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楞伽经的底牌

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佛学家吵了一千年

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上一期

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我们讲了楞伽经为什么能同时喂养唯识学和禅宗

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这两个看起来完全对立的传统

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但在结尾

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我留了一个扣子

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阿赖耶识不是终点

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在种子翻涌和投射的背后

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还藏着一层更深的东西

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今天

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我们要打开那层东西

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哈喽

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大家好

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我是王利杰

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在之前唯识学的十一期深潜中

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我们一直围绕阿赖耶识做文章

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你现在应该很熟悉它了

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种子存在那里

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现行从那里生起

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轮回的动力在那里运转

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整个意识系统的底座

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就是阿赖耶识

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你看到的 想到的 感受到的每一帧现实

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都是它在投射

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可是楞伽经说了一句话

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这句话在佛学史上引起了一场至今没有结束的争论

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它说

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阿赖耶识

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就是如来藏

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翻译成白话就是

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你以为的那个种子仓库 意识底座

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它还有另一个名字

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叫如来藏

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等等

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如来藏是什么

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我先说说我第一次接触这个概念时的感觉

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那时候我刚读完唯识学的核心文献

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脑子里装满了八识 种子 三自性这些精密零件

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突然翻到一段经文说

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你心里藏着一个佛

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我的第一反应是

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这跟我刚学的那些东西对不上啊

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如来藏这个词

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拆开看

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如来

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就是佛

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藏

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是胎藏的意思

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也可以理解成蕴含 包含

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如来藏的意思就是

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在你心里

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藏着一个佛

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不是你修成佛之后才有

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而是你还在轮回的时候

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佛性就已经在那里了

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只不过被烦恼盖住了

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你看不见

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打一个比方

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你家里有一面老镜子

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镜面本来是干净的

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什么都能照见

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但这面镜子在阁楼上放了几十年

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上面落满了灰

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灰厚到你都忘了它是面镜子

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你以为它就是一块脏木板

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但其实镜子没坏

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灰尘擦掉

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它照样能照

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那面镜子的本来面目

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就是如来藏

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那些灰尘

