〈佛〉逐句釋義

[The Metahypotheses] The Detailed Interpretation of Buddha

〈佛〉逐句釋義如次：

Here I detailedly interpretation of Buddha as follows:

「佛之形式上定義如次」：

"The formal definition of Buddha is as follows":

形式者，外觀也，係相對於實質而言。實質者，內涵也，此地即為無上正等菩提，梵曰阿耨多羅三藐三菩提。敝僅為凡夫，何德何能要說佛之實質？爰就經典，自其表象，初探一二。

The formality means the appearance, and it is opposite to the substance. The substance means the content, and here we refer it to Anuttara-Samyak-Sambodhi in Sanskrit, which means the supreme perfect enlightenment. I am just a common person, and do I have any good character or any good knowledge to speak of the substance of Buddha? No way, without doubt. So I can only discover something superficial from the sutras.

「知且恰知佛定義者為佛」：

"One is Buddha, if and only if he knows the definition of Buddha":

知且恰知，又曰若且唯若知。若且唯若者，邏輯等價也。孰可知佛，即可成佛，然唯佛知佛，故間有等價。上開定義，乃循環定義，之所以循環，蓋凡夫受無明所障，不能撥雲見日。

"If and only if" is a logical operator for two equivalent sentences. One who understands Buddha becomes Buddha, but only Buddha understands Buddha, so these two sentences are equivalent. The definition is a circular definition. The circular definition is neither a trick nor a mystery, but it is so since we, common people, are obstructed by delusions, thus keep away from the truth.

「除……外，不可……」：

"Excepted as ... one cannot ... ":

除外間者，要件也。雙重否定，是為強調。

The sentences after "excepted as" is the requirements to nirvana. The double negative is to emphasize the uniqueness of the requirements.

「因自身湧現強力意志力迫上開強力意志自我衰變」：

"With certain reasons oneself shows his will to power forcing his will to power itself to decay":

因者，因緣也。凡夫非緣善因，焉能湧現善念？自身者，不以有情為限，日月山河等非有情亦屬之。存在者之持存於世界，乃抵抗變化，而意圖永恆。強力意志，源自尼采，一切存在者無非受強力意志所驅使，爰藉以概括有情非有情之所向。力迫者，使然也，因緣善因而湧現善念，更有積極之傾向。強力意志之自我衰變，乃慾望之自損，又曰自身湧現之滅卻慾望之慾望，猶負回饋。滅卻慾望，雖係善念，非真實之善念，是一時之善念也。

The showing of the will to power is the result, which is caused by the reasons. The good reasons make one show a good will. The good will is only a temporarily good will, rather than a perfectly good will. However, it leads one into a good direction. Oneself is not limited to livings, but includes non-livings, such as the sun and the moon, the mountains and the rivers. A being exists by standing in the world, which means it resists change, and pursues eternity. The theory of the will to power is originated from Nietzsche. Since a will to power drives every being, we can summarize the intentions of beings or of non-beings.

「以其衰變之碎片布置因果模態」：

"Arranging a causal mode with the fragments drawn from the decay of his will to power":

衰變，源自核物理學，藉以類比強力意志之衰變為碎片，猶原子之衰變為微粒。因果模態者，善因之境遇也。何以布置因果模態為必要？蓋強力意志於自我衰變時，再不能驅使自身之所向，倘未事先布置善因之境遇，必迷失於大海。上開布置，既係冀望自身之得救，須以己身強力意志之碎片為之，理所當然。

The theory of the decay originated from nuclear physics, with the word, a will to power decaying to fragments is analogical to an atom decaying to tiny particles. The causal mode here is limited to a circumstance full of good wills. Why is it necessary to arrange a causal mode? Since the will to power, during its decay, cannot drive itself along the correct direction, and if one does not arrange a circumstance full of good wills, he will certainly get lost in the fancy world. Since it is he who wishes himself saved, he shall, of course, arrange the causal mode with his own fragments of his will to power.

「以護送自身在閔可夫斯基時空中重力歸零外」：

"Escorting himself to return to zero gravity in Minkowski's spacetime":

既有善因護送，當可一心專注，逕直佛道。閔可夫斯基時空者，不以四維時空為限，此地即為五濁惡世。一旦自身無質無能，而無強力意志，即在閔可夫斯基時空中重力歸零，遁入空門。

「突破哥德爾界限」

"Break through Godel's boundary":

哥德爾界限，取決於已知多元軸，超乎歌德爾界限者，不可思議，由此可見，哥德爾界限者，可思議與不可思議之界限也。空可思議，亦不可思議，故為哥德爾界限之埠口。自身重力歸零，即非自身，幸於自身滅卻之際，恰自上開埠口突破哥德爾界限，而在若有似無間不確定震盪。

「而至少以維特根斯坦視野窺見佛之實質上定義」：

"Being at least with Wittgenstein's horizon to have a glimpse of the substantial definition of Buddha":

孰有維特根斯坦視野，即見一切可定義與不可定義，從而轉化無明，去除所障，瓦解前開循環定義，窺見佛之實質上定義。

「即無上正等菩提」：

"Anuttara-Samyak-Sambodhi":

在維特根斯坦視野下，一切縱可定義，業已無須定義，蓋萬法歸一而爆炸，是無上正等菩提也。