Monday, October 1, 2007

ATANATIYA SUTTA

佛陀有默许他的弟子,在害怕的时候,在受到恶魔,非人的骚乱的时候,念此经(ATANATIYA SUTTA),
四大天王承诺能保护佛陀的弟子。

ATANATIYA SUTTA
  • Appasannehi nathassa,
    sasane sadhusammate;
    amanussehi candehi,
    sada kibbisakaribhi.

    Demons (in-human beings) and others who have no faith in the well-esteemed Dispensation of the Buddha always commit evil.

  • Parisanam catassannam,
    ahimsaya ca guttiya;
    yam desesi mahaviro,
    parittam tam bhanama he.

    The Great Courageous One preached this sutta so that it wouldprotect them from dangers and no harm would fall on the four socialclasses of people. Oh, noble ones! Let us recite the sutta.

  • Vipassissa ca namatthu,
    cakkhumantassa sirimato;
    sikkhissapi ca namatthu,
    sabbabhuta-nukampino.

    Homage to the Vipassi Buddha, possessed of the eye of wisdom andglory; homage to Sikhi Buddha, the great compassionate towards allbeings.

  • Vessabhussa ca namatthu,
    nhatakassa tapassino;
    namatthu kakusandhassa,
    marasena-pamaddinno.

    Homage to Vessabhu Buddha who has washed away all the defilementsand who possesses good ascetic practices. Homage to Kakusandha Buddhawho defeated the army of Mara (evil one).

  • Konagamanassa namatthu,
    brahmanassa vusimato;
    kassapassa ca namatthu,
    vippamuttassa sabbadhi.

    Homage to Konagamana Buddha who had eradicated all evil and livedthe noble life. Homage to Kassapa Buddha who was freed from alldefilements.

  • Angirasassa namatthu,
    sakyaputtassa sirimato;
    yo imam dhammam desesi,
    sabbadukkha-panudanam.

    Gotama the Buddha preached this Dhamma which removed all suffering.Homage to this son of Sakyas (Gotama Buddha) from whose body issuedrays of light and who was glorious.

  • Ye capi nibbuta loke,
    yathabhutam vipassisum;
    te jana apisunatha,
    mahanta vitasarada.

    In this world, those who have extinguished all the flames ofpassions and have thoroughly seen things as they really are - thesepersons being Arahants never slander. They are great and free fromfear.

  • Hitam deva manussanam,
    yam namassanti gotamam;
    vijjacaranasampannam,
    mahantam vitasaradam.

    They pay homage to Gotama Buddha who works for the benefit of godsand men, who is endowed with wisdom and good conduct, who is great andfree from fear.

  • Ete canne ca sambuddha,
    Aneka satakotiyo;
    sabbe buddha samasama,
    sabbe buddha mahiddhika.

    Those seven Buddhas and the other hundreds of crores of Buddha- allthese Buddhas are equal only to the Former Ones, all these Buddhas havegreat power.

  • Sabbe dasa balupeta,
    vesarajjeh-upagata;
    sabbe te patijananti,
    asabham thana muttamam.

    All these Buddhas are endowed with ten kinds of strength and wisdomof fearlessness. All these Buddhas proclaim that they possess the stateof Omniscience.

  • Sihanadam nadante-te,
    parisasu visarada;
    brahma cakkam pavattenti,
    loke appativattiyam.

    These Buddhas, being fearless among the eight kinds of audience,roar the lion’s roar, and they set in motion the Wheel of Dhamma in theworld without turning back.

  • Upeta buddha dhammehi,
    attharasahi nayaka;
    battimsa lakkhanupeta,
    sita nubyanjana dhara.

    These leaders of the world are endowed with eighteen specialqualities of virtues in the Buddhas. They possess thirty-two majormarks and eighty minor marks of ‘a great man’.

  • Byama ppabhaya suppabha,
    sabbe te muni kunjara;
    buddha sabbannuno ete,
    sabbe khinasava jina.

    All these Supreme Sages shine with surrounding halos; all theseBuddhas are Omniscient. All these Buddhas have extinguished thedefilements and they are conquerors.

  • Mahapabha mahateja,
    mahapanna mahabbala;
    mahakarunika dhira,
    sabbesanam sukhavaha.

    These Buddhas possess a radiant light, great power, great wisdomand great strength, great compassion and steadfast concentration. Theyfulfill the happiness of all beings.

  • Dipa natha patittha ca,
    tana lena ca paninam;
    gati bandhu mahessasa,
    sarana ca hitesino.

    They are the islands for beings, the lords, the supporting ground,the protectors, the shelters, the havens, the friends, the glorioussaviours, the refuges, and they seek the welfare of all beings.

  • Sadevakassa lokassa,
    sabbe ete parayana;
    tesa'ham sirasa pade,
    vandami purisuttame.

    All these Buddhas are the gracious refuges for the world of godsand men. I respectfully bow my head at the feet of these Supreme Ones.

  • Vacasa manasa ceva,
    vandam-ete tathagate;
    sayane asane thane,
    gamane capi sabbada.

    I pay homage to these Accomplished Ones by words and by thoughts, whenever I am lying down or sitting or standing or walking.

  • Sada sukkhena rakkhantu,
    buddha santikara tuvam;
    tehi tvam rakkhito santo,
    mutto sabbabhayehi ca.

    May the Buddhas who are peacemakers protect you always so that youare happy. Being protected by them, may you be free from all dangers.

  • Sabbaroga vinimutto,
    sabbasantapa vajjito;
    sabbaveram-atikkanto,
    nibbuto ca tuvam bhava.

    May you be free from all diseases, may you be free from worry and anxiety. May you overcome all enemies and may you be peaceful.

  • Tesam saccena silena,
    khanti metta balena ca;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    By the power of their truthfulness, virtue, patience andloving-kindness, may those Buddhas protect us so that we are free fromall diseases and be happy.

  • Puratthimasmim disabhage,
    santi bhuta mahiddhika;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    There are in the eastern direction divine beings called Gandhabbaswho have great power. May they also protect us so that we are free fromall diseases and be happy.

  • Dakkhinasamim disabhage,
    santi deva mahiddhika;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    There are in the southern direction divine beings called Kumbhandaswho have great power. May they also protect us so that we are free fromall diseases and be happy.

  • Pacchimasmim disabhage,
    santi naga mahiddhika;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    There are in the western direction Nagas (divine dragons) who havegreat power. May they also protect us so that we are free from alldiseases and be happy.

  • Uttarasmim disabhage,
    santi yakkha mahiddhika;
    tepi amhe-nurakkhantu,
    arogena sukkhena ca.

    There are in the northern direction divine beings called Yakkhaswho have great power. May they also protect us so that we are free fromall diseases and be happy.

  • Puratthimena dhatarattho,
    dakkhinena virulhako;
    pacchimena virupakkho,
    kuvero uttaram disam.

    There is Dhatarattha in the east, Virulhaka in the south, Virupakkha in the west, and Kuvera in the north.

  • Cattaro te maharaja,
    lokapala yasassino;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    These four divine Kings are the guardians of the world with thelarge retinues. May they also protect us so that we are free from alldiseases and to be happy.

  • Akasattha ca bhumattha,
    deva naga mahiddhika;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    There are mighty deities and dragons, residing in the sky and onthe earth. May they also protect us so that we are free from alldiseases and be happy.

  • Iddhimanto ca ye deva,
    vasanta idha sasane;
    tepi amhe-nurakkhantu,
    arogena sukhena ca.

    There are deities of great power who live within the range of theBuddha’s Dispensation. May they also protect us so that we are freefrom all diseases and be happy.

  • Sabbitiyo vivajjantu,
    soko rogo vinassatu;
    ma te bhavantv-antaraya,
    sukhi dighayuko bhava.

    May all calamities be away from you. May sorrow and disease bedestroyed. May you never face any dangers. May you have happiness and along life.

  • Abhivadana silissa,
    niccam vuddhapacayino;
    cattaro dhamma vaddhanti,
    ayu vanno sukham balam.

    For those, who are endowed with a pious culture and are alwaysrespecting the elders, these four gifted things grow: longevity,beauty, happiness and strength.

  • Atanatiya Suttam Nitthitam.

    Here ends the Discourse on the Protection at the Divine City of Atanata.


ATANATIYA SUTTA 阿塔那提亚苏达--阿塔那提亚圣城保护经简介

一次佛陀居住在离开拉加各哈不远的兀鹰顶时, 四个宇宙守护神(众神的大王)分别从东南西北四个方向来见佛陀,告诉他很多妖魔和凡间生灵都不尊敬佛陀和他的教导。他们攻击僧人和凡人,并在他们静坐时吓唬他们。

其中一个王维沙瓦那(古维那)问佛陀是否可以把阿塔那提亚经的经文传授给人类,以便让他们在独自静坐时可以念这段经文保护自己。佛陀默许了。

根据注释,这段经文是根据宇宙四大守护神齐集念诵这段经文的阿塔那提亚城的名字命名的。

人们通常念这段经文来摆脱恶魔妖怪,祈求身体健康和快乐。

这篇经文出自苦达卡 尼卡亚经的帕帝卡瓦卡,迪加尼卡亚和达马帕达

Tisarana & Panca sila

NAMO TASSA BHAGAVATO ARAHATO SAMMASAM BUDDHASA X3
(禮敬彼世尊、阿拉漢、正等覺者!)

BUDDHAM SARANAM GACCHAMI(我皈依佛)
DHAMMAM SARANAM GACCHAMI(我皈依法)
SANGHAM SARANAM GACCHAMI(我皈依僧团)

DUTIYAMPI BUDDHAM SARANAM GACCHAMI(第二次我皈依佛)
DUTIYAMPI DHAMMAM SARANAM GACCHAMI(第二次我皈依法)
DUTIYAMPI SANGHAM SARANAM GACCHAMI(第二次我皈依僧团)

TATIYAMPI BUDDHAM SARANAM GACCHAMI(第三次我皈依佛)
TATIYAMPI DHAMMAM SARANAM GACCHAMI(第三次我皈依法)
TATIYAMPI SANGHAM SARANAM GACCHAMI(第三次我皈依僧团)

1.Panatipata veramani sikkhapadam samadiyami
我戒除杀害生命。
2. Adinnadana veramani sikkhapadam samadiyami
我戒除偷取不属于我的东西。
3. Kamesu micchacara veramani sikkhapadam samadiyami
我戒除淫乱。
4. Musavada veramani sikkhapadam samadiyami
我戒除妄语。
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
我戒除一切能令人麻醉犯罪的药和饮品。

Saturday, August 11, 2007

南传上座部佛教介绍 Introduction of Theravada Buddhism

南传上座部佛教介绍

作者简介:马兴德尊者Ven.Mahinda的俗家名叫林欣,1971年出生于中国广东省。中学时代皈依佛教,大学时代开始研究《阿含经》及原始佛教,毕业后于广州市从事美术教学工作,其间曾到西双版纳、五台山、西藏、缅甸等地考察参学。尊者才华洋溢,博学多才,并通晓北传佛教与藏传佛教的义理。于2002年7月至缅甸帕奥禅林出家受具足戒后,在帕奥禅师严谨且有次第的禅法教导下完成帕奥学程。马兴德尊者通晓中文、广东、日文、英语、缅语,并且精通巴利语和梵语,能直接深入巴利三藏经典和其注疏。现在,马兴德尊者是身为帕奥禅林的七位禅修指导老师之一。由于拥有充分的翻译能力,尊者能担任帕奥禅师的翻译者及许多场合的汉译者。平时尊者会在早上为男女众指导禅修,定期到下院为华裔女众禅修者指导禅修和即席开示,还在下院讲解《阿毗达摩概要》,让帕奥禅林汉语系的四众受惠无穷。尊者犹如冉冉东升的旭日,向这世间绽放着智慧和慈悲的光芒。
上座部佛教概况

一、什么是上座部佛教:
上座部佛教又称南传佛教、巴利语系佛教。

1、此系佛教传承了佛教中「上座部佛教」的系统,遵照佛陀以及声闻圣弟子们的言教和行持过修行生活,故称「上座部佛教」。

2、上座部佛教是由印度本土向南传到斯里兰卡( 锡兰)、缅甸等地而形成的佛教体系,其地理位置处於印度之南,故称「南传佛教」。又或因其主要流传于东南亚、南亚一带地区,故也称为「南方佛教」。

3、南传佛教所传诵的三藏经典使用的语言属于巴利语,所以也称为「巴利语系佛教」「巴利佛教」。巴利语是由佛陀在世时中印度摩揭陀国一带使用的方言变化而来,它属于与古印度正统的雅语——梵语——相对的民众方言——布拉格利特语的一种。南传上座部佛教认爲巴利语是佛陀当年讲经说法时所使用的马嘎塔口语,故又称为摩揭陀语。在正式的用法上,「巴利」一词乃是专指圣典、佛语、三藏,以区别于作为解释圣典的文献——义注和复注。也因如此,记录圣典、佛语的专用语「摩揭陀语」到后来也就逐渐成了「佛经语」「圣典语」的代名词。南传上座部属于佛教中的「保守派」,甚至就连用来记录佛经的语言都不敢随意改动。当使用巴利语传诵的三藏圣典传入斯里兰卡后,当时的比库们以极尊重的态度把它们记诵下来,便形成了上座部传诵的巴利语三藏圣典。以后,斯里兰卡长老们又用僧伽罗字母来拼写巴利语,并刻写在棕櫚树叶上,一直保存到今天。当巴利语圣典传入缅甸、泰国、柬埔寨、寮国等地时,这种传统保持不变,也相应地出现了以缅文、泰文、高棉文、寮文等字母音译的巴利语三藏圣典。所以,现在上座部佛教弟子在读诵佛经时,都採用巴利语。一位上座部佛教比库除了要懂得本国语言以外,还必须学习巴利语。假如现在尚存一种巴利文字母的话,这些不同文字版本的经典都可以还原爲巴利文原典。然而,从印度传到中亚细亚、中国汉地和西藏等地的经典就不一样,它们都被译成了当地的语言文字。

