世尊的遗言

世尊的遗言
　　陈慈兰◎译撰
　　“阿难，你们对我还有什么期待吗？我已不分内、外的解说一切法了！圆满的人作教诫，不会有所保留的，我从来不想‘我引导僧团，或僧团以我为依怙’，你们要以自己为依皈，要以正法为依皈，不要以他人为依皈。” “现在，我郑重声言，所有因缘法，皆归于毁灭，你们要精勤于证取涅槃！”
　　最后一次游化
　　原始圣典——四部《尼柯耶》或《阿含》，全然不似“部派佛教”和“大乘佛教”的大量经书，掺杂诸多“菩萨”神化色彩、形而上学与灵感文学。《尼柯耶》或《阿含》里所记载的佛陀和声闻圣弟子的梵行生活，是以朴素、纯净、落实的人格，透过超越宗教仪式、宗教体验，超越哲学辩论、形而上学的“中道”实践，将身心回归到至真、至善、至美之明洁寂静状态。“爱取之欲已尽，有为之因已灭，从此不再受生”(the craving for becoming has been cut off, the support of becoming has been destroyed, there is no more re-becoming.)；也就是说，透过止观平衡、戒定慧均等的培育、行持，得到身、口、意三行安息(the cessation of bodily formations, verbal formations and mental formations)，臻至彻底解脱苦灭的涅槃状态(the cessation of suffering, nibbana)。
　　《大般涅槃经》里，栩栩如生的记述世尊入灭前三个月的现实游化生活，可以说是世尊人间弘法四十五年的写实缩影。人在临终时的遗言，最是真?#092;、悲切，这位圆满正等正觉的佛、世尊、善逝者、天人师、实语者，也一样有病痛、有觉受，所不同的是，他以解脱心、解脱智见的慈悲、行舍，淋漓尽致的展现出一个伟大、纯净、出萃绝伦的人格与人性。
　　八十岁的世尊，以粗硬、赤裸的双足，不急不缓一步一步安稳地载动老迈沉重的身躯，携著钵，领著比丘圣弟子们，从王舍城东北方的灵鹫山出发，向北方进行，欲做最后一次游化，而最终目的地是回家乡入涅槃。途中，他对阿难说：“我巳老朽了，像老旧的车子需要靠皮带帮助才能起动一样。”但是，他内心明觉、正智，清楚地知道自己是真理的掌握者。
　　如实见、如实证四谛的本质
　　尔时，世尊与比丘僧众来到柯提加马村(Kotigama)。世尊在此开示：“比丘们＊，就是因为我们不能了解四种圣谛（真理／本质），所以长期轮回于生死之途。何为四种圣谛呢？即是苦的圣谛、苦因的圣谛、苦灭的圣谛、以及灭苦之法的圣谛。”世尊如是宣说，善逝者如是说已，人天师再以偈颂：
　　不能如实见四谛本质， 以致长期流转于生死； 若如实证四谛，则有因拔除， 苦根斩断，从此不再受生。
　　The Lord went with a large company of monks to Kotigama, and stayed there. Then the Lord addressed the monks thus: Monks, it is through not understanding, not penetrating the Four Noble Truths that I as well as you have for a long time run on and gone around the cycle of birth-and-death. What are they? By not understanding the Noble Truth of Suffering we have fared on, by not understanding the Noble Truth of the Origin of Suffering, of the Cessation of Suffering, and of the Path Leading to the cessation of Suffering we have fared on around the cycle of birth-and-death. And by the understanding, the penetration of the same Noble Truth of Suffering, of the Origin of Suffering, of the Cessation of Suffering and of the Path Leading to the Cessation of Suffering, the craving for becoming has been cut off, the support of becoming has been destroyed, there is no more re-becoming. The Lord having said this, the Well-Farer having spoken, the Teacher said:
　　Not seeing the Four Noble Truths as they are, Having long traversed the round from life to life, These being seen, becoming掇 supports pulled up, Sorrow's root cut off, rebirth is done.