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就是烦恼 无明 习气

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如来藏的思想在佛教里有很长的历史

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在楞伽经之前

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已经有好几部经讲过这个概念了

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如来藏经 胜鬘经 不增不减经

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都在说同一件事

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你本来就是佛

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只是被遮蔽了

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但这些经典有一个共同的问题

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它们把如来藏讲得太像一个永恒不变的东西了

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你有一个清净本心

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不生不灭

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不垢不净

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本来圆满

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听起来非常美好

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但问题在于

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这太像印度教的梵我思想了

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印度教说什么

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它说你有一个真正的自我

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叫阿特曼

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阿特曼是永恒的 不变的 纯净的

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修行的目的就是找到那个真我

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回归梵

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佛陀当年最核心的教导是什么

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无我

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没有一个恒常不变的自我

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一切法都是缘起的

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没有自性

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你发现矛盾了吗

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如来藏说你本来就有一个清净的佛性

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无我说一切都没有恒常的本质

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这两个说法

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怎么看都像是在打架

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这就是为什么如来藏这个概念

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吓坏了一半佛学家

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中观学派的学者看到如来藏

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第一反应就是

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这不就是佛教版的梵我吗

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你换了一个名字

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把阿特曼改叫如来藏

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把梵改叫法身

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包装变了

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内核没变

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这是印度教的东西被塞进了佛教

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唯识学这边也纠结

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阿赖耶识是核心概念

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它是种子的仓库

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是因果的运行平台

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它本身是中性的

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不善不恶

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随因缘流转

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它不是一个恒常不变的东西

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它每时每刻都在变化

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那如来藏呢

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如来藏被描述为本来清净的 不变的

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具足一切功德的

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一个在变

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一个不变

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一个中性

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一个清净

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一个是种子仓库

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一个是佛的胚胎

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它们怎么可能是同一个东西

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但楞伽经偏偏说了那句话

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阿赖耶识

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就是如来藏

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我自己想了很久

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后来有一天想到一个角度

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突然就通了

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关键在于你要搞清楚

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楞伽经在什么意义上说它们是同一个东西