今天的上座部佛教主要盛行於斯里兰卡、缅甸、泰国、柬埔寨、寮国等南亚和东南亚国家,以及中国云南省的傣族、布朗族、崩龙族一带地区;十九世纪末与二十世纪初,上座部佛教也传播到欧美等地,并有持续发展之势。

二、上座部佛教的来源:

佛陀在世时,并没有所谓的上座部、大众部、说一切有部、经量部、法藏部等部派,更没有所谓的「大乘」「小乘」等区别。当时的僧团在教理上、戒律上皆是同一师学、和合无諍的,犹如水乳交融,并没有出现多少分歧。佛陀在《大般涅槃经》中曾教导说,若诸比库遵行七法,能够使僧团兴盛而不会衰败。此七法中的第三条是:诸比库,比库众对所有尚未制定者将不再制定,已经制定者将不废除,只继续受持所制定的学处。诸比库,如此即可期待比库众增长而不衰退。

在佛陀入般涅槃的那一年雨安居,摩訶迦叶长老在王舍城主持了有五百位大阿拉汉(阿罗汉)参加的第一次结集。在此次结集中,与会者们就什么是「杂碎戒」发表了不同的看法。於是,迦叶尊者在僧团中作羯摩,即僧团表决会议,重申了佛陀临终前的教导:尚未制定者不应再制,已经制定者不应废除,只应继续受持所制定的学处。此项决议获得全体与会者的一致通过。由於当时的与会者都是德高望重、诸漏已尽、所作已办的阿拉汉长老比库,因此,这项决议的精神也就在以上座比库爲核心的原始僧团中保持下来。

佛灭一百年左右,印度东方韦沙离城的跋耆子比库开始乖违律制,擅自向在家人乞钱,西方长老亚沙·咖甘达咖补达 (耶舍迦乾陀迦子)认爲此举非法,由此引起戒律上的諍论,於是召集七百位上座比库进行裁决。经过讨论,宣佈跋耆族比库所行的「十事」爲非法,并会诵律法。这就是佛教史上的「第二次结集」,又称「七百结集」「韦沙离结集」。遭否决的大多数比库不满上座长老们的裁定,另外纠集一万朋党,会诵经律,自成一派。

从此,教团在戒律上产生了分歧。此后,又有恶比库大天,集诸朋党,唱「五恶见事」,挑起教义上的争端,佛教遂分裂爲保守传统的「上座部」和主张革新的「大众部」两大部派。此后,部派之间继续分裂,先后成立的部派相传有十八部或二十部之多,佛教史进入了「部派佛教时期」。

佛陀般涅槃后二百餘年,孔雀王朝第三代阿育王统一了印度的绝大部分地区,成爲印度史上最大的帝国。阿育王篤信佛法,广施僧众,於是有诸多外道爲了生计,自行披剃,混进佛教,以自宗见,解爲法律,扰乱正法。诸比库不愿与他们共作诵戒,致使在首都华氏城的阿首咖寺竟然七年没有举行过诵戒。爲了淘汰外道、整顿僧团,阿首咖王从阿呼冈嘎山迎请了目犍连子帝须爲上座,在华氏城召集精通三藏的一千名比库,举行第三次结集,歷时九个月,会诵律经论三藏,并编纂了一部《论事》,广引经典,驳斥了上座部分别说系以外的252个非正统见解。
这次大会还作出决定,派出九个弘法使团到国内外各地去传播佛法。其中的第八使团到了金地,第九使团到了师子国早在西元前三世纪,由阿育王的儿子马兴达( 又译摩哂陀、摩亨德、摩醯陀)长老组成的第九弘法使团就把佛教传入了师子国。

马兴达早年出家,师事目犍连子帝须大长老学习三藏圣典,博学多闻、戒行精严。在他32岁、12瓦萨(即戒龄、戒腊)时,率领由伊帝亚、伍帝亚、桑拔喇、跋达萨喇四位比库,以及沙弥苏马纳、般度咖居士一行七人组成的使团,于西元前247年渡海来到兰卡岛。当时兰卡的国王天爱·帝须王(西元前247~207年)和一批大臣首先皈依了佛教,接著又剃度了国王的侄儿阿利他等五十多位兰卡青年,弘法工作进展非常顺利。国王布施了御花园「大云林园」,修筑大寺供养僧团。这座大寺日后成为整个南传上座部佛教的发祥地和弘法中心。

不久,马兴达长老又邀请他的妹妹桑喀蜜妲长老尼从印度带领十位比库尼来到兰卡,为阿奴喇等五百位女子传授戒法,建立比库尼僧团。佛教迅速普及全岛各地,成爲几乎是全民信仰的国教。佛教传入斯里兰卡、缅甸等地,与传入中国汉地、西藏等地的遭遇不同。早在佛教传入中国之前,中华民族已经有了自己的一套相对完整的文化思想与哲学体系,例如儒家的孔孟学说、道家的老庄思想等。当佛教作为一种外来文化要根植於中华大地时,其自身必定要作出一番大的改造和调整,以适应中国的实际情况。凡是学过中国佛教史的人,都应该对佛教初传华夏时遭受儒家抵制、道教攻击的那段历史历历在目。佛教初传到西藏时的情形也好不了多少,也遭到了苯教的排斥。可以说,佛教在中国汉地与藏地的发展过程,其实就是不断地对其自身进行修改与适应的过程。中国汉地的佛教,每个朝代、每个时期都有其自己的特色。

然而,佛教传入斯里兰卡的情形就大爲不同。佛教非常顺利地传入兰卡岛,并且在短时间内得到迅速的发展。究其原因,有以下三点:

1、上座部佛教由作爲大帝国王子出身的马兴达长老及其妹桑喀蜜妲长老尼亲自前往斯里兰卡弘扬传播,得到了当地国王、大臣等统治阶层的鼎力护持,进展顺利。

2、兰卡的民族、文化、地理因素与印度相近。兰卡岛与印度次大陆之间仅隔几十公里宽的保克海峡,岛上的主要居民新哈勒人就是从印度迁去的雅利安人的后裔,他们在民族、语言、文化、宗教、生活习惯、风土民情等方面,都与印度极爲相似。因此,佛教的生活方式和思惟方式基本上可以原封不动地被兰卡人民接受并保持下来。

3、兰卡岛在佛教传入之前,只存在一些鬼神崇拜和婆罗门教等信仰的因素,但都未形成强大的宗教势力或系统的学说。当佛法以一种高度严密完整的思想体系传到兰卡岛时,很快就被兰卡人民所接受,并逐渐形成以上座部佛教爲主体的新哈勒文化。

佛灭三百年,上座部佛教由受到正式传统教育的马兴达等上座长老们传入斯里兰卡,很快被兰卡人民完整地接受。此后,兰卡的上座部大寺派比库们又以维护佛陀正法、律的纯洁自居,排斥各种后起的佛教思想学说,使得上座部佛教虽然经过两千多年的漫长岁月,仍然保持了到目前爲止最接近於佛陀时代的经典、教法、禅修、生活方式等。
三、上座部佛教之特点:

以佛法僧爲信仰中心 在上座部佛教地区,无论出家僧人还是在家信徒,给人最大的感觉就是对佛法僧三宝的信仰和崇敬,菩提树、佛塔、佛像、经书在人们心目中是神圣的,身披棕褐色袈裟的僧人社会地位是崇高的。

佛陀乃是明行具足的世尊、阿拉汉、正等觉者、人天之导师、一切知智者。正法乃是世尊所善说,能导向涅槃,智者通过禅修能于现世中亲自证知。僧伽是善行道者、正直行道者、如理行道者、正当行道者,是依照世尊所教导的正法、律随顺修行的声闻圣弟子,即证悟四种圣道与四种圣果的声闻弟子,是值得供养、布施、恭敬、尊重的世间无上福田。

根据上座部佛法,我们现在的教法是由乔达摩佛,也即释迦牟尼所证悟并开示宣说出来的。所以,现在凡是修学正法、律的弟子,无不以乔达摩佛陀为本师。我们现在所处的教法时期是乔达摩佛陀的教法时期,现在的世界亦是乔达摩佛陀的教化区。所谓「二佛不并化」,在一个世界中的某一段极漫长的时期内,唯有一位佛陀出现于世间并教化众生。

如果说在一个世间有两尊或多尊佛陀出现,或者说在某一尊佛的教化时期有其他的佛陀出现,那是绝不可能的事。所以,上座部佛教所提到的佛陀是专指乔达摩佛陀。举例而言,佛陀在世时,有许多听众在听闻佛陀说法之后生起信心,表示愿意皈依佛法僧时,常如是诵言:我今皈依尊师乔达摩、法以及比库僧。愿尊师乔达摩忆持我为伍巴萨咖,从今天起乃至命终我行皈依。因此,上座部佛教所礼敬、所皈依的佛陀是指世尊乔达摩。

当然,上座部佛教认为在乔达摩佛陀之前还有许多位佛陀曾经出现于世间,其中包括经常提到的六位过去佛陀,他们依次是:维巴西佛、西奇佛、韦沙菩佛、咖古三塔佛、勾那嘎马那佛、咖沙巴佛,他们与现在的乔达摩佛并称爲「过去七佛」。除此之外,过去与未来皆有无量无数的佛陀出世。

不过,每一位佛陀所觉悟的法皆是相同的,而且每一位佛陀所宣说的教法也是相同的,皆宣说四圣谛、缘起法、八圣道,皆教导戒定慧,教导止观禅修。在教法方面,因为诸佛所宣说之法皆是相同的,所以,礼敬一位佛陀之法即是礼敬一切诸佛之法。

根据上座部佛教,僧伽可以分为胜义僧和世俗僧两种。胜义僧又称为圣者僧,乃是指证悟道果的圣弟子,亦即「四双八辈」的世尊声闻僧;而世俗僧则是指已受具足戒、身披佛制袈裟、现出家沙门相的比库、比库尼僧。在上座部教区,对于严守戒律、精通三藏、德高望重的比库,能够得到广大僧、俗弟子的尊重。

除了佛法僧三宝以外,上座部佛教弟子并不皈依、敬事诸天、神鬼。作为一位上座部比库,他甚至不用向一位天神合掌礼敬,哪怕这位天神是一位已经证悟圣果的护法天神。根据戒律,比库只应礼敬佛陀以及先受具足戒的上座比库。上座部比库可以接受诸天、婆罗门、在家人的恭敬、礼拜、供养,当然也包括国王在内。在斯里兰卡、缅甸、泰国等上座部佛教国家,国王或总统、首相见了有德的长老比库,也会行五体投地礼,因为比库是佛法僧三宝的代表,是住持正法的代表。

以律经论为教法根本:在《增支部一集》中,佛陀说:诸比库,凡比库将非法说为法者,诸比库,这些比库的行为,将导致众人无益,导致众人无乐,导致众人无利,给天与人带来损害和痛苦。诸比库,这些比库将生起许多非福,他们还能使此正法隐没。诸比库,凡比库将非律说为律…律说为非律…非如来所说、所言,说为如来所说、所言…如来所说、所言,说为非如来所说、所言…非如来所行,说为如来所行…如来所行,说为非如来所行…非如来所制,说为如来所制…将如来所制,说为非如来所制者,诸比库,这些比库的行为,将导致众人无益,导致众人无乐,导致众人无利,给天与人带来损害和痛苦。诸比库,这些比库将生起许多非福,他们还能使此正法隐没。接着又说:诸比库,凡比库将非法说为非法者,诸比库,这些比库的行为,将为众人带来利益,为众人带来快乐,为众人带来福祉,为天与人带来利益和快乐。诸比库,这些比库能生起许多福德,他们还能使此正法住立。对于法说为法、非律说为非律、律说为律等,亦是如此。如果佛弟子打着所谓慈悲、方便、适应、发展的藉口,‘法说非法,非法说法;律说非律,非律说律;佛说说为非佛说,非佛说说为佛说’,篡改佛法,这是导致圣教衰败、正法消亡的原因。

唯有依照佛陀所说、所教,‘法说为法,非法说为非法;律说为律,非律说为非律;佛说说为佛说,非佛说说为非佛说’,如此才能给人天带来真正的利益,给众生增加真正的福乐,使佛陀的正法长住世间。

那么,我们又应该如何来判别与验证佛法的真伪呢?在《大般涅槃经》中,世尊对诸比库宣说了四种印证方法:若有比库说他亲自在世尊处听受、在某僧团处听受、在某些长老处听受、或者在某位长老处听受:「这是法,这是律,这是导师的言教。」你们既不应赞同,也不要反对,而应该在善持其文句后与经和律对照核实。如果与经和律不符,就可以得出这样的结论:这确实不是世尊的言教,这位比库、那个僧团、那些长老或那位长老误解了。你们应拒绝它。如果符合经和律,则可以得出这样的结论:这确实是世尊的言教,这位比库、那个僧团、那些长老或那位长老善持佛法。

南传上座部的巴利语三藏圣典分别是:

一、《律藏》,乃世尊为诸弟子制定的戒律教诫和生活规则。《律藏》又分为《巴拉基咖》《巴吉帝亚》《大品》《小品》和《附随》五个部分。律藏是一切比库与比库尼都应详细研读并认真遵行的。

二、《经藏》,为世尊以及声闻圣弟子们的言行集。《经藏》共有五部,即:《长部》《中部》《相应部》《增支部》和《小部》。

三、《论藏》,乃对世尊教法要义的精确及系统的分类与詮释。《论藏》共有七部,即:《法聚论》《分别论》《界论》《人施设论》《论事》《双论》和《发趣论》。

除了律、经、论三藏之外,上座部佛教尚保存有内容非常丰富的三藏义注与复注,以及许多重要的藏外典籍,如《弥林达问王经》、《岛史》、《大史》、《小史》、《清净道论》、《入阿毗达磨论》、《摄阿毗达磨义论》等。

