Bhagavan Gu-Fan-Mi.

  5. The purport of the great application generated by the “transcendence” Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism “transcendence” hermeneutics

  The purport of the great application generated by the transcendence Holy Tantra meaning of Buddhist hermeneutical Holy Tantra Esoteric Buddhism transcendence hermeneutics refers to: “Supreme universal spiritual aesthetics, Holy Tantra prophecy spiritual banquet”. [32]

  Within the purport of Buddhist hermeneutics, the term transcendence displays the attributes of secret codes. The “forms of teachings”, “forms of yoga”, “forms of discipline” and “forms of perfection” language realms of series of Holy Tantra Esoteric Buddhism visions like the “Mandalas” of “Holy Tantra Ten Dharma Realms” and “Tri-Tantra Dharani” throughout the “Six Universes” as referred to by Holy Tantra Esoteric Buddhism, are precisely representative groups of secret codes. [33] Therefore, we are discussing transcendence of Buddhist hermeneutics with such connotation.

  The Fo-Fan-Chi-Ming Tantrayana Buddhism, Bhagavan Gu-Fan-Mi, Classification of Twelve Vehicles of Holy Teachings, personally established by Great Holy Sakyamuni Buddha in ancient India , towards the forms of teachings, yoga, discipline and perfection of Buddhism, has been carrying out transcendence annotations and secret codes decoding, in order to explain the cosmic tantric meanings of the Holy Teachings. [34]



  
 Transcendence of Buddhist hermeneutics is not easily understood by sentient beings not in yoga practice with It. Buddhist practitioners rely on the use of tools of secret codes language realm systems, to yoga in transcendence, and Holy Tantra Esoteric Buddhism’s transcendence secret codes groups compose Holy Tantra Esoteric Buddhism’s transcendence language realms.  Secret codes are not in themselves transcendence. Therefore, Holy Tantra Ten Dharma Realms’ Mandalas and Six Universes’ Tri-Tantra Dharani are also not transcendence Itself. Buddhist practitioners make use of Holy Tantra Esoteric Buddhism’s transcendence secret codes groups, manifesting the spirituality of transcendence.  Through guidance of Buddhism’s “forms of teachings”, Buddhist practitioners operate these tools of secret codes language realm systems to help, save, deliver and bathe sentient beings; thus directly attaining cosmic reality, directly encountering noumenon, eventually reaching ultimate liberation. [35]

  “Buddhism Beyond Boundaries” within Buddhist hermeneutics is the basis of the reality and existence of the Great Holy Sakyamuni Buddha’s cosmic science of “selfless” liberation. Therefore, the “secret code” mandalas and dharani meditation yoga of transcendence within the connotation of Buddhist hermeneutics have been utilised as the indispensable tools for saving, delivering, and liberating sentient beings. [36]


  The concept of “Fan (Brahma)” of ancient Indian Brahmanism included too many elements of mythology. Before the original mythology became settled doctrine, the concept of “Brahma” was not yet a rationalised description, it urgently needed the development of “Brahma” secret codes. “Brahma” possessed natural vulnerability. Consequently, the Great Holy Sakyamuni Buddha carried out “revolutionary” reforms and elevation to It. [37]

  Upanishad combined the thinking series “samsara” and “Brahma and I” etc to a well versed and harmonious practice liberation theory, valuing traditional Veda scriptures, but not attaching importance to offering sacrifices, emphasising the self who follows and practises the theory. [38]

  Understanding the original and derived meaning of “Brahma”, pry into the issue of hermeneutics of Buddhist transcendence. Buddhism and Brahmanism met, Buddhism adopted varied positions of “developing what is useful or healthy and discarding what is not” and “elevating”; while criticising Indian traditional Brahman’s “Brahma” principles, pointing out that it was not ultimate liberation, but concurrently affirm that learning and practising the Brahma Dharma approach established by Buddhism is the perfect liberation which relieves the afflictions and sufferings of sentient beings [39].

