这个项目最初的缘起只是为了方便抄经从而积累一些资粮和福德。我是个程序员,选择数字化的开源项目抄经也是想用自己的所长为我们体悟佛法做点实际的事。项目所包含的经书不局限于《大藏经》,还包括了我能看到的南传大藏经,一些藏传佛教高僧的汉译作品和当代汉地佛教学者的著述与译作。选材上就全看重要程度和我誊写当时的一些兴趣了,目前的基本原则是优先选择那些被大量引用的经论。在抄写过程中,也尽我所能按照Markdown格式的要求对文章进行了排版,但个人精力所限,疏漏之处在所难免。
随着这个项目的不断积累,我渐渐发现了一些通过读经给我们带来的利益,这也将成为本项目下一步努力的方向:
正如莲池大师在《竹窗随笔》中曾开示读经的利益:
予少时见前贤辟佛,主先入之言,作矮人之视,罔觉也。偶于戒坛经肆,请数卷经读之,始大惊曰:‘不读如是书,几虚度一生矣!’今人乃有自少而壮、而老、而死不一过目者,可谓面宝山而不入者也。又一类,虽读之,不过采其辞,致以资谈柄、助笔势,自少而壮、而老、而死不一究其理者,可谓入宝山而不取者也。又一类,虽讨论,虽讲演,亦不过训字销文、争新竞高,自少而壮、而老、而死不一真修而实践者,可谓取其宝把玩之、赏鉴之、怀之、袖之而复弃之者也。虽然,一染识田,终成道种。是故佛经不可不读。
互联网上学佛人众多,大家在各种网络平台上的探讨给我的收益很大,但讨论过程中的一个问题也十分严重。大家阐述的观点通常分为两部分:一部分有经教所依,另一部分纯为个人体证的阐发,但这两者往往混杂在一起,让读者也是一头雾水。慢慢的甚至变成了看不出是我们在学习佛法,亦或我们在阐发佛意,或者拣选合意的佛理来适应我们?我个人并不反对后人对佛法的阐发,也并不赞成死抱南传巴利藏,然后斥其余一切非佛说。只是希望网络上有条件的发言能依经而述,正本清源。希望这些数字化的佛经和论述可以为我们将来的引证提供方便则善莫大焉。
当此五浊恶世,虽说诸法无我,一切唯心,但若是正法湮没又何来我们现在听闻如此妙法的机缘呢?因此促进正法之流布乃是我们每个学佛之人性命攸关的大事。随着芸芸众生知识水平的不断提高,如何吸引更多信众听闻佛法生起信心也是佛教在这个时代的一大使命。毕竟在佛教发展史上,从印度经西域直到中原和藏地,佛教始终与时俱进、因地制宜的丰富着自身的形式和内容。法国哲学家笛卡尔在《致神圣的巴黎神学院院长和圣师们》一文中曾经说过:
我一向认为,上帝和灵魂这两个问题是应该用哲学的理由而不应该用神学的理由去论证的主要问题。因为,尽管对于象我们这样的一些信教的人来说,光凭信仰就足以使我们相信有一个上帝,相信人的灵魂是不随肉体一起死亡的,可是对于什么宗教都不信,甚至什么道德都不信的人,如果不首先用自然的理由来证明这两个东西,我们就肯定说服不了他们。特别是罪恶的行为经常比道德的行为在今生给人们带来的好处要多得多,这样一来,如果不是因为害怕上帝的惩罚和向往来世的报偿而在行为上有所克制的话,就很少有人愿意行善而不愿意作恶的。不错,我们一定要相信有一个上帝,因为《圣经》上是这样说的;同时我们一定要相信《圣经》,因为它是来自上帝的(这是因为:“信仰”是上帝的一种恩赐,上帝既然给了我们圣宠使我们相信别的东西,那么他同样也能给我们圣宠让我们相信他自己的存在),不过这个理由不能向不信教的人提出,因为他们会以为我们在这上面犯了逻辑学家们称之为循环论证的错误。
因此,尽管修为境界较高的信众可以通过禅定的直观去体证那离言的真理,但这并不妨碍我们通过言说和思辨去帮助普通人消除疑惑并生起信心,也不会妨碍我们向那些具备一定科学素养的人群宣传正智。而这些言说层面探讨既有助于我们更深入的理解佛说,又能帮助弘传佛法,我们有什么理由不去做呢。宣传的阵地就在那里,如果我们沉醉于自身所谓的亲证实修的体验,摒弃言说和文字的武器而不去占领它,任由迷信和狂信去收割信众,我不认为这是学佛人的所为。
佛教经论浩如烟海。阅藏知津,或许是我们了悟佛法、指导修行的唯一途径。愿这个项目能通过互联网开源项目的崭新形式利益更多人,在这一过程中,希望我们每个参与者都得到新的成长。
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