上座部佛教的所有教法都是依据三藏圣典及其注疏而来的。如果对教法的理解出现分歧时,就唯有依法不依人。凡是接受上座部传统教育的佛教出家人,在沙弥阶段就必须背诵许多佛教经论。时至今日,上座部佛教国家尚有为数不少的能够背诵出所有三藏圣典的大长老。

上座部佛教的特点之一就是特重佛陀所说,特重传统的巴利三藏圣典。在广大上座部教区,虽然圣贤辈出,然而却没有一例因倡议特殊教法而另立的宗派。当然,上座部僧团也存在著一些宗派,但那也只是在持戒松紧等枝末方面的分歧,在经典与教理方面还是一致的。

在中国汉地、西藏、韩国、日本等北传大乘佛教地区,佛教徒们几乎都根据所处的具体情况,适当地把佛教作出一定的改变与调整,以适应不同的时代、不同的地域、不同的社会、不同的政治制度以及不同的信众根基。然而,上座部佛教僧团以及历代的护法诸王,无不是以维护佛法的纯洁为己任。

自从上座部佛教传入斯里兰卡以后,大寺派的比库们就以师徒代代相传的巴利三藏圣典为依据,抵御各种外来的思想学说。佛灭七百年左右,印度次大陆新兴起一种梵语称爲‘歪度量’ 的学说。这种学说后来陆续传入斯里兰卡,从大寺分离出去的无畏山寺僧人承认并接受了这种学说,而大寺派僧人却依据传承下来的三藏圣典,判定‘歪度量’学说为非佛说,进行严格的抵制。马哈舍那王(西元334~362年)在位时,支持无畏山寺派,迫害大寺派,强行禁止信众供养大寺派僧人,违者罚钱一百。面对国王的迫害,大寺派僧人表示:为了保持佛法的纯洁,宁可饿死,也不接受‘歪度量’学说。

坚持传统的大寺派僧人在此后的上千年时间,始终都同各种思想学说特别是无畏山寺的‘歪度量’派进行不屈不挠的斗争。从上面的例子可知,南传上座部佛教在维护传统、保持佛法的纯洁性方面,具有非常‘保守’的特点。假如有位佛教学者或历史学家,想撰写一本所谓《南传佛教思想发展史》之类的著作的话,他可能会发现有关资料将异常的缺乏,以至于不得不回来研究巴利三藏及其注解。因为在南传上座部佛教的整个传播历史过程中,虽然经历了将近两千三百年的漫长岁月,但其教义、思想的发展及改变却微乎其微,自始至终皆以巴利三藏及其注解为教法之根本。

以戒、定、慧为禅修次第。佛陀认为,包括祭祀、祈祷、火供、念咒等的仪式,以及断食、烧身、自残一类的苦行,皆属于「戒禁取」,并不能断除烦恼,也不能解脱生死。因此,佛陀在世时,僧团并不注重仪式,也没有诸如唱诵、念咒之类的修行方法。最接近于仪式的行为,也许应该是比库僧团所举行的甘马(羯摩)了。然而,凡是学过律者都知道甘马并不是仪式,它只是比库僧团内部的一种民主表决会议。

上座部佛教的修行特色是传承佛法、守护戒律、保持正念、修习禅定以及培育观智。当然,在现今南传上座部教区内,也有诸如祝圣水、祝护符、系圣线之类的仪式,但那只是佛教在流传过程中受到古婆罗门教残余风俗、当地民间信仰及鬼神崇拜等因素影响的产物,并不属于严格意义的上座部佛教。

根据上座部佛教,要成为一名比库首先应当尊重戒律。正因如此,在上座部佛教国家,至今依然能够看到按照佛陀当年所制定的行为规范,过着剃除头发、三衣一钵、托钵乞食、不非时食、半月诵戒、雨季安居、不持金钱等等如法如律生活的比库僧团,使我们仍然能够亲切地感受到,最接近于两千六百年前佛陀在世时佛教僧团简单朴素的修行生活。这种特异的文化现象和历史现象,的确令我们感慨万千。

于此举一个上座部佛教僧人守护戒律的例子:在缅甸东固王朝末期,缅甸僧团内部因为穿着袈裟的问题引起一场激烈的争论。1708年,敦那村有个名叫谷那阿毗朗咖拉的长老规定沙弥在进入村落时可以偏袒右肩,被称为偏袒派。部分比库指出僧人在进入村落时必须披覆双肩,这派僧人称为披覆派。两派相持不下,争论持续了二十四年,国王礼请四位博学长老进行调解也得不到解决。贡榜王朝建立之后,这场争论又闹到阿劳普耶王(西元1752~1760年在位)那里。国王支持偏袒派,命令僧人必须偏袒右肩披著袈裟。有饱学长老牟尼、王音等两位上座不从王命,对佛发誓:宁舍身命 护持佛陀戒法,尽形寿不舍弃。结果遭国王驱逐出境。1783年,钵多普耶王(西元1782~1819年)在位时,披覆派又引经据典,驳斥偏袒派并获得胜利。钵多普耶王下诏全国:比库一律不得偏袒右肩入聚落。这场前后相持了七十五年之久的‘着衣之争’终于宣告结束。

根据比库学处的众学法:僧人在进入俗人住区时必须披覆整齐,即通披袈裟,以示威仪庄严;而在礼敬佛陀和上座比库时,则必须偏袒右肩,以表恭敬尊重。从‘着衣之争’一例可以看出南传上座部僧人注重戒律的严谨作风。正如佛陀在提及持戒时经常如此教导说:诸比库,应当具足戒与具足巴帝摩卡而住!应以巴帝摩卡律仪防护而住,正行与行处具足,于微细的罪过也见怖畏。受持学习于诸学处!在律藏的义注《普端严》中也说:维那亚乃是佛教的寿命;维那亚住立,教法亦住。在现代物质文明高度发达的今天,南传上座部比库们仍然过着托钵乞食、不非时食、半月诵戒、雨季安居、行自恣法、作咖提那衣等简单朴素的原始佛教乞食制生活,这不正是他们视戒律如生命的修学态度之结果吗?

然而,上座部佛教的修行特色并不仅仅在于严持戒律,持戒严谨只是上座部佛教的表相而已。上座部佛教至今仍传承著一套完整系统的止观禅修次第,禅修者能够依据止观禅修,亦即在戒清净的基础上修习禅定,培育定力之后再修习观慧,乃至断除烦恼,解脱生死,现证涅槃。关于这一点,我们将在下一部分再行讨论。以现证圣果为禅修目标:佛教在印度一千五百多年的发展史中,基本上可以分为三个时期,此三期分别对应佛法的三大类,即:

1.正法,即纯正的佛法、真正的佛法。主要流传于佛世至佛灭后五百年间。佛灭后两百多年(西元前240年左右)传入了斯里兰卡、缅甸等地。

2.像法,即相似的佛法、似是而非的佛法。主要盛行于佛灭后五百年至一千年间。期间陆续传入了中国、韩国、日本、越南等地。

3.末法,即末流的佛法、微末的佛法、枝末的佛法。主要盛行于佛灭后一千年至佛法于印度本土消亡。期间传入了西藏等地。

虽然佛陀的教法可以依其流变而分为正法、像法与末法三个时期,但这主要还是指在印度本土的历史发展情形。根据上座部佛教,现在仍然属于正法时期,现在仍然能够通过实践导师之教而断除烦恼、证悟涅槃,甚至还能证悟「三明阿拉汉」。如果认为现在已经是不能再证悟道果的时期之观点,被认为是造成法障的邪见。只要三藏圣典仍然存在于世间,只要佛弟子们仍然能够真正地实践佛陀的教法,正法时期就会继续存在!在《大般涅槃经》中世尊就很明确地说过:苏跋达,于此,只要比库们正确地安住,则世间将不空缺阿拉汉!

依据业果法则,造作善业能造成善趣的结生,并招感乐之果报;造作不善业能导致投生于恶趣,并带来苦果。只要导致生死流转的烦恼还没有被根除,就还会继续造业,并将随着所造作的善业或不善业继续投生、继续轮回。如果想要解脱痛苦、止息轮回就必须修行。

修行的方法包括布施、持戒、修习止观等。然而,唯有修行观慧直至证悟圣道果,才能彻底断除烦恼、出离生死轮回。为什么呢?因为布施、持戒等虽然属于善业,但是却不能断除烦恼,只能造成投生到人界或欲界天趣。如果禅修者修习定而达到禅那,而且能够将禅那维持到临死的那一刻,他将能够投生于梵天界。所有这一切,都是依照业果法则而发生的。能够达到禅那并维持到死亡时刻固然很好,但是禅那只能暂时镇伏烦恼,仍然不能拔除烦恼之根。至于其他的善业,则是更加的不保险。大多数的情况是:尽管布施、持戒等善业能够导致投生到善趣,然而,由于临死时的不如理作意,恶业也可能会超越善业,而造成投生到四恶趣。

根据上座部佛教,佛陀出现于世间的唯一目的,乃是为了令众生解脱痛苦、止息轮回、导向寂止——涅槃。佛陀说:诸比库,犹如大海唯有一味,即咸味;正是如此,诸比库,此法、律唯有一味,即解脱味。《律藏·遮说戒犍度》《增支部·第八集巴哈拉达经》《自说·伍波萨他经》 佛陀也曾经明确地教导大弟子优婆离尊者说:优婆离,对于某些法,如果你知道:‘这些法并非导向完全厌离、离欲、灭尽、寂止、胜智、等觉、涅槃。’优婆离,你就可以肯定地受持:‘这是非法,这是非律,这不是导师的言教。’优婆离,对于某些法,如果你知道‘这些法导向完全厌离、离欲、灭尽、寂止、胜智、等觉、涅槃。’优婆离,你就可以肯定地受持:‘这是法,这是律,这是导师的言教。’《增支部第七集导师言教经》

因此,我们可以清楚地明白,佛陀教法的特点是导向解脱,导向寂止,导向等觉。同样,作为佛陀的弟子,我们就必须依循佛陀的教导,精进修行,以期达到断除烦恼、解脱生死、止息轮回、导向寂灭——涅槃。对于禅修者来说,他最低限度必须在今生今世证悟索答般那道果(须陀洹),如此才可以说是拿到了解脱生死轮回的保险。索答般那圣者不会再退转回凡夫的境界,而只会不断前进;而且,无论他们投生至何处,都不会再堕落到恶趣,而只会不断地投生至更高的生命界,直到彻底止息生死、证趣无余依涅槃。佛陀的教法是以人为本的。所谓「人身难得,佛法难闻」,就是要求我们应当好好地珍惜来之不易的人身,珍惜生命,精进地修持万劫难闻的殊胜佛法,乃至断除烦恼、现证涅槃。

佛法绝非「等死」的教导,解脱也不会在死亡的那一刻自动实现。如果出家、修行只是为了等死,那只会浪费生命、糟蹋人身,辜负佛陀的慈悲教导。正因为上座部佛教遵照佛陀以及当时声闻圣弟子们所教导的正法、正律修学与禅修,以期在今生今世现证寂静涅槃为主要奋斗目标,所以上座部佛教在传统上是以被称作「声闻乘佛教」的「解脱道」为主流。「声闻」巴利语是 sàvaka,译为弟子,即亲自听闻佛陀音声言教的弟子,或者说是佛陀的亲传弟子。在严格意义上,只有那些已经证悟道果的圣弟子,才有资格称为声闻弟子。不过,在广义上的「声闻弟子」,也可以泛指一切遵照世尊所教导的正法律修行乃至证果的弟子,这就包括了实践佛陀教法的一切圣凡弟子。

虽然上座部佛教以解脱道为主流,但是,在上座部的典籍中也记载有菩萨道的修行方法,称为大菩提乘,而且自古至今皆不乏其实践者。要成为菩萨必须发「至上愿」,并且须得到佛陀的亲自授记。要发「至上愿」必须具备八项条件,即:获得人身、生为男性、具备只需通过听闻佛陀的简要开示即能够证悟阿拉汉果的能力、遇见活著的佛陀、出家、拥有八定及五神通的成就、增上行、想要成佛之极强善欲。在得到佛陀授记之后,菩萨至少必须用四阿僧祇及十万大劫的时间来圆满十种巴拉密。这十种巴拉密分别是:布施巴拉密、持戒巴拉密、出离巴拉密、智慧巴拉密、精进巴拉密、忍耐巴拉密、真实巴拉密、决意巴拉密、慈巴拉密、舍巴拉密。当菩萨修习诸巴拉密达到圆满时,就能证悟无上正等菩提,成为一切知智的佛陀。

五、以说法利生来化导有情:

也许有些人会认为南传上座部佛教属于小乘佛教,只教人「灰身灭智」,证阿罗汉做「自了汉」,对世事不闻不问,不发大心出来救度众生云云。其实这是对上座部佛教的莫大误解。佛陀曾对诸比库说:诸比库,诸婆罗门、居士对你们有许多助益,因为他们供养你们衣服、饮食、住所、病人所需的医药资具。你们对诸婆罗门、居士也有许多助益,因为你们为他们宣说初善、中善、后善,有义有文的正法,显示完全圆满、遍净的梵行。诸比库,如此,通过彼此间的互相资助,使导向超越诸流、正尽苦边的梵行得以住立。

《小部·如是语》第107经作为佛教比库,第一要务当然是精进修行以期早日解脱生死(自利)。此外,比库尚担负着住持佛法的职责。住持佛法包括学习三藏圣典以传续佛陀的正法,以及说法利人。比库们通过从事高尚圣洁的梵行生活来培育心智,同时也通过实践世尊的正法、律以及弘扬佛法来回报社群、自利利他。

在《长部·教诫新嘎喇经》中,佛陀提及出家沙门与在家人之间应当承担的相互责任与义务。在家人应当以五种方式来奉待作为上方的沙门、婆罗门:以身行慈,以语行慈,以意行慈,不关闭门户以及供养必需品。相应的,作为上方的沙门、婆罗门应以六种方式来慈济在家人:劝阻他们作恶,令他们住立于善,以善意慈济,令听闻未曾听闻之法,已听闻者令清净,以及指示升天之道。佛陀提及的这些责任与义务是相互关系的,唯有彼此之间皆承担责任和履行义务,僧俗之间的关系才是正常的,佛陀的正法才能因此而得以久住。在家信众供养、布施出家修行者衣服、饮食、住所、医药等日用必需品,在物质生活方面资助出家人。而作为对广大信众的回报,佛陀要求比库们应当在言行举止上能够作为人天师范、道德楷模,在心灵上、信仰生活上也应当对在家人起到帮助鼓励和皈依投靠的作用,比库们必须是在家信众的精神导师和心理医生。

因此,一位佛教比库除了严持戒律、潜心止观修行、保持佛法传承之外,还应当以适当的方式适时地向在家俗人宣扬佛法、开导群迷。那么,谁才有资格说法与教禅呢?是否只需看过几本经论、了解一些名相、懂得谈玄说妙就可以高升法座、广开法筵了呢?是否曾经打过几天坐、有些禅修觉受就可以著书立说、传法授徒了呢?

