Chapter 3: After the Buddha
Does the Buddha Exist After His Death
佛陀死後還存在嗎
The question: ”Does the Buddha exist after His death or not”, is not a new question. The same question was put to the Buddha during His lifetime.
When a group of ascetics came and asked the same question from certain disciples of the Buddha, they could not get a satisfactory answer from them. Anuradha, a disciple, approached the Buddha and reported to Him about their conversation. Considering the understanding capacity of the questioners, the Buddha usually observed silence at such questions. However in this instance, the Buddha explained to Anuradha in the following manner:
”O Anuradha, what do you think, is the form (Rupa) permanent or impermanent
”
”Impermanent, Sir.”
”Is that which is impermanent, painful or pleasant
”
”Painful, Sir.”
”Is it proper to regard that which is impermanent, painful and subject to change as: ”This is mine; this is I, this is my soul or permanent substance
”
”It is not proper, Sir.”
”Is feeling permanent or impermanent
”
”Impermanent, Sir.”
”Is that which is impermanent, painful or pleasant
”
”Painful, Sir.”
”Is it proper to regard that which is impermanent, painful and subject to change as ”This is mine, this is I, this is my soul”
”
”It is not proper, Sir.”
”Are perfection, formative tendencies and consciousness, permanent or impermanent
”
”Impermanent, Sir.”
”Is that which is impermanent, painful or pleasant
”
”Painful, Sir.”
”Is it proper to regard that which is impermanent, painful and subject to change as: ”This is mine, this is I, this is my soul
”
”
”It is not proper, Sir.”
”Therefore whatever form, feeling, perception, formative tendencies, consciousness which have been, will be and is now connected with oneself, or with others, gross or subtle, inferior or superior, far or near; all forms, feelings, perceptions, formative tendencies and consciousness should be considered by right knowledge in this way: ”This is not mine; this not I; this is not my soul.” Having seen thus, a noble, learned disciple becomes disenchanted with the form, feeling, perception, formative tendencies and consciousness. Becoming disenchanted, he controls his passion and subsequently discards them.”
”Being free from passion he becomes emancipated and insight arises in him: ”I am emancipated.” He realizes: ”Birth is destroyed, I have lived the holy life and done what had to be done. There is no more birth for me.”
”What do you think, Anuradha, do you regard the form as a Tathagata
”
”No, Sir.”
”O Anuradha, what is your view, do you see a Tathagata in the form
”
”No, Sir.”
”Do you see a Tathagata apart from form
”
”No, Sir.”
”Do you see a Tathagata in feeling, perception, formative tendencies, consciousness
”
”No, Sir.”
”O Anuradha, what do you think, do you regard that which is without form, feeling, perception, formative tendencies and consciousness as a Tathagata
”
”No, Sir.”
”Now, Anuradha, since a Tathagata is not to be found in this very life, is it proper for you to say: ”This noble and supreme one has pointed out and explained these four propositions:
A Tathagata exists after death;
A Tathagata does not exist after death;
A Tathagata exists and yet does not exist after death;
A Tathagata neither exists nor does not exist after death
”
”No, Sir.”
”Well and good, Anuradha. Formerly and now also I expound and point out only the truth of Suffering and cessation of Suffering.” (Anuradha Sutta---Samyutta Nikaya.)
The above dialogue between the Buddha and Anuradha may not be satisfactory to many, since it does not satisfy the inquiring mind of the people. Truth is such that it does not give satisfaction to the emotion and intellect. Truth happens to be the most difficult thing for man to comprehend. It can only be fully comprehended by Insight. Buddhahood is nothing but the embodiment of all the great virtues and supreme enlightenment. That is why Buddhas who could enlighten others are very rare in this world.
佛陀死後存在或不存在的問題，在佛陀生前已經被提出了。
一群修行者向佛陀提出了這個問題，佛陀考慮到發問者的理解能力，于是不給予回答，保持沈默。當佛陀的弟子阿奴拉達(Anuradha，古譯：阿那律)向佛陀彙報了弟子們的不滿。並提出了同樣的問題，佛陀知道阿奴拉達有能力理解這個問題，于是回答道：
「阿奴拉達啊！你認爲色蘊(實體)是永恒或是無常的呢？」
「是無常的。世尊！」
「無常是痛苦還是快樂？」
「是痛苦。世尊！」
「當面對無常的痛苦和不永恒的東西，把它當作是『我』，我的靈魂或永恒的實體，這種觀念恰當嗎？」
「不恰當。世尊！」
「受蘊(感受)是常還是無常？」
「是無常。世尊！」
「無常是痛苦還是快樂？」
「是痛苦。世尊！」
「把無常、痛苦和肯定會消亡的東西，當作是『我』或『我的』，這是我，這是我的靈魂。這種觀念正確嗎？」
「不正確。世尊！」
「想蘊、行蘊、識蘊是常還是無常？」
「是無常。世尊！」
「無常是痛苦還是快樂？」
「是痛苦。世尊！」
「把無常、痛苦和肯定會消亡的東西，當作是『我』或『我的』，這是我，這是我的靈魂。這種觀念正確嗎？」
「不正確。世尊！」
「所以凡是與自我、他人、聰明、愚蠢、高尚、低賤、遠、近等，有關的色、受、想、行、識，都應該以正確的知識理解爲：『這不是我，這不是我的，這也不是我的靈魂。』要這樣的理解，一位高尚而有學識的弟子，才能從色、受、想、行、識中解脫出來，這樣才能完全的控製自己的心念和情欲，自由的擺布它。」「解除了情欲後，觀想于自身：『我是解脫者。』他將會覺悟到：『不生就不會死，我已通過修行做好一切准備，我不再受生的業報了。』」
「阿奴拉達啊！你認爲色是如來嗎？」
「不是的。世尊！」
「依你所見，你認爲色存在于如來之內嗎？」
「不！世尊！」
「你看見如來離開色嗎？」
「不！世尊！」
「你看見如來在受、想、行、識中嗎？」
「不！世尊！」
「阿奴拉達啊！你以爲如來中沒有色、受、想、行、識嗎？」
「不！世尊！」
「阿奴拉達啊！現在你自己想想看，既然如來不能脫離色、受、想、行、識而存在。你還能對尊貴的如來有什麼進一步的要求呢？你還會提出以下四個問題嗎？」「如來死後存在？」「如來死後不存在？」「如來生前存在而死後不存在？」「如來死後既存在又不存在？」
「不會了。世尊！」
「很好！很好！阿奴拉達啊！以前和現在我都同樣的說過：『唯有苦谛和苦滅，才是真理。』」《相應部.阿奴拉達所問經》
佛陀與阿奴拉達尊者這段對話，非常值得品味。但是佛陀的解釋不能令所有的人都滿意。不是所有的人都擁有了解這些問題的知識，唯有通過觀禅的智慧才能理解這個問題。只要通過戒定慧的修行，證悟涅槃並不困難。這是佛陀證悟的道路，是世間少有的瑰寶。
《第叁章 佛陀入滅之後 Chapter 3: After the Buddha》全文閱讀結束。