　　＊注：“比丘们”包含几层含意。一、在佛教僧团中，基于戒律的信受，得授具足戒者；二、见轮回而生畏惧者；三、一心奉行修持佛法者。
　　法镜(the Mirror of Dhamma)／四不坏净信
　　世尊与大比丘僧众离开柯提加马村，来到那低卡村(Nadika)，住在“砖屋”(the Brick House)（当时木屋多，砖屋极为特殊）。
　　尔时，那低卡村有一位比丘和一位比丘尼逝世，阿难尊者就去请示佛陀，他们转生何处？命?#092;如何？同时并问及其他在家居士死后转生何处？命?#092;如何？佛陀一一回答后，便开示阿难：“人生有死，何足为奇！若每死一个人，都来问我其死后转生何处？命?#092;如何？将使我疲乏之至。阿难，我为你等宣说法镜(the Mirror of Dhamma)，若圣弟子有此法镜，便能预知未来。即已断除三结（我见、戒禁取、疑），已获取不堕恶趣的须陀洹果，必证涅槃。”
　　法镜(the Mirror of Dhamma)，又名“四不坏净信”(the four kinds of unwavering faith)又称为“入流者（须陀洹果）之四要素”(the four factors of stream-enterer)。圣弟子如具备“四不坏净信”的品质，便如同携带法的明镜，能预知未来：即已断除三结，巳获取不堕恶趣的须陀洹果，必证涅槃。这“法镜／四不坏净信”是：
　　一、对佛之净信
　　圣弟子净信佛陀是：阿罗汉（应供），完美的正觉者（等正觉），智慧和德行兼备的成就者（明行足），善巧地断除贪嗔痴者（善逝者），洞悉世间真相者（世间觉），可接受调教者的绝佳引导者（调御丈夫），诸天和人类的老师（天人师），自觉觉他的佛陀，世间至尊的圣者。
　　(The noble disciples possess confirmed confidence in the Buddha thus: "The Blessed One is an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate (or Well-gone, or the Well-Farer), knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One."
　　二、对法之净信
　　圣弟子净信：世尊饶益解说的法，当下远离烦恼即可亲证，不论什么时候，都可亲自前来观察体验这通达内明之道，智者当宜自行证知。
　　(The noble disciples possess confirmed confidence in the Dhamma thus: "The Dhamma is well expounded by the Blessed One, to be seen here and now directly, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.")
　　三、对圣僧之净信
　　圣弟子净信：世尊的声闻圣僧伽(bhagavato savakasangho)循著善向、直向、真向、正向的方法修习，向须陀洹道得须陀洹果，向斯陀含道得斯陀含果，向阿那含道得阿那含果，向阿罗汉道得阿罗汉果，如是四双八辈才是世尊的声闻圣僧伽，应该布施、礼遇、供养、尊重，这是世间无上的福田。
　　(The noble disciples possess confirmed confidence in the Sangha (bhagavato savakasangho) thus: "The Sangha (bhagavato savakasangho) of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is the four pairs of persons, the eight types of individuals -- this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. ")
　　四、对圣戒之净信
　　圣弟子净信圣者所欣喜行持的戒，是不坏戒，是不缺戒，是无瑕疵戒，是无杂染戒，得以脱离恶趣恐惧，这智者所赞叹之圣戒，舍离执取（贪爱），循序向于（止观平衡的）三昧定。
　　(The noble disciple possess the virtues dear to the noble ones -- unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration.)
　　没有分别、没有秘密
　　世尊与大比丘僧众离开那低卡村(Nadika)，来到毗舍离(Vesali)的庵婆婆梨园(Ambapali掇 grove)，在此，世尊开示“四念处”。之后，到白鹿瓦村(Beluva)安度雨季。
　　尔时，世尊罹患痢疾，剧痛得几乎殒命。病愈后，阿难尊者上前请安，并语世尊：“见世尊病痛时，我身心羸弱如蔓藤，神志昏暗不辨方向……但一念及世尊尚未遗教诸比丘，当不会进入涅槃时，我才聊感安心。”
　　世尊反而斥责阿难：“你们对我还有什么期待吗？我已不分内、外的解说一切法了！圆满的人作教诫，不会有所保留的，我从来不想 ‘我引导僧团，或僧团以我为依怙’，你们要以自己为依皈，要以正法为依皈，不要以他人为依皈。”
　　Ananda, what does the order of monks expect of me? I have taught the Dhamma, Ananda, making no "inner" and" outer". The Tathagata has no "teacher's fist" in respect of doctrines. The Tathagata does not think in such terms: I shall take charge of the order? or The order should refer to me? Ananda, you should live as islands unto yourselves, being your own refuge, with no on else as your refuge, with the Dhamma as an island, with the Dhamma as your refuge, with no other refuge.