世尊在《中部·减损经》中对大准达尊者说:‘准达,他自己确实已陷入沼泽,而将能救出其他陷入沼泽者,无有此事!准达,他自己确实没有陷入沼泽,而将能救出其他陷入沼泽者,乃有此事!准达,他自己确实未调御、未调伏、未般涅槃,而将能调御、调伏他人,令般涅槃者,无有此事!准达,他自己确实已调御、已调伏、已般涅槃,而将能调御、调伏他人,令般涅槃者,乃有此事!’已经证悟圣道圣果的禅修者,堪称为照亮这个世间的明灯,堪作世间最上福田,众生对他们哪怕只是一合掌、一赞叹,皆已种下殊胜之善业因,更何况是礼敬、奉事、供养、布施!所谓‘一切布施中,法布施为最’。真正的救度众生应该是使众生越渡生死苦海,而不是只种些世间的小善小福而已。正人先正己,人们应自己先修好善法,知解法、彻见法、悟入于法,然后才能教导他人。一位已经证悟道果的圣者有能力更好地指导他人正确地禅修。佛陀曾把生死譬喻为瀑流,把世间譬喻为苦海。如果自己尚沉溺生死瀑流,如何救拔有情出离苦海?如果自己尚是凡夫俗子,如何教导众生具足圣智?如果自己尚未彻悟圣法,又如何能指引众人体证涅槃?当然,如果说唯有证悟阿罗汉果、证悟涅槃的圣者才有资格讲经说法的话,那么,在当今圣贤寥若晨星、阿拉汉更是如凤毛麟角的时代,比库僧团几乎就无法弘扬佛法,谈不上化世导俗了。

为此,《清净道论》在谈及亲近善友时提到:正等正觉是最好的善友,其次为八十位大弟子,然后依次是漏尽的阿拉汉、阿那嘎弥、萨咖达嘎弥、索答般那、得禅定的凡夫、三藏持者、二藏持者、一藏持者;若一藏持者也没有,则可亲近精通一部诵及其义注的知耻者,因为这样的知耻者能维护正法传统而不会自我作古、自开风气。

上座部佛教的在家信众们,有每月四个斋日前往塔寺布施、持戒、闻法与禅修的优良传统。同时,寺院也会在这几天选派比库为信众授戒、讲经与开示。在此以缅甸毛淡棉的帕奥禅林为例:在这里只有三种比库被选派为大众作开示:1. 德高望重的长老;2. 学完止观禅修学程、堪任教禅的业处导师(禅师);3. 通达经论、取得法师(达摩阿闍梨)资格的比库。虽然帕奥禅林人才济济,但真正能被选派者的比例还不到全寺比库人数(不包括沙弥)的4%。由此可见,虽然说弘法利生是比库僧团的本分,但是,基于对法的恭敬与对传统的尊重,上座部佛教在对弘法者资格的认定方面还是比较严格和谨慎的。

上座部佛教流传的地区几乎都是全民信教的地区,这固然与当地的风俗习惯及历代诸王的护持有关,但佛教僧团所起到的表率作用也不容忽视。在传统上,上座部佛教寺院既是儿童接受传统教育的学校,又是当地村民社区活动的中心,基本上村中所有的会议、公共活动,都是在寺院中举行。作为上座部比库,他们既是知识的代表及道德的楷模,又是积累功德的对象及道德理想的倡导者,他们充当着广大在家信徒的精神导师和心理医生的角色。


佛教的影响在上座部教区无所不在,几乎渗透到每一个人的生活方式、行为模式、价值观念、人生趣向等方面。在泰国,一位在家佛教徒一生的追求,就是成为一名僧人、修建寺塔、供养僧团、服役寺僧、日常守持五戒、斋日供佛并守持八戒等。受到佛教不杀生戒的影响,在缅甸,屠宰、狩猎、网捕、畜牧被视为令人厌恶的职业。据说市场上鲜鱼活虾没有人买,以至有些外国人还认为缅甸人喜欢吃臭鱼死虾。在下缅甸的克因邦帕安地区有位萨曼雅道西亚多,在其慈悲的感化之下,周围方圆三英里(约五公里)范围之内的人都不吃肉、不饮酒。

在缅甸,佛教寺院基本上可以分为经教寺院和禅修中心两大类。经教寺院以学习三藏、研究教理为主;而禅修中心则以修习止观、实践佛法为主。除此之外,还有一类缅语称为 Pondawkyi Pinnyathin的寺院。这类寺院义务办学,免费教导广大村民的孩子读书识字,为他们提供上学受教育的机会,同时还解决无家可归的孤儿们的食宿问题。这一类的寺院在现代型的世俗学校尚未兴办之前,充当着普及全民基础教育的角色。时至今日,它们仍然遍布全缅各地乡间村落,承担着普及教育的义务。

二十世纪五、六十年代,亚洲各国纷纷掀起一股「主义」热潮,在一些落后的农村地区及山地少数民族爆发了反政府斗争及武装暴动。为了遏制这股热潮,增加农村人民的福利,泰国政府从1964年开始先后推行了「传法使计划」和「弘法计划」,想用佛教思想来统一各民族,保障国家安全和社会稳定。被选派前往各地弘法比库的任务是向村民讲解佛法,劝人皈依佛教、受持五戒、乐善好施、热爱国家及效忠国王,帮助解决心理和精神的烦恼与压力。此外,比库们还教导公共卫生、健康常识、现代农业技术,帮教罪犯、济助穷困等。

据泰国宗教事务局统计的数字,仅1971年,传法僧人为2105人,人民受教数为1,055,884人,公共场所受教人数为2,336,699人,宣誓的佛教徒有533,771,修禅者为172,582人。上个世纪中叶,泰国周边的缅甸、寮国、柬埔寨等国家一直动荡不安,而泰国在经济等领域的稳步发展,与佛教所起到的作用不无关系。当代上座部佛教比库到政府机关、学校、医院等地弘法教化是司空见惯之事,许多寺院还定期不定期的举行各种弘法、禅修、星期日学校、社会公益、节庆等活动,有些德高望重的长老比库还经常受邀前往欧美澳等西方国家弘法教禅。从种种的现实事例来看,南传上座部佛教并非自私自利、不顾众生苦难的小乘佛教。

除了上述五点以外,上座部佛教还有许多特色,比如重视传统、敬重长老、僧俗分明、盛行头陀、龙象辈出、礼敬佛塔等。限于篇幅,于此不作详述。

Sunday, August 5, 2007

The Buddha and His teaching 觉悟之路(Part 6)

觉悟之路
The Buddha and His teaching

斯里兰卡 那烂陀 长老(Narada Mahathera)/著学愚 法师/译
八支道中胜,四句谛中胜;离欲法中胜,具眼人中胜。 
              ——《法句经》  

前绪  

古印度因其著名的哲学家和宗教师而闻名于世。他们对人生以及人生目的有着各种不同观点和见解。《长部》中的《梵动经》讨论了佛陀时代流行的六十二派哲学思想。  

与当时宗教信仰大相径庭的是顺世派的断灭论,叫做车婆克,以其创始人命名。  

根据古印度的顺世派(1)(巴利语和梵语称之为--lokayata),人死之后,丢下他产生的一切能量,不再有任何存在。在他们看来,死亡是一切存在的终结,只有现在才是真实。

“尽情地吃喝玩乐,死亡将降临每一个人身上。”这好象就是他们的思想体系。

他们主张“宗教是愚昧的背,精神方面的病态。”

“道德是一种欺骗,只有及时行乐才是真实。”

死亡是生命的终止,不相信一切善良、高贵、纯净和悲悯的东西。纵欲主义,自私自利,对庸俗意念的断然肯定等被认为是一种荣耀。

人们不需要控制自己的情欲和本能,因为这些全是人类的自然产物。”(2)  

另一种极端思想认为,解脱只能由严酷的苫修而达到。

这完全是一种宗教思想,被当时享有盛名的宗教团体的苦行僧所信奉。

在菩萨精进求证佛道时,侍奉他的五位行僧就曾紧紧地追随这一信仰。  

由于这些思想理论,佛陀在觉悟之前,也曾修习过各种各样的苦行,以此来摧残折磨自己。

经过六年的非凡挤搏,他终于认识到自我摧残的徒劳无益。

后来,他改变了无法实现解脱的痛苦法门,修习中道。

这样,他所喜好的弟子们对他失去了信心,离他而去。

他们以为:苦行僧乔达摩不再修习苦行,变得奢侈起来了,重新过起舒服生活。  

他们意想不到的突然离去对他来说是极为不利。

因为他们曾照顾他的日常所需。

但是,菩萨并没有气馁,他意志如铁,或许会因独处而感到高兴。

他有一腔永不消退的高涨热情。

他恢复精力后,坚持不懈,精进修习,直到觉悟,达到生命的目的。  

在他得道两个月后的月圆日(Asalha--七月间),佛陀向早期曾侍奉过他的五比丘讲说了第一经。

《转法轮经》是佛陀所说第一经。此经常被引说为真理王国,正道王国,真话之轮等。根据其注疏,这里的法--Dhamma,指的是智慧和知识,cakka意为建造或建立,那么Dhammacakka就是建立和创建智慧。

Dhanuna也可以被译成真理。cakka译为轮,那么Dhammacakkappavattana就是转动真理之轮,或创建真理之轮。  

在这部极为重要的经典中,佛陀阐述了他的亲证,构思了他新思想精髓的中道法门。

在此经的开始,他就劝告以苦行为生的五位僧众远离物欲享受和肉体折磨,因为此二边极端不能导致至乐和觉悟。

前者阻碍了心智的发展,而后者则削弱了个人的智能。他批判了这两种思想,因为,他通过自己的实修实证,认识到它们的无益。与此同时,他宣布了最为可行、理智、有益的法门,此法门独引众生走向圆满的清净和彻底的解脱。  

佛陀在波那罗斯的鹿养苑讲说此经。  

此五比丘曾紧随佛陀,深具慧根,静心聆听了此经。在此法会上,只有他们是人类众生。

‘经典记载,无数天人梵天众等无形众生也利用此干载难逢的机缘,聆听了佛法。佛教徒相信,除此世界以外,存在着许许多多凡夫肉眼看不到,微妙众生居住的世界。所以,无数天人,梵天等很有可能参与了这一伟大盛事。

但是,佛陀直接是对五比丘说法,此经主要是对他们讲的,这一点很清楚。  

一开始,佛陀提醒他们注意避免两个极端,用佛陀自己的话说,就是“隐者(Pabbajitena)不应依据两个极端(Anta)”这句话的重点在于终极或极端(Anta)和出世者(Pabbajita)这两个概念上。

用佛陀自己的话说,一个极端就是长久地贪爱于感官物欲享受。

此一极端低贱、粗鄙、庸俗、可耻无益。这不应被误解为佛陀希望他的弟子们不要享受生活的快乐,遁入森林。佛陀的思想远非如此狭隘。  

无论沉溺于声色之人怎样感受,对于断除了情欲的思想家来说,任何肉体快乐都是短暂的,从来不会十全十美,其结果都会产生不愉快的反应。

谈到世俗的快乐。佛陀说,财富的获取和财产的占有是在家居士的两大快乐源泉。但是,对于具有慧力的隐修者们来说,他们不会欣求这些瞬息流逝的快乐。

他们也许会把这些拒之门外。这对普通人来说也许是不可思议。普通人的快乐对隐修者来说是一种警觉,因为合离才是他们的快乐。  

另一个极端就是不断地进行自我折磨。非普通人可修习。佛陀说,这是一种无益的痛苦,谈不上高尚。不象第一种极端,这一极端没有被说成是低贱、庸俗、粗鄙。这里没有用这三个形容词来形容,这应该引起注意。。从传统习惯上讲,诚实的隐修者抛弃了色声快乐和执著,以苦修为手段,其主要目的是为了从生活疾苦中得到解脱。

佛陀曾经实践过这种痛苦无益的修习i他指出这种修行毫无价值。因为,这只能徒增痛苦,而不是减少痛苦。   佛陀首先澄清了这些问题,排除了闻法者的邪见。当他们烦恼不安的头脑准备好接受新思想时,佛陀才给他们讲述了他对这两个极端的亲身体验。  

如来认识到这两个极端的错误,故随行中道。此道是他新发现的。佛陀把这一新体系称之为中道。为了开导他的弟子,使他们领会他的教诲,佛陀讲说了此道的善益之处。不象两个截然不同的极端,中道所产生的心智力量和般若智慧,使人如实知见事物。当观见了了分明,智力敏锐之时,人们看清了事物的本来面目。  