  Brahma was blended, integreted and elevated by the Great Holy Sakyamuni Buddha who personally arranged Manjusri Buddha and Bhagavan Zhi-Ji Vimalakirti to establish Chi-Ming Tantrayan Buddhism, [40] thereby supremely explaining the holy meaning of “Fo-Fan” (Buddha Brahma) [41].

  The Great Holy Sakyamuni Buddha guided, saved and delivered Brahmins with Avatamsaka Arya Pratyaya. Ultimately speaking, the initial inclination of Brahmins was still seeking the path of mind to Brahmadeva Dharma approach. Initially, the interest of the Brahmins were based on the concern of the Brahmadeva Dharma approach’s “actually how”, rather than the actual teachings of the Great Holy Sakyamuni Buddha. Under these circumstances, Buddhism’s annotation inevitably adopted an access path of “break” as the first choice towards traditional Brahman religious texts, thereby explaining and eliminating the false nature of the traditional lineages of Brahmanism[42];

  Buddhism’s annotation subsequently adopted an access path of “establish” in order to enable Brahman upper upper upper supreme roots [43] to participate in familiarising Buddhism’s own teachings, using Brahman language realms to write the contents of texts of holy “forms of teachings”, “forms of yoga” and “forms of discipline” established by the Great Holy Sakyamuni Buddha, enabling practitioners to attain and realise the ultimate “forms of perfection” of the Great Holy Sakyamuni Buddha, thus reaching the kind and compassionate purpose of saving, delivering and subduing Brahmins [44].

  Early stage Buddhist scriptures focused on probing deep into the Brahmadeva Dharma approach under Buddhist hermeneutics; although being stated using the language accustomed to by Brahmins, in fact the language realms of transcendence hermeneutics under the care of Buddhism’s own meaning have already been entered. The original and derived meaning of “Brahma” was explained through the effective move and thoroughly considered arrangements of Buddhist transcendence hermeneutics. This is showing that the meeting between Buddhism and Brahmanism was the formless supreme arrangement of the universe [45].  Thus, Buddhism obtained the historical opportunity to discard and elevate “Brahma”; while criticising Indian traditional Brahmanism’s “unity of Brahma and I” as an idea that was not ultimate nor for perfect liberation, but also teaching and guiding practitioners to learn and practise the “Brahma” Dharma approach established by Buddhist transcendence hermeneutics, for the ultimate liberation of relieving boundless sufferings of sentient beings. [46]

  Hence, Bhagavan Gu-Fan-Mi Fo-Fan-Chi-Ming Tantrayana Buddhism was founded and established under the initiation and guidance of the ultimate virtuous kindness, compassion, and wisdom of the Great Holy Sakyamuni Buddha. [47]

  The history of ancient India tells us that, through the spiritual guidance of transcendence, the integration and harmony of different religions is absolutely possible to achieve. The Great Holy Sakyamuni Buddha, while living on Earth, had already demonstrated and set an example for us. [48]

  To the individual, the spiritual guidance of transcendence is cosmic spiritual enlightenment, direct encounter of cosmic reality, perception of cosmic energy, belief and acceptance of cosmic morality, bathing by cosmic great love, blending and contracting with the Dharma nature of the universe and the concrete realisation of cosmic lives. To all mankind, the spiritual guidance of transcendence prepares and constructs global ethic, enables active safeguarding of world peace, renders all mankind harmonious, and lets residents on Earth live in the joy of the cosmic great love. [49]

  Through the Buddhist hermeneutical discussion of “Buddhism Beyond Boundaries”, establish global ethic, strive for world peace, attain harmony of whole mankind, thereby achieve peaceful mutual progress, and sincere hope for multi-coexistence. [50]

  “Buddhism Beyond Boundaries”, transcendence or “Holy Tantra Esoteric Buddhism transcendence hermeneutics of Buddhist hermeneutics” are all big topics.  This article is merely a brief preface of the topic to pose as the Paper. Restricted by the capacity, it is apologised that a lot of aspects can only be lightly mentioned without being opened up and discussed. Experts’ correction and advice are sought and appreciated. You are also being thanked for entering into the language systems of Holy Tantra Esoteric Buddhism’s transcendence hermeneutics and having a browse.


歌曲 - 歌手
0:00