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它不是在说阿赖耶识和如来藏功能一模一样

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它是在说

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阿赖耶识和如来藏

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是同一个东西的两种状态

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或者更准确地说

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是同一个东西被看见的方式不同

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你想象一下

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你有一台电脑

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用了很多年

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操作系统上安装了无数软件

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感染了各种病毒和木马

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后台跑着一堆你都不知道的进程

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现在它又慢又卡

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动不动就死机

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这台电脑很糟糕

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对吧

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但你要知道

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这台电脑出厂的时候

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是干净的

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操作系统是原始的 纯净的 所有驱动都正常工作的

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那个出厂状态的电脑

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和你现在这台卡死了的电脑

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是同一台电脑

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如来藏就是出厂状态

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阿赖耶识就是你眼前这台装满了杂七杂八东西的电脑

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楞伽经说它们是同一个东西

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不是在说它们的功能一模一样

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它是在说

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你现在这台卡死了的电脑里面

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出厂状态从来没有消失过

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系统盘还在

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你删不掉它

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病毒再多

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也只是运行在它上面

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把病毒清除干净之后

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你看到的不是一台新电脑

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而是一台回到出厂状态的旧电脑

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这是一个非常精微的区分

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因为它同时满足了两个看似矛盾的要求

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从修行的角度看

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你的确有一个可以恢复的清净本性

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你不是从零开始造一个佛出来

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佛不是被制造的

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它是被恢复的

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这满足了如来藏的要求

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但从教理的角度看

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你当下经验到的一切

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包括你以为的自我 你的记忆

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你的情绪 你的世界观

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全是后来装上去的

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没有一个是恒常的

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无明是后来加上去的

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烦恼是后来加上去的

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你执着的那个我

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是后来加上去的

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这满足了无我的要求

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无我说的是

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所有那些后来加上去的东西

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没有一个有自性

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如来藏说的是

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把那些东西全部拿掉之后

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还剩下的那个

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是本来就在的

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你注意到了吗

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它们不矛盾

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它们在说同一件事的不同层面

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但楞伽经做了一件更厉害的事

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它不但把这两个概念缝在了一起

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还直接预判了你可能产生的误解

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经文里有一段话

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佛陀对大慧菩萨说