　　我真弟子、最高学者
　　世尊接著教示：“比丘要如何以自己为依皈，以正法为依皈，不以他人为依皈？比丘应当精勤不懈，正念明觉地就身体（的状态）来观察身体（的实相／本质），舍弃世间渴望和失意。其观察受念处、心念处和法念处时也一样精勤不懈，保持正念明觉。”
　　How does a monk live as an island unto himself, being your own refuge, with no on else as your refuge, with the Dhamma as an island, with the Dhamma as your refuge, with no other refuge? Here, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects.
　　“又，比丘如何保持正念明觉？比丘在前进后退时，要专注觉知当下的每一个动作、感受和思想，或者在前瞻后顾、弯曲伸直、穿衣持钵、食饮嚼吞、解大小便、行、站、坐、卧时，或者在清醒、言谈、静默时，皆要专注觉知当下的每一个动作、感受和思想。 比丘当摄心正念明觉！这是我等的教示！”
　　And how is a monk clearly aware? Here, a monk, when going forward or backward, is aware of what he is doing; in looking forward or back he is aware of what he is doing; in bending and stretching he is aware of what he is doing; in carrying his inner and outer Robe and bowl he is aware of what he is doing; in eating, drinking, chewing and savouring he is aware of what he is doing; in passing excrement or urine he is aware of what he is doing; in walking, standing, sitting or lying down, in keeping awake, in speaking or in staying silent, he is aware of what he is doing. That is how a monk is clearly aware. A monk should be mindful and clearly aware, this is our charge to you!
　　世尊结语：“无论现在或我入灭以后，若有人精勤修习念住（四念处）者，则是我真弟子、最高学者。”
　　And those who now in my time or afterwards live thus, they will become the highest, if they are desirous of learning.
　　以止观平衡的三十七道品成就正觉
　　世尊与比丘僧众来到大林重阁讲堂(the Gabled Hall in the Great Forest)后，便吩咐阿难，立即通知住在毗舍离(Vesali)附近的所有比丘们尽集于此讲堂。
　　世尊在大林重阁讲堂如是开示：“比丘们，你们当知我所自觉自证和所宣说之法。你们当于此法勤学、力修、善育、广布，使圣教长远住世，这是为了众生的利益与快乐，以及慈愍此世界，为人天的利益快乐与幸福。何者是我所自觉自证和所宣说之法呢？即：（止观平衡的三十七道品）四念处、四正勤、四神足、五根、五力、七觉支、八正道。
　　Monks, for this reason those matters which I have discovered and proclaimed should be thoroughly learnt by you, practiced, developed and cultivated, so that this holy life may endure for a long time, that it may be for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans. And what are those matters? They are the Four Foundations of Mindfulness, the Four Right Efforts, the Four Roads to Power, the Five Spiritual Faculties, the Five Mental Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path。
　　“所有因缘法，皆归于毁灭，你们要精勤于证取解脱！如来圆寂甚近，此后三月，如来即入涅槃。” 世尊如是宣说，善逝者如是说已，人天师再以偈颂：
　　我生命已熟，寿命已尽， 我已皈依我自己，将离你们而去， 你们要精勤、正念、持戒， 以明觉之念为心的导引， 谁能勤住正法与圣戒， 便能超越生死，究竟苦边。
　　All conditioned things are of a nature to decay -- strive on untiringly (work out your salvation with diligence). The Tathagata's final passing will not be long delayed. Three months from now the Tathagata will take his final Nibbana.
　　Thus the Lord spoke. The Well-Farer having thus spoken, the Teacher said this:
　　Ripe I am in years. My life-span's determined.
　　Now I go from you, having made myself my refuge.
　　Monks, be untiring, mindful, disciplined, Guarding your minds with well-collected thought.
　　He who, tireless, keeps to law and discipline, Leaving birth behind will put an end to woe.