另外,与第一个刺激情欲的极端不同,此中道导引众生达到抑制贪欲,产生安隐,更能获证四圣果,了知四圣谙,最终达到涅槃。  

何为中道?佛陀回答道:“中道即八圣道。”然后佛陀在此经中列出了八个组成部分。  

正见是佛教的关键所在。为了清除众人的疑虑,指导他们行走正道,佛陀以正见为第一。正见即如实地知道自我,生起对无著、舍离、慈悲和无害的正确见解。这种思想分别对治自私、恶意、残忍。正确思惟引道正语、正业、正命。此三种圆满人生的道德,第六种是正精进,它涉及到内在恶业的消除和善道的发展。这种自我纯净最好由谨慎细微的反省来完成。为此,第七正念犹为重要。精进不息,再加上念念分明,产生第八正定或一心不乱,制于一处的心好似一面撩得光亮的镜子,一切事物清清楚楚,完整无缺地映现出来。  

以此两个极端和他新发现的中道为本经的导言,佛陀详细地阐述了四圣谛。  

谛(巴利语Sacca,梵语satya)意为如是,佛陀宣说了其教导的根本要旨--四诺。它与一切众生息息相关。因此,佛法是以众生为中心,反对以神为中心的宗教。向内而非趋外。无论佛陀应世于否,此真话永存。佛陀向这个世界揭示了这些真理。它们不会也不可能因时而改变,因为他们是永恒的真理。佛陀没有依靠任何人来认识它们,正如他在经中所说:“对于这些以前从未听闻的法,我的知见、智慧、觉见和光明升起了。”这句话意义深远,它证实了佛陀新教导独树一帜。有人曾说,佛教是印度教的自然产物,这种说法是不公正的,虽然有些基本理论各自相通。   圣谛,巴利语--Ariya--saccani,之所以称之为圣(3),这是因为它们是由远离情欲最为殊胜伟大的圣者发现的。  

第一圣谛说的是苦(Dukkha),因为找不到更好的巴利相应词而被译为苦和忧。作为一种感受,苦的意思为难以忍受。作为一种抽象的真理,苦(Duddha)意为可悲(du)和空(kha)(4)。整个世界以苦为根本,故为可恶,无实体,从而是空非有。所以,Dukkha为可恶的非有。   一般人只看到事物的表面,而圣者如实知见事物的本质。  


就圣者而言,一切生命皆是痛苦。他发现,在此虚妄快乐欺骗人类的世界中,没有真正的幸福可言。物质上的快乐仅仅是一些贪欲的满足罢了。  

万物皆有生,因而有老病,终至死亡,没有一人逃得出这四种苦因。意愿得不到满足也是苫。作为一种定规,一个人总不愿意同自己讨厌之人相处,也不愿意和自己喜欢之人分离。但是,个人的希望不总是能如愿以偿。偶尔有时,一个人不希望,或不贪爱之物会突然降临在他的身上。遇到意想不到的不愉快事件是一种痛苦,难以忍受,以致使软弱无知之人被迫自杀,好象这种行为就能解决问题似的。  

真正的快乐是向内求,而不是由财富、权力、荣耀和征服来衡量的。如果说对这些世俗之物的占有是以暴力,或非正义的手段得到,或被错误地加以利用,或以执著的方式对待,它们将会成为占有者痛苦和悲伤的根源。  

一般来说,色声方面的享受是普通人最大而且仅有的快乐。毋庸置疑,人们在期待、渴望和回味这些变化无常的物质享受中得到快乐。但是,这些都是幻现、暂时的。根据佛陀的思想,不执著或超越物质快乐才是更大的喜乐。  

简而言之,色身的组合本身就是痛苦的根源。  

贪(Tanha本意为渴)有三种,第一种是贪的最粗浅的形式,此乃对一切显而易见的色身的执著(Kamahnka),第二种是对有的执著(Bhavatanka),第三种是对无色界的执著(vjbhavatanka)。根据经典注疏,最后两种贪是色身常见论和断见论。第二种人被解释为对色界的执著,第三种是对无色界的执著。对色界或无色界的贪著被认为是一种束缚。   

这种贪是潜伏在一切众生内部的强大精神力量。它是绝大多数众生痛苦的根源。无论是大贪还是小贪,都会引导众生再生于此娑婆世界,使人们执著于一切存在形式。  

贪的粗形式在证得第二圣果时得以减弱,得第三果时被彻底根除。贪的细微形式在获得阿罗汉时被断除。  

正确理解第一圣话将导致贪的除灭。第二圣谛说的是一般人对外部根境的精神态度。  

第三圣谛涉及到佛教信徒的最终日的--涅槃,即苦的终结。涅槃可望在此生中通过断除一切形式的贪砍而获得。放弃对外部世界的所有执著,人们可以由心智之慧眼理解涅槃。  

苦谛依所谓的众生或其生命的各个方面而建立。我们必须谨慎的加以认识、分析和检验。这种检验过程会引导人们如实地了知自己。  

此痛苦的因就是贪爱和执著,此为第二圣谛。  

法句经说:从贪生忧,从爱生怖,离欲无忧,更无恐怖。(216)  

佛说贪爱引发再生(Ponobhvika)。此巴利语非常值得注意,因为有些学者宣称佛陀没有讲授轮回之法。此第二圣请问接地谈到了过去、现在和未来的存在。  

第三圣谛必须通过修习八正道而获得。此乃无上正道,是通往涅槃的唯一捷径。这就是第四圣谛。   佛陀从各个方面阐述了四圣谛,以强劲,富有力量的语言结束了本经。  

“诸比丘。在此三个方面,我以十二种形式如理知见此四圣谛绝对真实。在我未曾真正明了之前,我没有认为我已获得圆满的无上正等正觉(Anuttara--sammasambodhi)。”  

“当我对此四圣诺绝对真实如理如量真正明了之后,我知道我已获得圆满的无上正等正觉(Anuttara--sammasambodhi)。”  

“当知识和觉悟生起后,我的解脱无可动摇,此生乃是最后生,今后更无他生。”  


佛陀刚讲完此经,五比丘中最年长的乔陈如当下了悟佛法,获得了第一圣果,觉悟到有生必有死(Yam kinvi samudayadhammam sabbam tam nirodhadhammam.)。  

当佛陀演说此《转法轮经》时,众地神欢呼道:佛陀世尊在波罗按斯城附近的鹿养苑宣说了无上妙法,此世间一切苦行僧、出家人、天人、魔王或梵天都无能讲说。  

一听到这个消息,所有其他天界的天人和梵天大众都同时随喜欢呼。  

突然.一束豪光、远胜于天人的灵光照亮了整个世界,给众生带来了无限的安乐和幸福。   《转法轮经》(5)  

如是我闻,一时佛在波罗捺斯城(6)近郊的鹿养苑,世尊白五比丘言:   

诸比丘,出家人应避两边(anta):  

1.沉缅于色声享受,此为卑贱,低下,庸俗,无益。  

2.执迷于自我折磨,此为痛苦,荒唐无益。  

抛弃此两个极端,如来(7)了悟中道(Majjiapatipada),增长知见(cakkhu),趋向安乐(8)(vupasamaya),智慧(9)(abhinnaya),菩提(10)(sambodhaya)和涅槃。  

诸比丘,何为如来所悟增长知见,趋向安乐,觉悟,菩提和涅槃之中道?  

如来所悟中道为八正道,即正见(sammaditthi),正思维(sam-masamkappa),正语(sammavaca),正业(sammakammanta),正命(sammaajiva),正精进(sammavayama),正念(sammasati),正定(sammasamadhi)。

(佛陀继续说道)诸比丘,此是苦谛(dukkha-ariya-sacca)。  

生为苦,老为苦,病为苦,死为苦,怨憎会为苦,爱别离为苦,求不得为苦,总之,此五蕴之聚(11)即是苦。   诸比丘,此是集谛(dukkha-samudaya-ariya-sacca)。  

轮回(ponobhavika)之因即是贪,以情欲执著彼此,贪执感官享受(kamatanha),贪执有生(bhavatanha),贪执无生(vibhavatanha)。  

诸比丘,此是灭谛(dukkha-nirodha-ariya-sacca)。  

彻底远离断除贪欲,舍离,由此得到解脱,无有任何执著。  

诸比丘,此是道谛(dukkha-nirodha-gamini-patipada-ariya-sacca)。  

此乃八正道,即正见,正思维,正语,正业,正命,正精进,正念,正定。  

1.此是苦谛。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

此是苦,我应知。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

此是苦,我已知。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

2.此是集谛。  

诸比丘,我对闻所末闻之法生起眼,此是苦之因,我应断。  

此是苦之因,我应断。  

诸比丘,我对闻所末闻之法生起眼,此是苦之因,我已断。  

此是苦之因,我已断。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

3.此是灭谛。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

此是灭,我应证。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光  

此是灭,我已证。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光  

4.此是道谛。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

此是道,我应修。  

诸比丘,我对闻所末闻之法生起眼,识,智,悟,光。  

此是道,我已修。  

诸比丘,我对闻所未闻之法生起眼,识,智,悟,光。  

(佛陀在结束此经时说:)  

“诸比丘,于此三个方面(13),在我没有真正以此十二种形式(14),明了四圣谛绝对真实如理之智之前,我没有于此世间,包括天人、魔王、梵天,以及梵志人天中,宣称我已证得圆满的无上正等正觉 (Anuttara sammasambodhi)。  

“诸比丘,于此三个方面,我以十二种形式,真正明了四圣谛绝对真实如理智慧之后,我即向世间,包括天人、魔王、梵天,以及梵志人天等,宣称我已证得圆满的无上正等正觉(Anuttara sammasambodhi)。  

“我生起知见和智观(nanaddassana),得不可退转的解脱(15)。这是我最后一生,今后更无他生。”   世尊如是讲说了此经,欢喜雀跃的比丘们欢呼赞叹世尊之语。  

听着如此精辟阐述的佛法,乔陈如尊者即得清净无染的法眼(Dhammacakkhu)(16),觉悟了缘生缘灭之理。(17)  

当佛陀讲说此《转法轮经》时,众地神高声欢呼:“此微妙甚深之法非梵志、天人、魔王、乃至梵天所能说,今由世尊于波罗捺斯的鹿养苑开说。”  

听到这一消息,四天王天,三十三天,夜摩天,兜率天,化乐天,他化自在天,梵众天,梵辅天,大梵天,少光天,无量光天,光音天,少净天,无量净天,遍净天,广果天,无想天,无烦天,无热天,善见天,以及色究竟天,一切天人同时发出了喜悦的赞叹之声。  

此时此刻,欢呼声即时传遍了整个梵天世界,于此同时,三千大干世界震动不止。  

一道豪光,远胜于天人之光照亮了大干世界。世尊说道:“朋友,桥陈如,你确实明白了,朋友,桥陈如,你真正明白了。”   因此,桥陈如尊者被称为阿若桥陈如。  

《转法轮经》的一点醒思:  

1,佛教建筑于自我体验,因此是理智的,而非玄学。  

2,佛陀抛弃了一切权威,开发了自己的中道学说。  
3,佛教是生活之道,是生活方式。  
4,佛教的关键在于理性的悟解。  
5.盲目的信仰被丢在一边。  
6,强调了修证的重要性,而非信仰和教条。只有信仰和教条不能使众生得以解脱。  
7.在《吠陀》经典中起着举足轻重的祭祀与佛教毫无关系。  
8.没有授予思典的神祗。  
9.没有联系人神的僧侣阶层。  
10.戒定慧是达到涅槃的必经途径。  
11.佛教的基础是可以被实践证实的四圣谛。  
12.四谛与人生有着密切的联系,因此佛教与人具共同轴心,且是以内心为主。  
13.佛陀独自觉悟了四谛,以他自己的话,就是:此法闻所未闻。  
14.作为真理,四谛不随时间的变化而改变。  
15.第一苦谛涉及了自我,或自体的构成,以及生命中不同阶段。人们应对此加以分析检验和考证,这种实践将给人带来对自己的正确理解。  
16.对第一谛理性的认识将铲除苦因。此第二谛谈到一般众生对感官外部事物的心理态度。   17.第二苦谛所关心的是潜伏在我们众生内心的强大能量。  
18.这种看不见的强大,不可抗拒的精神能量--贪是生命之苦的根源。  
19.第二谛间接地谈到了过去、现在和未来。  
20.佛陀承认了生死轮回的存在。  
21.业力学说,逻辑推理因此而得以暗示。  
22.虽然第三灭谛以个人为基础,但是,不同于第一二俗谛(lokiya),它是超越逻辑、世间的如实谛(lokattara)。  
23.第三谛则完全是自己觉悟,它是由精神之眼观见之法。  
24.此谛由彻底的舍离而得。不但放弃外部世界,也无著于内心世界。  
25.完全断除了执著就是第三谛的获证。但应注意,第三谛不是仅仅消灭了这种力量。不然的话,这将和断灭无异。涅槃必须由断除束缚众生于此世间的力量而获得。  
26.应该明白,涅槃非可造,而是获证,可以在此一生中证得。这样,虽然轮回之说为佛教一主要教法。但是,佛教的目的不依盼来世。  
27.第三谛须修习第四谛而获得。  
28.要消除这一强大的力量,八种具有威力的法门必须得到充分的开发。  
29.所有此八法皆为心法。  
30.八种强大的善心法集中起来击破一个人潜在的恶法。  
31.究竟清净,从轮回中得到彻底的解脱,远离一切情欲和非死(amata)等,都是此无上涅槃的随喜功用。  
32.这种解脱为圆满或为绝对纯净?后者更为确切。  
33.在此每一种情形之下,有人也许会提出这样一个问题:谁得以圆满?谁得以净化?在佛教中,无有众生,亦无恒久实体,但有意识的川流不息。  

更准确地说,由消除烦恼不净,此迁流不息的意识得以纯净。  

第二经   《无我经》(18):  

