3/2 8:40 AM, 滄桑老妓起身, 看著那張滄桑老床, 這時春天來到窗外, 2/29最後, 某君問, 何謂回到自然, 海德格的四界 (the fourfold), 天 地 眾生 神, 當武漢的天空, 二氧化硫超高爆表, 你認為要燒多少百萬具屍體, 才能改變天空的化學成分, 看著那張老床, 看著那個黑濛的天, 你就知道, 甚麼是回到自然, 二十六史, 是一個毀屍滅跡的謊言堆砌的歷史, 看著那些從地下爬起來的黑臉士兵, 你就知道, 甚麼是回到歷史, 我須落髮, 以對,
The “can one live as a rebel?” became with him “can one live believing in nothing?” His reply is affirmative. Yes, if one creates a system out of absence of faith, if one accepts the final consequences of nihilism, and if, on emerging into the desert and putting one’s confidence in what is going to come, one feels, with the same primitive instinct, both pain and joy.
Camus, Albert. The Rebel: An Essay on Man in Revolt (Vintage International) (p. 64). Knopf Doubleday Publishing Group. 1956, Kindle edition.
Ironically, it was not in his nihilistic view of Buddhism but in such ideas as amor fati and the Dionysian as the overcoming of nihilism that Nietzsche came closest to Buddhism, and especially to Mahayana.
What is clear, however, is that there is in Mahayana a standpoint that cannot be reached even by nihilism that overcomes nihilism, even though this latter may tend in that direction. For this standpoint:
By virtue of emptiness everything is able to arise,
but without emptiness nothing whatsoever can arise. (Nishitani Keiji, 1990, p. 180)
意思是說 Nihilism 不是要被自我超越的(self-overcoming) 而是要被自我接受的(amor fati, stoic) (2020-3-2)