　　四种鉴别法(the four criteria)／四大教法
　　尔时，世尊于清晨去毗舍离城中托钵乞食，饭食后，他以象视(elephant-look)回身转顾毗舍离，并对阿难说：“此是我最后顾视毗舍离！”
　　世尊与比丘僧众继续徒步游化，到达班达镇、哈谛镇、芒果镇……等地，世尊殷切地向诸弟子宣说这完美解脱的戒、定、慧修持：“修戒、修定、修慧有大利益和果报；有止有观（止观平衡）的修慧，心得以从欲漏、有漏、见漏、无明漏中得到究竟解脱。
　　(Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.)
　　世尊来到波戛城(Bhoganagara)的阿难陀神舍(Ananda Shrine)，以其圆满的戒、定、慧、解脱、解脱知见向比丘众严谨告示：“我将宣说四种鉴别法，你们要专心谛听！何谓四种鉴别法：
　　一、若你们听到有佛弟子如是宣讲：这是法，这是律,这是我从佛陀亲口闻受得来的。你们不应称赞，也不应藐视，应了解其每一个字与内容，与经典和律典相比较、相对照，若其与经律不相符，则其结论应是：?#092;然，此非佛陀之教法，你们应拒绝之……这是第一鉴别法。
　　二、若你们听到有佛弟子如是宣讲：这是法，这是律，这是我从住有长老和杰出教师的僧团亲口闻受得来的……，若其与经律不相符,则其结论应是：?#092;然，此非佛陀之教法，你们应拒绝之……这是第二鉴别法。
　　三、若你们听到有佛弟子如是宣讲：这是法，这是律，这是我从博学、深入佛法、通晓戒律的诸长老亲口闻受得来的……，则其结论应是：?#092;然，此非佛陀之教法，你们应拒绝之……这是第三鉴别法。
　　四、若你们听到有佛弟子如是宣讲：这是法，这是律,这是我从某寺庙一位博学、深入佛法、通晓戒律的僧人亲口闻受得来的……，则其结论应是：?#092;然，此非佛陀之教法，你们应拒绝之……这是第四鉴别法。
　　Monks, I will teach you four criteria. Listen, pay close attention, and I will speak:
　　1. Suppose a monk were to say: "I heard and received this from the Lord's own lips: this is the dhamma, this is the discipline, this is the Master's teaching." Then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and ex-pressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the suttas or the discipline, the conclusion must be: "Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk", and the matter is to be rejected...This is the first criterion.
　　2. Suppose a monk were to say: "In such and such a place there is a community with elders and distinguished teachers, I have heard and received this from that community." Then, monks, you should neither approve nor disapprove his words... (as verse 1). the conclusion must be: "Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk", and the matter is to be rejected This is the second criterion.
　　3. Suppose a monk were to say: In such and such a place there are elders who are learned, bearers of the tradition, who know the Dhamma, the discipline, the code of rules... (as verse 1), the conclusion must be: Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk? and the matter is to be rejected. This is the third criterion.
　　4. Suppose a monk were to say: In such and such a place there is one elder who is learned... I have heard and received this from that elder... (as verse 1), the conclusion must be: Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk? and the matter is to be rejected. This is the fourth criterion.