一时世尊于波罗捺斯城近郊鹿养苑。其时世尊语五比丘言:诸比丘。  

“世尊。”众比丘答道。  

故世尊如是说:  
“诸比丘,此身(rupa)无我(anatta),若此身为我(19),则此身不应受苦。‘此身如此,此身非如此,’此种可能亦应存在。但是由于此身非我、故受苦,无有‘此身如此,此身非如此.’这种可能的存在。(20)  
“同样的,受(vedana),想(sanna),行(samkhara),识(vinnana)亦无我。”(21)  
“诸比丘,此身常或非常?”  
“非常(anlcca),世尊。”  
“无常为乐为苦?”  
“是苦(dukkha),世尊。”  
“以此无常,痛苦,短暂之法为我:此是我,此是我所,此是神我,如此之说正确否?”(22)   “当然不正确,世尊。”  
“同样的,诸比丘,受,想,行,识亦为无常和痛苦。以此无常,痛苦,短暂之法为我:此是我,此是我所,此是神我;如此恰当否?”  
“当然不恰当,世尊。”   
“那么,诸比丘,汝应正智了知一切身之本性,无论过去、现在或未来,内外,粗细,高低,远近:此非我所(m’ etam-mama),此非我(n’eso’ham-asmi),此非神我(na me so atta)。“汝应正智了知一切受想行识之本质,无论过去、现在或未来,内外,粗细,高低,远近:此非我所(n’ etam mama),此非我(n’ eso’ham asmi),此非神我(na me so atta)。”   “一切多闻圣弟子如是厌离色受想行识,远离恶业,以无著而获解脱,尔后知见生起:我证解脱,明了轮回终止,以梵行为住,所作皆办,更无此界。”  
世尊说此经己,众比丘欢喜雀跃,赞叹佛说。  
佛陀说此法已,五比丘业从烦恼中获得自在,无有执著。  

[注]   (1)我们应该澄清对顺世派(Lokayata)这一术语的普遍错误理解。此词在巴利语中(《长部》,第一品,第二经;《增支部》,第一品,第163,166;《律藏》。第二品,139;《经集》。第105页等),它是正统婆罗门的学科。这一词肯定被用来指与宇宙有关的理论学习。只不过在很晚之后出现的注疏中,它被用来指哲学唯物主义。K.N.贾雅堤拉克的《早期佛教的知识理论》(伦敦.1963,第46—57页),对此词提出了许多论证和辩论。  

(2)s.罗达诃里湿努,《印度哲学》.(第二版,1929,纽约1941)。第一卷,第281—282。(罗达库湿努此文的所有资料没有一个早于公元八世纪。编者按)二、后一种翻译是从词源学上讲,此经名的原意。佛教徒所说的‘法’,即指佛陀的教导和说教(当自然是指真理而言),或指事相,或为经历因素。  
(3)阿利雅(Ariya,梵语Arya),是公元两千年前中期移居到印度次大陆之人的自称。由于词语外廷的扩大,后来,此词具有高尚、正直之意,从而失去族成员的原始意思。  
(4)这是对此概念形象化诠译的典型。它被注疏家用来作为一种有用的教育方法。这种解释没有原始词源的基础。  
(5)《大品》,10页;《相应部》,第五品,第420页。  
(6)现在的萨那。佛陀前生在此地以身喂养母鹿及共未生下来的小鹿。此地的现在名字是以菩萨前生名字,萨那迦那陀命名,意为保鹿者。  
(7)原意“如是来”,或“如是去”当佛陀称呼他自己时,应用这一称号。  
(8)战胜了情欲。  
(9)即悟证四谛。  
(10)即获证圣人的四道四果。  
(11)Pancupadanakkhandha。根据佛教,每一个人由五蕴构成,即:色受想行识。这是组成个人的五种心理和物理蕴体。色法为力量和质量。意识是由心所行行构成,共有五十二种。其中受和想被单独分开讲,余下的五十皆统称为行。  
(12)巴利语应是:应断集谛。不过,当然要断除是痛苦之因,而不是相此相关的真理。这些事实证明,这些经典是由再也不在日常生活中讲说同样语言之人保存下来的。  
(13)它们是:对四圣谛的知见(saccanana);对四圣谛各个方面的知见(kic-canana);对每一真谛圆满成就的知见(katanana)。  
(14)每一谛有三个方面。这样四谛就有十二种。  
(15)这里指阿罗汉果(arahattaphala)。  
(16)Dhammacakkhu-法眼意指三种未圆满圣道者,即入流果,一还果和不还果。陈如获证第一圣果,其他人在后来得第一圣果。  
(17)Yam kinci samudayadhammam sabbam tam nirodhadhammam。  
(18)《大品》,第13页;《相应部》,第三品,第66页。  
(19)由上帝创造,或从神我中派生出来的恒常不变实体。  
(20)所谓的有情是由此五蕴构成。于此五蕴之外,再无有情可言。如果一人去除五蕴,不复有任何存在。灵魂既不存在其中任何一蕴,也不存在于五蕴共体,更不存在于五蕴之外。  
(21)同上面一样,佛陀说明了每一有情的其它四蕴。佛陀对其他情每一构成有情之蕴体提出了同样的问题。这里的翻译省略。  
(22)由于贪欲(tanha),一个人错误地认为:此是我所。由于我慢(mana),有人认为:此是我。由于邪见,一有人认为:此是灵魂。这是三种错误的概念(mannana)。

Arahanta Sutta

Suttanta Pitaka

Samyutta-nikaya

Devatasamyuttam

Devataasa.myutta.m (Devas 諸天相應)

Satti-Vaggo

Discourse on the Arahat 25.

(The deva said )

"The bhikkhu who is an arahat, who has accomplished the task (of Magga Practice), in whom the befuddling defilements are extinct, and who bears the last burden of existence (having no more rebirth), would such a bhikkhu say, ' I speak' or would he say ' I am spoken to?"

(The Bhagava said )

" The bhikkhu who is an arahat, who has accomplished the task (of Magga Practice), in whom befuddling defilements are extinct, and who bears the last burden of existence, might say ' I speak', or might say ' I am spoken to'. Knowing and being skilled in the conventional terms of the world, he might use such terms merely as conventional terms."

(The deva said )

"The bhikkhu-who is an arahat, who has accomplished the task (of Magga Practice), in whom the befuddling defilements are extinct, and who bears the last burden of existence, would such a bhikkhu say, out of conceit, ' I speak'. or would he say 'I am spoken to?"

(The Bhagava said )

A bhikkhu who has given up conceit has no bonds; he has destroyed all bonds of conceit. Such a wise one has passed beyond all concepts of 'mine', 'I' and 'my Self' (being motivated by Craving, conceit and wrong view).

Such a bhikkhu might say ' I speak', or might say 'I am spoken to'.

Knowing and being skilled in the conventional terms of the world, he might use such terms merely as conventional terms."

Chinese Version:

二五 第五 阿罗汉



  天神:完了应所为漏尽最后身 阿罗汉比丘犹言如我语 人人语我物应如是言乎



  世尊:完了应所为漏尽最后身 阿罗汉比丘犹言如我语 人人语我物虽然如是言 世称巧知者唯依惯例称



  天神:完了应所为漏尽最后身 阿罗汉比丘彼依于我慢 犹言如我语人人语我物



  世尊:皆舍我慢锁尽除不存在 超谬想贤者犹言如我语 人人语我物此世巧称呼唯依惯例称

Tuesday, May 1, 2007

Happy Vesak Day 01/05/2007

Dear all fellow of laities,

I'm here to wish you all to have a joyful/mindfulness Vesak day to memorial the lord Buddha, that the day of born/self-enlightened and nibannam.


E-Sutta.

Tuesday, April 3, 2007

Maha Parinibbana Sutta























Digha 16

Last Days of the Buddha

Namo Tassa Bagahvato Arahato Sammasam buddhasa








Then the Blessed One said to Ven. Ananda: "Ananda, let's go to the far shore of the Hiraññavati River. We'll head for Upavattana, the Mallans' sal-grove near Kusinara."




"As you say, lord," Ven. Ananda responded to the Blessed One.

Then the Blessed One with a large community of monks went to the far shore of the Hiraññavati River and headed for Upavattana, the Mallans' sal-grove near Kusinara.

On arrival, he said to Ven. Ananda, "Ananda, please prepare a bed for me between the twin sal-trees, with its head to the north. I am tired, and will lie down."Responding, "As you say, lord," Ven. Ananda prepared a bed between the twin sal-trees, with its head to the north.

Then the Blessed One lay down on his right side in the lion's sleeping posture, with one foot on top of the other, mindful & alert.

Now at that time the twin sal-trees were in full bloom, even though it was not the time for flowering. They showered, strewed, & sprinkled on the Tathagata's body in homage to him. Heavenly coral-tree blossoms fell from the sky, showering, strewing, & sprinkling the Tathagata's body in homage to him.

Heavenly sandalwood powder fell from the sky, showering, strewing, & sprinkling the Tathagata's body in homage to him. Heavenly music was playing in the sky, in homage to the Tathagata. Heavenly songs were sung in the sky, in homage to the Tathagata.

Then the Blessed One said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season. They shower, strew, & sprinkle on the Tathagata's body in homage to him. Heavenly coral-tree blossoms are falling from the sky...

Heavenly sandalwood powder is falling from the sky...Heavenly music is playing in the sky...

Heavenly songs are sung in the sky, in homage to the Tathagata. But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to.

Rather, the monk, nun, male lay follower, or female lay follower who keeps practicing the Dhamma in accordance with the Dhamma, who keeps practicing masterfully, who lives in accordance with the Dhamma: that is the person who worships, honors, respects, venerates, & pays homage to the Tathagata with the highest homage.

So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.'

That's how you should train yourselves."Now at that time Ven. Upavana was standing in front of the Blessed One, fanning him.

Then the Blessed One dismissed him, saying, "Go away, monk. Don't stand in front of me." Then the thought occurred to Ven. Ananda, "For a long time, now, this Ven. Upavana has been an attendant to the Blessed One, staying near him and traveling with him. But now, in his final hour, he dismisses him, saying, 'Go away, monk.

Don't stand in front of me.' Now what is the reason, what is the cause, why the Blessed One dismisses him, saying, 'Go away, monk.

Don't stand in front of me'?"Then Ven. Ananda said to the Blessed One, "For a long time, now, this Ven. Upavana has been an attendant to the Blessed One, staying near him and traveling with him. But now, in his final hour, he dismisses him, saying, 'Go away, monk. Don't stand in front of me.' Now what is the reason, what is the cause, why the Blessed One dismisses him, saying, 'Go away, monk. Don't stand in front of me'?"


"Ananda, most of the devatas from ten world-systems have gathered in order to see the Tathagata.

For twelve leagues all around Upavattana, the Mallans' sal-grove near Kusinara, there is not the space even of the tip of a horse-tail hair that is not occupied by eminent devatas.

The devatas, Ananda, are complaining, 'We have come a long distance to see the Tathagata.

Only once in a long, long time does a Tathagata -- worthy & rightly self-awakened -- arise in the world.

Tonight, in the last watch of the night, the total Unbinding of the Tathagata will occur. And this eminent monk is standing in front of the Blessed One, blocking the way. We aren't getting to see the Blessed One in his final hour.'"

"But, lord, what is the state of the devatas the Blessed One is referring to?""Ananda, there are devatas who perceive space to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping.

As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon, the Blessed One will be totally unbound! All too soon, the One Well-gone will be totally unbound! All too soon, the One with Eyes (alternate reading: the Eye) will disappear from the world!' Then there are devatas who perceive earth to be earth.

Tearing at their hair, they are weeping. Uplifting their arms, they are weeping.

As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon, the Blessed One will be totally unbound! All too soon, the One Well-gone will be totally unbound! All too soon, the One with Eyes will disappear from the world!'

But those devatas who are free from passion acquiesce, mindful & alert: 'Fabrications are inconstant. What else is there to expect?'""In the past, lord, the monks in all directions, after ending the Rains retreat, came to see the Tathagata. Thus we got to see & attend to the monks who inspire the heart. But now, after the Blessed One is gone, we won't get to see or attend to the monks who inspire the heart."


"Ananda, there are these four places that merit being seen by a clansman with conviction, that merit his feelings of urgency & dismay (samvega).

Which four? 'Here the Tathagata was born' is a place that merits being seen by a clansman with conviction, that merits his feelings of urgency & dismay.

'Here the Tathagata awakened to the unexcelled right self-awakening'...'Here the Tathagata set rolling the unexcelled wheel of Dhamma'...'

Here the Tathagata was totally unbound in the remainderless property of Unbinding' is a place that merits being seen by a clansman with conviction, that merits his feelings of urgency & dismay.

These are the four places that merit being seen by a clansman with conviction, that merit his feelings of urgency & dismay. They will come out of conviction, Ananda -- monks, nuns, male lay followers, & female lay followers -- to the spots where 'Here the Tathagata was born,' 'Here the Tathagata awakened to the unexcelled right self-awakening,' 'Here the Tathagata set rolling the unexcelled wheel of Dhamma,' 'Here the Tathagata was totally unbound in the remainderless property of Unbinding.'

And anyone who dies while making a pilgrimage to these memorials with a bright, confident mind will -- on the break-up of the body, after death -- reappear in a good destination, the heavenly world.""Lord, what course should we follow with regard to womenfolk?""Not-seeing, Ananda"

"But when there is seeing, lord, what course should be followed?"

"Not-addressing, Ananda.""But when we are addressed, what course should be followed?"

"Mindfulness should be established, Ananda."

"And, lord, what course should we follow with regard to the Tathagata's body?"

"You are not to be concerned about the Tathagata's funeral. Please, Ananda, strive for the true goal, be committed to the true goal, dwell heedful, ardent, & resolute for the sake of the true goal. There are wise nobles, brahmins, & householders who are highly confident in the Tathagata. They will conduct the Tathagata's funeral."

"But, lord, what course should be followed with regard to the Tathagata's body?""The course they follow with regard to the body of a wheel-turning monarch, Ananda, is the course that should be followed with regard to the body of the Tathagata."

"And what, lord, is the course they follow with regard to the body of a wheel-turning monarch?"