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大慧

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我说如来藏

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不同于外道所说的那个我

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大慧

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我说如来藏

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有时候叫它空

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叫它无相

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叫它无愿

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为什么我要这样说

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因为有些众生一听到无我就害怕

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他们害怕没有自我

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害怕无处安放自己

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所以我用如来藏这个词

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给他们一个过渡

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让他们有一个台阶可以走上来

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等他们走上来之后

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再跟他们说

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你刚才扶着的那个栏杆

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也要放下

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你有没有感觉到这段话的分量

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佛陀在说

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如来藏是一个善巧方便

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他知道直接跟众生说没有自我太猛了

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很多人接不住

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于是他先说

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你有一个佛性

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它是清净的 本来就在的

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等你建立信心了

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等你开始修了

244
00:08:13,779 --> 00:08:15,053
等你走到深处了

245
00:08:15,258 --> 00:08:16,313
再告诉你

246
00:08:16,339 --> 00:08:18,173
连这个佛性的概念本身

247
00:08:18,539 --> 00:08:19,714
也不要执着

248
00:08:20,406 --> 00:08:22,422
你可能也有过类似的体验

249
00:08:22,766 --> 00:08:25,341
你教一个完全不会游泳的小孩下水

250
00:08:25,766 --> 00:08:28,341
你不会一上来就把他扔进深水区

251
00:08:28,406 --> 00:08:30,821
跟他说水是安全的你别怕

252
00:08:31,287 --> 00:08:32,862
你会先给他一个浮板

253
00:08:33,206 --> 00:08:33,521
你说

254
00:08:33,847 --> 00:08:35,341
抱着这个就不会沉

255
00:08:35,766 --> 00:08:37,162
孩子抱着浮板下了水

256
00:08:37,566 --> 00:08:38,581
踢了几下腿

257
00:08:38,607 --> 00:08:39,861
发现真的不会沉

258
00:08:40,086 --> 00:08:40,601
慢慢地

259
00:08:40,726 --> 00:08:42,461
他对水不那么害怕了

260
00:08:42,647 --> 00:08:43,201
然后你说

261
00:08:43,527 --> 00:08:45,262
现在可以试着松手了

262
00:08:45,695 --> 00:08:47,231
浮板就是如来藏

263
00:08:47,775 --> 00:08:49,111
水就是空性

264
00:08:49,535 --> 00:08:50,731
那个怕水的孩子

265
00:08:50,976 --> 00:08:52,631
就是怕无我的众生

266
00:08:52,976 --> 00:08:56,150
楞伽经把如来藏和阿赖耶识放在一起

267
00:08:56,216 --> 00:08:57,351
等于告诉你

268
00:08:57,376 --> 00:09:00,030
这个浮板和这片水是同一个东西

269
00:09:00,415 --> 00:09:04,734
你以为浮板是实心的 坚固的 可以永远抓着不放的

270
00:09:04,736 --> 00:09:05,710
其实不是

271
00:09:05,856 --> 00:09:07,430
浮板就是水做的

272
00:09:07,496 --> 00:09:09,615
你抓着它的时候它托着你

273
00:09:09,616 --> 00:09:11,790
你松手的时候它还是水

274
00:09:12,732 --> 00:09:16,627
这是楞伽经在如来藏问题上最精彩的地方

275
00:09:17,012 --> 00:09:18,948
它既没有回避如来藏

276
00:09:19,252 --> 00:09:21,251
不像一些中观学者那样

277
00:09:21,252 --> 00:09:24,428
干脆否认如来藏有任何实质意义

278
00:09:24,732 --> 00:09:28,387
它也没有把如来藏讲成一个永恒不变的实体

279
00:09:28,612 --> 00:09:30,668
不像一些如来藏论者那样

280
00:09:30,693 --> 00:09:33,268
把佛性讲成了一个不灭的灵魂

281
00:09:33,732 --> 00:09:35,908
它把两个极端都避开了

282
00:09:36,211 --> 00:09:36,567
它说

283
00:09:36,892 --> 00:09:38,411
如来藏是真实的

284
00:09:38,412 --> 00:09:40,506
但它不是你以为的那种真实

285
00:09:40,652 --> 00:09:41,970
它的存在方式

286
00:09:41,971 --> 00:09:44,307
不是像一块石头那样摆在那里

287
00:09:44,412 --> 00:09:46,346
它更像是水的湿性

288
00:09:46,731 --> 00:09:47,846
你说水是湿的

289
00:09:48,211 --> 00:09:49,187
这是真的

290
00:09:49,292 --> 00:09:51,890
但你不能把湿从水里拿出来

291
00:09:51,892 --> 00:09:53,307
单独放在桌上

292
00:09:53,652 --> 00:09:55,866
湿不是水里面的一个零件

293
00:09:56,012 --> 00:09:57,547
它就是水的本性

294
00:09:57,851 --> 00:09:59,506
如来藏也是这样

295
00:09:59,611 --> 00:10:01,506
它就是阿赖耶识的本性

296
00:10:01,692 --> 00:10:05,387
你不能在阿赖耶识旁边再找一个叫如来藏的东西

297
00:10:05,851 --> 00:10:09,027
你清除了阿赖耶识上面的所有杂染之后

298
00:10:09,091 --> 00:10:10,907
阿赖耶识的本来面目

299
00:10:10,932 --> 00:10:12,106
就是如来藏

300
00:10:12,668 --> 00:10:15,403
有观众在之前的评论区写过一段话

301
00:10:15,788 --> 00:10:16,142
他说

302
00:10:16,548 --> 00:10:19,146
如来藏不是大脑里的某个区域

303