　　最后一句遗言
　　——“现在，我郑重声言，所有因缘法，皆归于毁灭，你们要精勤于证取涅槃！”
　　世尊与比丘僧众来到波婆(Pava)的芒果林。有一铁匠名叫Cunda，听了世尊的开示后甚为欢喜，于是恭请世尊与比丘僧众于次日前去其舍受供午餐。铁匠连夜备办了甜粥、糕饼以及栴檀树耳(pig掇 delight)。当世尊抵达铁匠家后，便吩咐他：“将你所备办的栴檀树耳全部供养我，其他甜粥、糕饼分供给僧众；而且将余剩的栴檀树耳埋藏在一个洞里，因为除了我以外，其他任何人、天、神……等服食它后会有不良好消化。”世尊用毕午餐后，即患严重血痢，剧痛得几乎濒死，但他依然正念正知，毫无抱怨。世尊腹泻后，即告阿难起程去拘尸那罗城(Kusinara)。忍持著虚弱的身体，世尊沿途中多次休息，方抵拘尸那罗城。
　　世尊复告阿难：“我们去拘尸那罗的乌帕瓦塔那，马拉的娑罗树林。”并吩咐阿难，为他敷设床具于娑罗双树(twin Sal-trees)间：“阿难，我甚疲倦，想躺下来休息……阿难，你去通知拘尸那罗的马拉(Mallas)说，今夜三更如来将取涅槃……。”
　　有一外道行者苏跋陀(Sub-hadda)闻知世尊当夜将入涅槃的消息，即刻赶来问法，世尊坚定的回答他：“于任何法与戒中，若无八圣道，则无一果、二果、三果、四果，苏跋陀，就因我的法与戒中有八圣道，所以有一果、二果、三果、四果圣者；若比丘能落实行持完美的（止观平衡、戒定慧均等的）八圣道，则世间不会缺少阿罗汉。
　　(In whatever Dhamma and discipline the Noble Eightfold Path is not found, no ascetic is found of the first, the second, the third or the fourth grade. But such ascetics can be found, of the first, second, third and fourth grade in a Dhamma and discipline where the Noble Eightfold Path is found. Now, Subhadda, in this Dhamma and discipline the noble Eightfold Path is found, and in it are to be found ascetics of the first, second, third and fourth grade. Those other schools are devoid of true ascetics; but if in this one the monks were to live the life to perfection, the world would not lack for Arahants.)
　　于娑罗双树间，世尊头部朝北，偃卧右侧，双足并叠，心念安稳的遗示阿难：“我为你们所建立的正法和圣戒，于我入灭后，即是你们的导师。”并询问诸比丘：“你们心中对佛、法、僧尚有任何疑惑的，请快快提出。”诸比丘们皆默然；世尊重覆询问第二次、第三次，诸比丘们皆默然。阿难尊者于是打破沉默：“这实在奇妙，不可思议啊！世尊，我相信在此的所有比丘们，没有人对佛、法、僧有疑惑的。”“阿难，你所言是出自于你对佛、法、僧的净信（入流者／须陀洹者），但如来也确知此众比丘无人对佛、法、僧有疑惑的，此众比丘中的最落后者，已获取不堕恶趣的须陀洹果了，将来必证涅槃。”
　　最后，世尊严正辞告诸比丘：“现在，我郑重声言，所有因缘法，皆归于毁灭，你们要精勤于证取涅槃！”
　　(Now, monks, I declare to you: all conditioned things are of a nature to decay -- strive on untiringly (work out your salvation with diligence!))这便是如来的最后一句遗言了。
　　语毕，世尊即入初禅，从初禅起入第二禅，入第三禅，入第四禅，从第四禅起入空无边处，入识无边处，入无所有处，入非想非非想处，从非想非非想处起入灭受想定；再从灭受想定起入非想非非想处，入无所有处，入识无边处，入空无边处，从空无边处起入第四禅，入第三禅，入第二禅，入第一禅；再从第一禅起入第二禅，入第三禅，入第四禅；最后，世尊从第四禅起入涅槃。
　　(Then the Lord entered the first jhana. And leaving that he entered the second, the third, the fourth jhana. Then leaving the fourth jhana he entered the Sphere of Infinite Space, then the Sphere of Infinite Consciousness, then the Sphere of No-Thingness, then the Sphere of Neither-Perception-Nor-Non-Perception, and leaving that he attained the Cessation of Feeling and Perception. Then the Lord, leaving the attainment of the Cessation of Feeling and Perception, entered the Sphere of Neither-perception-Nor-Non-Perception, from that he entered the Sphere of No-Thingness, the Sphere of Infinite Consciousness, the Sphere of Infinite Space. From the Sphere of infinite Space he entered the fourth jhana, from there the third, the second, the first jhana. Leaving the first jhana, he entered the second, the third, the fourth jhana. And leaving the fourth jhana, the Lord finally passed away.)
　　摘译和参考资料(References)：
　　巴利英译长部#16 -- The Buddha掇 Last Days by Maurice Walshe
　　《大般涅槃经》巴宙译
　　汉译《长阿含游行经》
　　《初果》希尔伯列克著
　　《原始佛教》中村元著