"Ananda, they wrap the body of a wheel-turning monarch in new linen cloth. Having wrapped it in new linen cloth, they wrap it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrap it in new linen cloth. Having done this 500 times, they place the body in an iron oil-vat, cover it with an iron lid, make a pyre composed totally of perfumed substances, and cremate the body.

Then they build a burial mound for the wheel-turning monarch at a great four-way intersection. That is the course that they follow with regard to the body of a wheel-turning monarch. The course they follow with regard to the body of a wheel-turning monarch, Ananda, is the course that should be followed with regard to the body of the Tathagata. A burial mound for the Tathagata is to be built at a great four-way intersection. And those who offer a garland, a scent, or a perfume powder there, or bow down there, or brighten their minds there: that will be for their long-term welfare & happiness.

"There are these four who are worthy of a burial mound. Which four? A Tathagata, worthy & rightly self-awakened, is worthy of a burial mound.

A Private Buddha...a disciple of a Tathagata...a wheel-turning monarch is worthy of a burial mound.

"And for what reason is a Tathagata, worthy & rightly self-awakened, worthy of a burial mound? [At the thought,] 'This is the burial mound of a Tathagata, worthy & rightly self-awakened,' many people will brighten their minds.

Having brightened their minds there, then -- on the break-up of the body, after death -- they will reappear in a good destination, the heavenly world. It is for this reason that a Tathagata, worthy & rightly self-awakened, is worthy of a burial mound."And for what reason is a Private Buddha worthy of a burial mound? [At the thought,] 'This is the burial mound of a Private Buddha,' many people will brighten their minds.

Having brightened their minds there, then -- on the break-up of the body, after death -- they will reappear in a good destination, the heavenly world..."And for what reason is a disciple of a Tathagata worthy of a burial mound? [At the thought,] 'This is the burial mound of a disciple of a Tathagata,' many people will brighten their minds. Having brightened their minds there, then -- on the break-up of the body, after death -- they will reappear in a good destination, the heavenly world..."And for what reason is a wheel-turning monarch worthy of a burial mound?


[At the thought,] 'This is the burial mound of a wheel-turning monarch,' many people will brighten their minds. Having brightened their minds there, then -- on the break-up of the body, after death -- they will reappear in a good destination, the heavenly world. It is for this reason that a wheel-turning monarch is worthy of a burial mound.


Then Ven. Ananda, going into a [nearby] building, stood leaning against the door jamb, weeping: "Here I am, still in training, with work left to do, and the total Unbinding of my teacher is about to occur -- the teacher who has had such sympathy for me!"

Then the Blessed One said to the monks, "Monks, where is Ananda?""Lord, Ven. Ananda, having gone into that building, stands leaning against the door jamb, weeping: 'Here I am, still in training, with work left to do, and the total Unbinding of my teacher is about to occur -- the teacher who has had such sympathy for me!'"

Then the Blessed One told a certain monk, "Come, monk. In my name, call Ananda, saying, 'The Teacher calls you, my friend.'"

"As you say, lord," the monk answered and, having gone to Ven. Ananda, on arrival he said, "The Teacher calls you, my friend."

"As you say, my friend," Ven. Ananda replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Enough, Ananda. Don't grieve. Don't lament. Haven't I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

"For a long time, Ananda, you have waited on the Tathagata with physical acts of good will -- helpful, happy, whole-hearted, without limit; with verbal acts of good will...with mental acts of good will -- helpful, happy, whole-hearted, without limit. You are one who has made merit. Commit yourself to exertion, and soon you will be without mental fermentations."

Then the Blessed One addressed the monks, "Monks, those who, in the past, were worthy ones, rightly self-awakened, had foremost attendants, just as I have had Ananda. Those who, in the future, will be worthy ones, rightly self-awakened, will have foremost attendants, just as I have had Ananda. Ananda is wise, he knows, 'This is the time to approach to see the Tathagata. This is the time for monks, this the time for nuns, this the time for male lay-followers, this the time for female lay-followers, this the time for kings & their ministers, this the time for sectarians, this the time for the followers of sectarians.

"There are these four marvelous & amazing qualities in Ananda. If a group of monks approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent.If a group of nuns approaches to see Ananda...If a group of male lay followers approaches to see Ananda...If a group of female lay followers approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent.

These are the four marvelous & amazing qualities in Ananda. There are these four marvelous & amazing qualities in a wheel-turning monarch.

If a group of noble warriors approaches to see him...If a group of brahmins approaches to see him...If a group of householders approaches to see him...

If a group of contemplatives approaches to see him, they are gratified at the sight of him. If he speaks to them, they are gratified with what he says. Before they are sated, he falls silent. In the same way, monks, there are these four marvelous & amazing qualities in Ananda. If a group of monks...


a group of nuns...a group of male lay followers...a group of female lay followers approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent. These are the four marvelous & amazing qualities in Ananda."


When this was said, Ven. Ananda said to the Blessed One,

"Lord, may the Blessed One not be totally unbound in this little town, this dusty town, this branch township. There are other great cities: Campa, Rajagaha, Savatthi, Saketa, Kosambi, Vanarasi.

May the Blessed One be totally unbound there. In those cities there are many wealthy noble warriors, brahmins, & householders who have high confidence in the Tathagata. They will conduct the Tathagata's funeral."

"Don't say that, Ananda. Don't say that: 'this little town, this dusty town, this branch township.' In the past, Ananda, a king named Mahasudassana was a wheel-turning monarch, a righteous king ruling righteously, who was a conqueror of the four directions, a stabilizer of his country, endowed with the seven treasures.

This Kusinara was his capital city, named Kusavati: twelve leagues long from east to west, seven leagues wide from north to south. Kusavati was powerful, rich, & well-populated, crowded with people & prosperous. Just as the capital city of the devas, named Alakamanda is powerful, rich, & well-populated, crowded with yakkhas & prosperous; in the same way, Kusavati was powerful, rich, & well-populated, crowded with people & prosperous.

By day or by night, it was never lacking in ten sounds: the sound of elephants, horses, carts, drums, tabors, lutes, songs, cymbals, gongs, with cries of 'Eat! Drink! Snack!' as the tenth."Now, Ananda, go into Kusinara and announce to the Kusinara Mallans, 'Tonight, Vasitthas, in the last watch of the night, the total Unbinding of the Tathagata will occur. Come out, Vasitthas! Come out, Vasitthas! Don't later regret that "The Tathagata's total Unbinding occurred within the borders of our very own town, but we didn't get to see him in his final hour!"'"

Responding, "As you say, lord," Ven. Ananda put on his robe and -- carrying his bowl & outer robe -- went unaccompanied into Kusinara.

Now at that time the Kusinara Mallans had met for some business in their assembly hall. Ven. Ananda went to the assembly hall and on arrival announced to them, "Tonight, Vasitthas, in the last watch of the night, the total Unbinding of the Tathagata will occur.Come out, Vasitthas! Come out, Vasitthas! Don't later regret that 'The Tathagata's total Unbinding occurred within the borders of our very own town, but we didn't get to see him in his final hour!'"

When they heard Ven. Ananda, the Mallans together with their sons, daughters, & wives were shocked, saddened, their minds overflowing with sorrow.

Some of them wept, tearing at their hair; they wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon, the Blessed One will be totally unbound! All too soon, the One Well-gone will be totally unbound!

All too soon, the One with Eyes will disappear from the world!"Then the Mallans together with their sons, daughters, & wives -- shocked, saddened, their minds overflowing with sorrow -- went to Ven. Ananda at Upavattana, the Mallans' sal-grove near Kusinara.

The thought occurred to Ven. Ananda, "If I let the Mallans pay reverence to the Blessed One one by one, the night will be over before they have finished pay reverence. What if I were to have them pay reverence to the Blessed One arranging them family by family, announcing, 'Lord, the Mallan named so-&-so, together with his children & wives, servants & retainers, bows down with his head at the Blessed One's feet.'"

So Ven. Ananda, arranging the Mallans family by family, had them pay reverence to the Blessed One, [while he announced,] "Lord, the Mallan named so-&-so, together with his children & wives, servants & retainers, bows down with his head at the Blessed One's feet."In this way Ven. Ananda got the Mallans to pay reverence to the Blessed One within the first watch of the night.


Now at that time Subhadda the Wanderer was staying in Kusinara.

He heard, "Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will take place."

Then the thought occurred to him: "I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas -- worthy ones, rightly self-awakened -- appear in the world.

Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will occur. Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt."So he went to Upavattana, the Mallans' sal-grove and, on arrival, said to Ven. Ananda, "I have heard the elder wanderers, teachers of teachers, saying that only once in a long, long time do Tathagatas -- worthy ones, rightly self-awakened -- appear in the world.

Tonight, in the last watch of the night, the total Unbinding of Gotama the contemplative will occur.

Now there is a doubt that has arisen in me, but I have faith that he could teach me the Dhamma in such a way that I might abandon that doubt.

It would be good, Ven. Ananda, if you would let me see him."When this was said, Ven. Ananda said to him, "Enough, friend Subhadda. Don't bother the Blessed One.The Blessed One is tired."For a second time...For a third time, Subhadda the Wanderer said to Ven. Ananda, "...It would be good, Ven. Ananda, if you would let me see him."

For a third time, Ven. Ananda said to him, "Enough, friend Subhadda. Don't bother the Blessed One. The Blessed One is tired."Now, the Blessed One heard the exchange between Ven. Ananda & Subhadda the Wanderer, and so he said to Ven. Ananda, "Enough, Ananda. Don't stand in his way. Let him see the Tathagata.

Whatever he asks me will all be for the sake of knowledge, and not to be bothersome. And whatever I answer when asked, he will quickly understand."

So Ven. Ananda said to Subhadda the Wanderer, "Go ahead, friend Subhadda. The Blessed One gives you his leave."

Then Subhadda went to the Blessed One and exchanged courteous greetings with him.

After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, "Venerable sir, these priests & contemplatives, each with his group, each with his community, each the teacher of his group, an honored leader, well-regarded by people at large -- i.e., Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthitaputta, & the Nigantha Nataputta: Do they all have direct knowledge as they themselves claim, or do they all not have direct knowledge, or do some of them have direct knowledge and some of them not?"

"Enough, Subhadda. Put this question aside. I will teach you the Dhamma. Listen, and pay close attention. I will speak."

"Yes, lord," Subhadda answered, and the Blessed One said, "In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first...second...third...fourth order [stream-winner, once-returner, non-returner, or Arahant] is found.

But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first...second...third...fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first...second...third...fourth order. Other teachings are empty of knowledgeable contemplatives.

And if the monks dwell rightly, this world will not be empty of Arahants."At age twenty-nine I went forth, seeking what might be skillful,and since my going forth more than fifty years have past. Outside of the realmof methodical Dhamma, there is no contemplative."And no contemplative of the second...third...fourth order.

Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of Arahants."Then Subhadda the Wanderer said, "Magnificent, lord! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has -- through many lines of reasoning -- made the Dhamma clear.

I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. Let me obtain the going forth in the Blessed One's presence, let me obtain admission."

"Anyone, Subhadda, who has previously belonged to another sect and who desires the going forth & admission in this doctrine & discipline, must first undergo probation for four months.

If, at the end of four months, the monks feel so moved, they give him the going forth & admit him to the monk's state. But I know distinctions among individuals in this matter."

"Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & admit me to the monk's state.

"Then the Blessed One said to Ven. Ananda, "Very well then, Ananda, give Subhadda the going forth.""Yes, lord," Ananda answered.

Then Subhadda said to Ven. Ananda, "It is a gain for you, Ananda, a great gain, that you have been anointed here in the Teacher's presence with the pupil's anointing.

"Then Subhadda the Wanderer received the going forth & the admission in the Blessed One's presence. And not long after his admission -- dwelling alone, secluded, heedful, ardent, & resolute -- he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.

He knew: "Birth is ended, the holy life fulfilled, the task done.

There is nothing further for the sake of this world." And thus Ven. Subhadda became another one of the Arahants, the last of the Blessed One's face-to-face disciples.(VI)Then the Blessed One said to Ven. Ananda, "Now, if it occurs to any of you -- 'The teaching has lost its authority; we are without a Teacher' -- do not view it in that way.

Whatever Dhamma & Vinaya I have pointed out & formulated for you, that will be you Teacher when I am gone."At present, the monks address one another as 'friend,' but after I am gone they are not to address one another that way. The more senior monks are to address the newer monks by their name or clan or as 'friend.' The newer monks are to address the more senior monks as 'venerable' or 'sir.'"After I am gone, the sangha -- if it wants -- may abolish the lesser & minor training rules.[6]"After I am gone, the monk Channa should be given the brahma penalty.""What, lord, is the brahma penalty?"

"Channa may say what he wants, Ananda, but he is not to be spoken to, instructed, or admonished by the monks.

"Then the Blessed One addressed the monks, "If even a single monk has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to ask a counter-question in his presence.

'"When this was said, the monks were silent.A second time, the Blessed One said, "If even one of the monks has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to ask a counter-question in his presence.'

"A second time, the monks were silent.A third time, the Blessed One said, "If even one of the monks has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't later regret that 'The Teacher was face-to-face with us, but we didn't bring ourselves to ask a counter-question in his presence.'

"A third time, the monks were silent.Then the Blessed One addressed the monks, "Now, if it's out of respect for the Teacher that you don't ask, let a friend inform a friend."When this was said, the monks were silent.

Then Ven. Ananda said to the Blessed One, "It's amazing, lord. It's marvelous. I'm confident that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice."

"You, Ananda, speak out of confidence, while there is knowledge in the Tathagata that, in this community of monks, there is not even a single monk who has any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path or the practice. Of these 500 monks, the most backward is a stream-winner, not destined for the planes of deprivation, headed to self-awakening for sure.

"Then the Blessed One addressed the monks, "Now, then, monks, I exhort you: All fabrications are subject to decay.

Bring about completion by being heedful." Those were the Tathagata's last words.Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third...the fourth jhana...the sphere of the infinitude of space...the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.