00:10:19,148 --> 00:10:21,043
不是某条神经回路

304
00:10:21,068 --> 00:10:23,082
也不是某种化学物质

305
00:10:23,267 --> 00:10:24,347
它更像是

306
00:10:24,347 --> 00:10:27,203
当你把所有的噪声关掉之后

307
00:10:27,227 --> 00:10:28,803
那个静默本身

308
00:10:29,068 --> 00:10:31,722
不是静默背后还有什么东西在

309
00:10:31,867 --> 00:10:35,163
而是静默本身就是那个本来面目

310
00:10:35,707 --> 00:10:37,323
我常常想起这段话

311
00:10:37,908 --> 00:10:42,362
因为它精准地击中了如来藏和阿赖耶识关系的核心

312
00:10:42,828 --> 00:10:45,722
你不是要在意识的底层再挖一个坑

313
00:10:45,908 --> 00:10:48,082
找到一个叫如来藏的宝贝

314
00:10:48,467 --> 00:10:52,403
你是要把覆盖在意识上面的那些层层叠叠的东西

315
00:10:52,627 --> 00:10:54,163
一层一层揭开

316
00:10:54,908 --> 00:10:55,622
揭完之后

317
00:10:55,948 --> 00:10:57,762
你看到的不是一个新东西

318
00:10:58,068 --> 00:11:00,203
你看到的是它本来的样子

319
00:11:00,907 --> 00:11:04,282
这也是为什么楞伽经在佛学史上如此重要

320
00:11:04,588 --> 00:11:05,562
在它之前

321
00:11:05,628 --> 00:11:08,202
如来藏和唯识是两条平行线

322
00:11:08,508 --> 00:11:11,922
如来藏的经典讲佛性本有 自性清净

323
00:11:12,348 --> 00:11:16,562
唯识的论典讲阿赖耶识 种子流注 因果相续

324
00:11:16,787 --> 00:11:19,442
它们看起来在讲完全不同的事情

325
00:11:19,907 --> 00:11:23,963
楞伽经是第一部明确把这两条线拉到一起的经典

326
00:11:24,307 --> 00:11:24,702
它说

327
00:11:25,067 --> 00:11:26,483
这不是两件事

328
00:11:26,508 --> 00:11:27,802
这是同一件事

329
00:11:28,027 --> 00:11:29,302
你用分析的眼光看

330
00:11:29,628 --> 00:11:31,003
它叫阿赖耶识

331
00:11:31,187 --> 00:11:32,463
你用证悟的眼光看

332
00:11:32,707 --> 00:11:33,843
它叫如来藏

333
00:11:34,403 --> 00:11:36,579
但这场缝合也留下了一个问题

334
00:11:36,883 --> 00:11:39,498
一个到今天都没有完全解决的问题

335
00:11:39,844 --> 00:11:42,699
如果如来藏只是阿赖耶识的本来面目

336
00:11:42,804 --> 00:11:44,918
那如来藏到底是有还是空

337
00:11:45,483 --> 00:11:46,079
你说它有

338
00:11:46,363 --> 00:11:47,319
那无我怎么办

339
00:11:47,804 --> 00:11:48,479
你说它空

340
00:11:48,804 --> 00:11:50,758
那修行到底是在恢复什么

341
00:11:51,204 --> 00:11:52,278
如果什么都空了

342
00:11:52,564 --> 00:11:53,762
恢复也空了

343
00:11:53,763 --> 00:11:56,199
那修行这件事本身有什么意义

344
00:11:56,684 --> 00:11:58,762
楞伽经把这个问题打开了

345
00:11:58,763 --> 00:12:00,179
但没有替你关上

346
00:12:00,684 --> 00:12:02,059
它留了一条裂缝

347
00:12:02,703 --> 00:12:03,982
后来的佛学史

348
00:12:03,983 --> 00:12:06,478
几乎可以被理解为不同学派

349
00:12:06,502 --> 00:12:09,078
在用不同的方式回答这个裂缝

350
00:12:09,502 --> 00:12:10,137
中观说

351
00:12:10,542 --> 00:12:11,757
如来藏是空

352
00:12:12,303 --> 00:12:12,938
唯识说

353
00:12:13,303 --> 00:12:15,757
阿赖耶识转依就是如来藏

354
00:12:16,262 --> 00:12:17,338
如来藏学派说

355
00:12:17,862 --> 00:12:18,897
佛性是真有

356
00:12:19,183 --> 00:12:19,997
不是空

357
00:12:20,583 --> 00:12:21,218
禅宗说

358
00:12:21,542 --> 00:12:22,541
你别讨论了

359
00:12:22,542 --> 00:12:23,178
回去打坐

360
00:12:23,542 --> 00:12:25,478
坐到了自然就知道了

361
00:12:25,902 --> 00:12:27,757
每一个回答都有道理

362
00:12:27,983 --> 00:12:31,037
每一个回答也都被另一个学派批评过

363
00:12:31,502 --> 00:12:32,661
一千多年来

364
00:12:32,662 --> 00:12:35,478
这个问题从来没有被最终裁定过

365
00:12:35,902 --> 00:12:37,917
也许它不需要被裁定

366
00:12:38,223 --> 00:12:40,157
也许这条裂缝本身

367
00:12:40,183 --> 00:12:42,997
就是楞伽经留给我们最珍贵的东西

368
00:12:43,379 --> 00:12:44,515
你试着想一下

369
00:12:44,940 --> 00:12:47,155
你现在正在经验一个世界

370
00:12:47,420 --> 00:12:50,454
这个世界里有颜色 声音 情感

371
00:12:50,780 --> 00:12:52,635
记忆 对未来的期待

372
00:12:52,979 --> 00:12:55,138
在我们之前建立的框架里

373
00:12:55,140 --> 00:12:57,994
这些全是阿赖耶识投射出来的

374
00:12:58,260 --> 00:12:59,094
种子翻涌

375
00:12:59,379 --> 00:13:00,635
变成你的经验

376
00:13:00,979 --> 00:13:01,854
但如果有一天

377
00:13:02,300 --> 00:13:04,194
所有种子都净化了

378
00:13:04,339 --> 00:13:05,935
所有投射都停了呢

379
00:13:06,499 --> 00:13:07,895
那时候剩下的是什么

380
00:13:08,923 --> 00:13:09,939
你说不知道

381
00:13:10,011 --> 00:13:10,811
对

382
00:13:11,003 --> 00:13:12,059
你说不出来

383
00:13:12,324 --> 00:13:14,083
因为一旦你说出来了

384
00:13:14,084 --> 00:13:15,418
那个说出来的东西

385
00:13:15,564 --> 00:13:17,219
就又变成了一个概念

386
00:13:17,283 --> 00:13:20,699
又变成了阿赖耶识上面的一层新的投射

387
00:13:21,737 --> 00:13:22,553
如来藏

388
00:13:22,697 --> 00:13:24,793
也许就是那个你说不出来的东西

389
00:13:25,298 --> 00:13:26,673
它不是一个答案

390
00:13:27,097 --> 00:13:28,352
它是一个指向

391
00:13:28,857 --> 00:13:29,932
它指向的方向

392
00:13:30,298 --> 00:13:32,112
你只能自己走过去看

393
00:13:32,767 --> 00:13:33,282
下一期

394
00:13:33,527 --> 00:13:34,941
我们离开楞伽经

395
00:13:34,966 --> 00:13:38,662
进入另一部在中国佛教史上影响深远的论典

396
00:13:38,806 --> 00:13:40,142
大乘起信论

397
00:13:40,367 --> 00:13:42,301
它做了一件更大胆的事

398
00:13:42,446 --> 00:13:45,542
它把如来藏 阿赖耶识 真如心

399
00:13:45,566 --> 00:13:47,821
这三个概念彻底打通了

400
00:13:47,926 --> 00:13:48,841
只用了四个字

401
00:13:49,167 --> 00:13:50,341
一心二门

402
00:13:50,527 --> 00:13:51,201
我是王利杰

403
00:13:51,487 --> 00:13:52,581
我们下期见