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In Li Zhi's 焚书 there is a following sentence: "既目前无佛,他日又安得有佛也?若他日作佛时,佛方真有,则今日不作佛时,佛又何处去也?或有或无,自是识心分别,妄为有无,非汝佛有有有无也明矣"

I am confused aboout this triple 有 with 无 at the end. Should it be read like 有有,有无 ("there is what is and what is not") or something like that?

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One way of interpretations is:

非汝佛有                       (而佛)                有有无也
Not your buddha's existence    (That make buddha)    Have existence or non-existence.

So if we briefly translate it to understandable English:

your observation of existences doesn't make buddha have (definition of)existence or non-existence.

And if we put this back into the context of the whole sentence:

既目前无佛,
If there's no buddha right now,

他日又安得有佛也?
then how could buddha exist in another day?

若他日作佛时,佛方真有,
If buddha only exist when (you) practiced it another day,

则今日不作佛时,佛又何处去也?
then where is buddha today when (you) don't practice?

或有或无, 
Exist or non-exist,

自是识心分别,  
that's only your own observation in heart,

妄为有无,   
that falsely declaring existence and non-existence (of buddha)

非汝佛有有有无也明矣   
it's clear that your observation of existences doesn't make buddha have (definition of) existence or non-existence.
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Basically you are right ☆ My interpretation: 有时候称有有时候称无,自然是本意去分开说,妄称有无,而不是那佛有有时有无时(一会儿存在一会儿又不存)的道理便很明显了。

The first and third 有 means "have the quality of", the second 有 is opposite to 无, and they mean "existent" and "nonexistent".

EDIT:

我方才看了整篇文章《焚书•答周西严》,这里做一些改正:

这是一篇驳论文。第一节立靶子,第二节道理论证,第三节类比论证。

驳论点为物物生而有佛性,区别在于自不自知,按今天的话讲,叫开窍不开窍。不开窍的,除了那些个土木瓦石无知觉,贤智愚不肖又太“专情俗世”,都是可以让他开窍的,按原文叫“以佛乘”。

天下無一人不生知,無一物不生知,亦無一刻不生知者,但自不知耳,然又未嘗不可使之知也。惟是土木瓦石不可使知者,以其無情,難告語也;賢智愚不肖不可使知者,以其有情,難告語也。除是二種,則雖牛馬驢駝等,當其深愁痛苦之時,無不可告以生知,語以佛乘也。

作者说了,这不对啊!那人的观点,和自知的就是佛,不自知的就不是佛有什么区别呢?我不晓得那人啊,他前半生干的事情,是出于哪个的主张(意思应该是,所谓佛性是什么东西他知道么),那不就是天天在用而不知道吗?不知道就算了吧,还说目前不敢莽撞地修佛。那么他目前不是佛,来日就能是佛了?来日修佛的时候,要是发现是佛,今日他不修佛他的佛又去哪里了?有的是佛有的不是佛,自然是他存心去区别,随便称有称无,而不是你那佛有的人有有的人没有的道理便很明显了。

據渠見處,恰似有人生知,又有人不生知。生知者便是佛,非生知者未便是佛。我不識渠半生以前所作所為,皆是誰主張乎?不幾於日用而不知乎?不知尚可,更自謂目前不敢冒認作佛。既目前無佛,他日又安得有佛也?若他日作佛時,佛方真有,則今日不作佛時,佛又何處去也?或有或無,自是識心分別,妄為有無,非汝佛有有有無也明矣。

他说自己恐怕还成不了佛,他有胆说自己这辈子成不了人么?我不知道……(一顿推论)……既然能成人,怎么就不能成佛了,还要等哪一天来!天下难道有不是人的佛,不是佛的人么?假如一定要为官成家之后才能去成佛,那就是说成佛要等闲着的时候才可以,那就是说成佛有碍于事业咯。既然这样那你们这些人要去成个什么佛?既然这些个事都能阻碍成佛,那看来,这佛也没什么用处,那不是更加笑死人了?我才稍稍一议,你们就万劫不复了,啧啧啧!

且既自謂不能成佛矣,亦可自謂此生不能成人乎?吾不知何以自立於天地之間也。既無以自立,則無以自安。無以自安,則在家無以安家,在鄉無以安鄉,在朝廷無以安朝廷。吾又不知何以度日,何以面於人也。吾恐縱謙讓,決不肯自謂我不成人也審矣。既成人矣,又何佛不成,而更等待他日乎?天下寧有人外之佛,佛外之人乎?若必待仕宦婚嫁事畢然後學佛,則是成佛必待無事,是事有礙於佛也。有事未得作佛,是佛無益於事也。佛無益於事,成佛何為乎?事有礙於佛,佛亦不中用矣,豈不深可笑哉?才等待,便千萬億劫,可畏也夫!

  • This interpretation make sense-- "非汝佛 有[有时], 有[无时], 也明矣" – Tang Ho Dec 11 '18 at 18:27
  • @TangHo 也一般与前面相连表停顿,其实不是今天的也的意思。所以应该是 非/汝佛有有/有无也/明矣 – Toosky Hierot Dec 12 '18 at 2:08
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Not because your heart has(first有) buddha, there is(second 有) being and no being of buddha(有无)?

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