Then Ven. Ananda said to Ven. Anuruddha, "Ven. Anuruddha, the Blessed One is totally unbound."

"No, friend Ananda. The Blessed One isn't totally unbound. He has entered the cessation of perception & feeling.

"Then the Blessed One, emerging from the cessation of perception & feeling, entered the sphere of neither perception nor non-perception. Emerging from that, he entered the sphere of nothingness...the sphere of the infinitude of consciousness...the sphere of the infinitude of space...the fourth jhana...the third...the second...the first jhana. Emerging from the first jhana he entered the second...the third...the fourth jhana. Emerging from the fourth jhana, he immediately was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, there was a great earthquake, awesome & hair-raising, and the drums of the devas sounded.


When the Blessed One was totally Unbound, simultaneously with the total Unbinding,

Sahampati Brahma uttered this verse:

All beings -- all -- in the world,will cast off the bodily heap in the worldwhere a Teacher like this without peer in the world the Tathagata, with strength attained,the Rightly Self-Awakened One, has been totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:

How inconstant are compounded things! Their nature: to arise & pass away.

They disbands they are arising. Their total stilling is bliss.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:

He had no in-&-out breathing,the one who was Such, the firm-minded one, imperturbable & bent on peace: the sage completing his span. With heart unbowed he endured the pain.Like a flame's unbinding was the liberation of awareness.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Ananda uttered this verse:
It was awe-inspiring.It was hair-raisingwhen,displaying the foremost accomplishment in all things,the Rightly Self-Awakened Onewas totally Unbound.


When the Blessed One was totally Unbound, simultaneously with the total Unbinding, some of the monks present who were not without passion wept, uplifting their arms.

As if their feet were cut out from under them, they fell down and rolled back & forth, crying,
"All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!"

But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant.What else is there to expect?

"Then Ven. Anuruddha addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise?

What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

The devatas, friends, are complaining."[Ananda:] "But, Ven. Anuruddha, what is the state of the devatas the Blessed One is referring to?"

"Friend Ananda, there are devatas who perceive space to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping. As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound! All too soon is the One Well-gone totally unbound!

All too soon, the One with Eyes has disappeared from the world!'

Then there are devatas who perceive earth to be earth. Tearing at their hair, they are weeping. Uplifting their arms, they are weeping.

As if their feet were cut out from under them, they fall down and roll back & forth, crying, 'All too soon is the Blessed One totally unbound!

All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!'

But those devatas who are free from passion acquiesce, mindful & alert: 'Fabrications are inconstant. What else is there to expect?'

"Then Ven. Anuruddha & Ven. Ananda spent the remainder of the night in Dhamma talk.

Then Ven. Anuruddha said to Ven. Ananda, "Go, friend Ananda. Entering Kusinara, announce to the Kusinara Mallans, 'The Blessed One, Vasitthas, is totally unbound.

Now is the time for you to do as you see fit.'"Responding, "As you say, sir,"


Ven. Ananda in the early morning put on his robe and -- carrying his bowl & outer robe -- went unaccompanied into Kusinara.


Now at that time the Kusinara Mallans had met for some business in their assembly hall.

Ven. Ananda went to the assembly hall and on arrival announced to them, "The Blessed One, Vasitthas, is totally unbound.

Now is the time for you to do as you see fit."

When they heard Ven. Ananda, the Mallans together with their sons, daughters, & wives were shocked, saddened, their minds overflowing with sorrow.

Some of them wept, tearing at their hair; they wept, uplifting their arms.

As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound!

All too soon is the One Well-gone totally unbound!

All too soon, the One with Eyes has disappeared from the world!"

Then the Kusinara Mallans ordered their men, "In that case, I say, gather scents, garlands, & all the musical instruments in Kusinara!"

Then, taking scents, garlands, & all the musical instruments in Kusinara, along with 500 lengths of cloth, the Kusinara Mallans went to the Blessed One's body in Upavattana, the Mallans' sal-grove near Kusinara.

On arrival, they spent the entire day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths.

Then the thought occurred to them, "It's too late today to cremate the Blessed One's body. We'll cremate the Blessed One's body tomorrow."

And so they spent the second day, the third day, the fourth day, the fifth day, the sixth day in worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, in making cloth canopies and arranging floral wreaths.

Then on the seventh day the thought occurred to them, "Worshipping, honoring, respecting, & venerating to the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town.

"Then eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll lift up the Blessed One's body," were unable to lift it.


So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these eight leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll lift up the Blessed One's body,' are unable to lift it?"

"Your intention, Vasitthas, is one thing. The devas' intention is another.""But what, Ven. Anuruddha, is the devas' intention?"

"Your intention, Vasitthas, is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with dances, songs, music, garlands, & scents, let's carry it to the south, around the outside of the town, and cremate it to the south of the town.'

The devas' intention is, 'Worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly dances, songs, music, garlands, & scents, lets carry it to the north of the town, enter the town through the north gate, carry it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana, to cremate it there.'"

"Then let it be, venerable sir, in line with the devas' intention."

Now at that time Kusinara -- even to its rubbish heaps & cesspools -- was strewn knee-deep in coral-tree flowers.

So the devas & the Kusinara Mallans, worshipping, honoring, respecting, & venerating the Blessed One's body with heavenly & human dances, songs, music, garlands, & scents, carried it to the north of the town, entered the town through the north gate, carried it through the middle of the town and out the east gate to the Mallans' memorial called Makuta-bandhana.

There they set it down.Then the Kusinara Mallans said to Ven. Ananda, "Venerable sir, what course should we follow with regard to the Tathagata's body?"

"The course they follow with regard to the body of a wheel-turning monarch, Vasitthas, is the course that should be followed with regard to the body of the Tathagata."

"And what, venerable sir, is the course they follow with regard to the body of a wheel-turning monarch?""Vasitthas, they wrap the body of a wheel-turning monarch in new linen cloth.

Having wrapped it in new linen cloth, they wrap it in teased cotton-wool. Having wrapped it in teased cotton-wool, they wrap it in new linen cloth.

Having done this 500 times, they place the body in an iron oil-vat, cover it with an iron lid, make a pyre composed totally of perfumed substances, and cremate the body.

Then they build a burial mound for the wheel-turning monarch at a great four-way intersection. That is the course that they follow with regard to the body of a wheel-turning monarch.

The course they follow with regard to the body of a wheel-turning monarch, Ananda, is the course that should be followed with regard to the body of the Tathagata.

A burial mound for the Tathagata is to be built at a great, four-way intersection. And those who offer a garland, a scent, or a perfume powder there, or bow down there, or brighten their minds there: that will be for their long-term welfare & happiness.

"So the Kusinara Mallans ordered their men, "In that case, I say, gather the Mallans' teased cotton-wool."

Then they wrapped the Blessed One's body in new linen cloth. Having wrapped it in new linen cloth, they wrapped it in teased cotton-wool.

Having wrapped it in teased cotton-wool, they wrapped it in new linen cloth. Having done this 500 times, they placed the body in an iron oil-vat, covered it with an iron lid, made a pyre composed totally of perfumed substances, and set the body on the pyre.

Now at that time Ven. Maha Kassapa was traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. Leaving the road, he sat down at the foot of a tree.

Meanwhile, a certain naked ascetic, carrying a coral-tree flower from Kusinara, was traveling on the highway to Pava.

Ven. Maha Kassapa saw the naked ascetic coming from afar, and on seeing him said to him, "Do you know our teacher, friend?""Yes, friend, I know him. Seven days ago Gotama the contemplative was totally unbound. That's how I got this coral-tree flower."


With that, some of the monks present who were not without passion wept, uplifting their arms. As if their feet were cut out from under them, they fell down and rolled back & forth, crying, "All too soon is the Blessed One totally unbound!

All too soon is the One Well-gone totally unbound! All too soon, the One with Eyes has disappeared from the world!"

But those monks who were free from passion acquiesced, mindful & alert: "Fabrications are inconstant. What else is there to expect?"

Now at that time a monk named Subhadda who had gone forth when old was sitting among the group.

He said to the monks, "Enough, friends. Don't grieve. Don't lament. We're well rid of the Great Contemplative. We've been harassed by [his saying], 'This is allowable. This is not allowable.' But now we will do what we want to do, and not do what we don't want to do."

Then Ven. Maha Kassapa addressed the monks, "Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed One already taught the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise?

What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating."

Then four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, "We'll ignite the Blessed One's pyre," were unable to ignite it. So the Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven. Anuruddha, what is the cause, why these four leading Mallans, having bathed their heads and wearing new linen cloth, thinking, 'We'll ignite the Blessed One's pyre,' are unable to ignite it?"

"Your intention, Vasitthas, is one thing. The devas' intention is another."

"But what, Ven. Anuruddha, is the devas' intention?"

"The devas' intention, Vasitthas, is, 'This Ven. Maha Kassapa is traveling on the highway from Pava to Kusinara with a large community of monks, approximately 500 monks in all. The Blessed One's pyre will not catch fire until Ven. Maha Kassapa has worshipped the Blessed One's feet with his head.'"

"Then let it be, venerable sir, in line with the devas' intention."So Ven. Maha Kassapa went to the Blessed One's pyre at Makuta-bandhana, the Mallans' memorial near Kusinara. On arrival, arranging his robe over one shoulder, he placed his hands palm-to-palm over his heart, circumambulated the pyre, uncovered the Blessed One's feet, and worshipped them with his head.

And the 500 monks, arranging their robes over one shoulder, placed their hands palm-to-palm over their hearts, circumambulated the pyre, and worshipped the Blessed One's feet with their heads.

As soon as it had been worshipped by Ven. Maha Kassapa and the 500 monks, the Blessed One's pyre caught fire of its own accord. In the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned. Only the bone-relics remained.

Just as in the burning of ghee or oil, no cinder or ash can be discerned; in the same way, in the burning of the Blessed One's body, no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil of the joints could be discerned.

Only the bone-relics remained. And of the 500 twin-wrappings only two were burnt: the innermost & the outermost.

When the Blessed One's body was consumed, a cascade of water fell from the sky, extinguishing the Blessed One's pyre.

Water shot up from a sal-tree as well, extinguishing the Blessed One's pyre.

The Kusinara Mallans, with all kinds of scented water, extinguished the Blessed One's pyre. Then for seven days they kept the bone-relics in their assembly hall -- setting them round with a lattice of spears surrounded by ramparts of bows -- worshipping, honoring, respecting, & venerating them with dances, songs, music, garlands, & scents.

Then King Ajatasattu Vedehiputta of Magadha heard, "The Blessed One, they say, has been totally unbound in Kusinara." So he sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. I, too, am a noble warrior. I deserve a share of the Blessed One's bone-relics. I, too, will build a burial mound and hold a ceremony for them."

The Licchavis of Vesali heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior.


We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics.

We, too, will build a burial mound and hold a ceremony for them."The Sakyans of Kapilavatthu heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So they sent an envoy to the Kusinara Mallans: "The Blessed One was the greatest of our relatives. We deserve a share of the Blessed One's bone-relics.

We, too, will build a burial mound and hold a ceremony for them."The Bulians of Allakappa...The Koliyans of Ramagama heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors.

We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."The Brahmin of Vetha Island heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So he sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. I am a brahmin. I deserve a share of the Blessed One's bone-relics. I, too, will build a burial mound and hold a ceremony for them."The Pava Mallans heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors. We deserve a share of the Blessed One's bone-relics.

We, too, will build a burial mound and hold a ceremony for them."When this was said, the Kusinara Mallans said to the groups & factions, "The Blessed One was totally unbound within the borders of our own town.

We will not give up a share of the Blessed One's bone-relics."When this was said, Dona the brahmin addressed the groups & factions,Listen, good sirs,to a word from me.Our Awakened One taught forbearance.It's not good that there should be combat over the relics of the highest one.

Let's unite in concord, on friendly terms,and make eight shares.

Let there be burial mounds in the various directions, many people made confident in the One with Eyes."In that case, brahmin, you yourself divide the Blessed One's bone-relics into eight equal shares."Responding, "As you say, good sirs," to the groups & factions, Dona the brahmin divided the Blessed One's bone-relics into eight equal shares and then said to the groups & factions, "

Good sirs, give me this urn. I will build a burial mound and hold a ceremony for the urn." They gave him the urn.


Then the Moriyans of Pipphalivana heard, "The Blessed One, they say, has been totally unbound in Kusinara."

So they sent an envoy to the Kusinara Mallans: "The Blessed One was a noble warrior. We, too, are noble warriors.

We deserve a share of the Blessed One's bone-relics. We, too, will build a burial mound and hold a ceremony for them."

"There is no [remaining] share of the Blessed One's bone-relics. They have been divided. Take the embers from here." They took the embers from there.

Then King Ajatasattu Vedehiputta of Magadha built a burial mound and held a ceremony for the Blessed One's relics in Rajagaha.

The Licchavis of Vesali built a burial mound and held a ceremony for the Blessed One's relics in Vesali.The Sakyans of Kapilavattu built a burial mound and held a ceremony for the Blessed One's relics in Kapilavattu.

The Bulians of Allakappa built a burial mound and held a ceremony for the Blessed One's relics in Allakappa.

The Koliyans of Ramagama built a burial mound and held a ceremony for the Blessed One's relics in Ramagama.

The brahmin of Vettha Island built a burial mound and held a ceremony for the Blessed One's relics on Vettha Island.The Pava Mallans built a burial mound and held a ceremony for the Blessed One's relics in Pava.

The Kusinara Mallans built a burial mound and held a ceremony for the Blessed One's relics in Kusinara.Dona the brahmin built a burial mound and held a ceremony for the urn.The Moriyans of Pipphalivana built a burial mound and held a ceremony for the embers in Pipphalivana.Thus there were eight burial mounds for the bone-relics, a ninth for the urn, and a tenth for the embers.That is how it was in the past.