今天講須跋陀羅尊者。這位尊者是拘尸羅城的一個外道。他的名字翻譯為「善賢」；和「普賢」有一個字相同。這位尊者，他很聰明的，也很有才智的。他是修苦行外道，已經得到五通了。五通呢，就是天眼通、天耳通、他心通、宿命通、神足通，可是他沒有得到漏盡。為什麼沒有得到漏盡通呢？就因為他脾氣古怪。他雖然到非非想處天這個定。非想非非想處天，這是「四空處天」裡頭的一個空處天，這是凡夫最高的一種定。這個定還沒生起，只有一個識在那個地方潛伏著，沒有什麼生，也沒有什麼形相，就在那兒有一個意圖，還有陰，一股靈氣，這種境界可以入定到八萬大劫，可是雖有這境界，他驕慢的習氣還有，沒有完全斷，所以就不能得到究竟。
他在這個時候，聽見佛將要入涅槃了，於是乎他就趕快到雙樹林那地方去請法；在佛最後要入涅槃的時候，他來了。他是個外道，大概和佛的弟子也沒有什麼來往的，佛的弟子有的認識他，有的不認識他。認識他的，也看不起他是個外道；不認識他的，更覺得他是一個古怪的人。因為這個樣子，就不准他見佛，怕他見到佛了就胡說亂講，令佛心裡也不平靜，就不准他進去。可是佛具一切智，他知道須跋陀尊者機緣成熟了，他就叫弟子把他叫進去，為他說八正道法。
小乘裡有三十七道品，這三十七道品是：五根、五力、四念處、四正勤、四如意足、七菩提、八正道，這合起來叫「三十七道品」。在小乘講的都是這三十七道品，沒有「六度」，沒有這些大乘的境界，都是小乘的境界。這位尊者到這兒來了，佛就為他講「八正道」。
這八正道，第一就是「正見」。見，是正當的、正確的、不偏的，也不落於空，也不落於有，正當而中道。這種的見解要有合乎正當，也合乎中道的見解，也沒有一個太過，也沒有一個不及。這個見，就是你看見的，是外邊的，屬於一種境。你見到這個境界，不要迷糊，不要被境所迷。
第二是「正思惟」。正思惟是屬於內的，這是內裡頭的思想，正當的思想。你的思想要想一些正正經經的思想，不要在裡邊盡有一些邪知邪見的邪思想。
那麼第三是要「正語」，或者你見到的，或者你想到的，發之而成言語，成了言語。言語必須要正，你不能那麼盡說一些個兩頭蛇，說刻薄尖酸這種話，或者說了一種偏私的話，或者袒護的話，這都不要了。只說正話，說直話，要說真話。
第四，講的「正業」。正業，就是正當的行為；行為也是行業。你所行所做的，就有一種的業，所以業要正。
第五，「正命」。這個正命，就是你這一生的職業、你的生活都要正，不要有五邪命，不要落於五邪命那種的境界上。
第六是「正精進」。正精進，是要走正當的途徑，就是要修正當的道路，修正道，你不要有邪精進。邪精進，譬如修那個密宗，想要貪快，這個是邪精進；你或者是賭錢，也不吃飯了，也不睡覺了，光是賭錢，那是邪精進；或者去看戲、跳舞、看電影，把什麼都給忘了，那也都叫邪精進。正精進就是你要走正當的途徑，你對正當的事情要往前去求進步。
第七就是「正念」。你這個念也要正的，不要盡是邪念，所以要有正確觀念。
第八是「正定」，正當的禪定，不要有邪定。你有邪定，或者投機、取巧、想辦法走捷徑、找神通，這都是一種邪定，不是正定。
那麼這樣子，佛說完之後，尊者就開悟了。開悟了之後，他也不管什麼，就先佛入滅。所以他也是佛的最後一個弟子，也是佛成功最快的一個弟子––說完了，他就開悟了；開悟了，他就入涅槃了。所以孔子說：「朝聞道，夕死可矣。」一早起來就明白道，晚上就死了也沒有關係了，沒有問題了。
這個地方，我們大家要知道，聽見「道」就死，到底有什麼意思呢？若不聽「道」還可以活長一點的時間，不要那麼快死了，那我們人就不要聞道囉？不是這麼樣的。聞道了，他就來去自由了，他可以走，可以不走。說夕死可矣，並不是說聞了道就應該死了。聞了道，你明白了，你願意活著就活著，願意死了就死，是自由的；並沒有人壓迫說，你得了道了，一定快點死。那誰也不要得道了，尤其怕死的人。所以孔子是這樣說：「朝聞道，夕死可矣。」就因為他真明白了，真得到自由了，真得到消遙自由了，所以才說「夕死可矣」。
這位善賢尊者，他已經一百二十歲了，還是這麼好學，他是要求道的。那麼我們這些人，正在年富力強的時候，怎麼可以這麼懶惰呢？怎麼可以這麼因循呢？所以我們應該見賢思齊，我們應該要效法這位尊者這麼好學不厭、求道不倦的思想。說是：「我現在年紀輕，我還是等一等，等我年紀老的時候再學道了。」不要這樣子！所以說：「莫待老來方學道，孤墳都是少年人。」
贊曰：
老而彌堅 求道心虔
問法於佛 入滅身先
消遙自在 無罣無牽
正悟解脫 各宜勉旃
「老而彌堅」：他年紀那麼老了，比誰求道的心都堅固，「求道心虔」：他求道的心特別虔，「問法於佛，入滅身先」：他去求法，佛給他八正道法，就入涅槃了，「消遙自在」：你看這多消遙，多自在，來去自由，無罣無礙，所以「無罣無牽」。「正悟解脫」：他聞八正道就開悟了，就得到解脫了，沒什麼牽罣束縛。「各宜勉旃」：所以，我們大家也都應該自己勉勵自己，不要再把光陰都空過去了，再這麼拖時間了。
又說偈曰：
自知外道非究竟 非非想處亦徒然
恭往雙林求真理 親悟八正通妙玄
如是如是原如是 奇哉奇哉更奇哉
機教相扣識本體 不俟如來般涅槃
這個偈頌是這樣子的，說是「自知外道非究竟」：他知道這個外道不是一個究竟的，了生死的法門，「非非想處亦徒然」：所以他雖然到了非非想處的境界，也是徒然，也是沒有什麼不究竟的，也是將來會墮的。「恭往雙林求真理」：他自己恭恭敬敬，存一片求法的心，想要去求真理。「親悟八正通妙玄」：他親自明白八正道的法，是妙不可言的。
「如是如是原如是」：他明白這個之後，他對佛說他所證得的境界，佛就給他印證說：「如是！如是！」他自己說：「喔！原來就是這樣！」
「奇哉奇哉更奇哉」：那麼八正道這個法，我們聽見的人也不少了，怎麼沒有開悟呢？就因為我們不是求法心那麼切，所以都是還在那兒這樣恍恍惚惚的、馬馬虎虎的，沒有真誠，沒有那麼的懇切。八正道雖然是小乘的法，也是很特別奇妙的，所以他開悟了，就覺得它是奇妙中的更奇妙。這叫什麼呢？「機教相扣識本體」：這就叫佛對弟子機教相扣，他的機緣成熟了，佛給他一說法，就把他點破了，點破他的迷津，那麼他豁然開悟了，所以認識本來的面目了。因為認識本面目了，所以「不俟如來般涅槃」：他也不需要等到佛入涅槃之後再走，他要搶先了，就先入涅槃。
-全文完- |
|
Today we will talk about the Venerable Subhadra. The Venerable One was an externalist from Kusinagara city. His name means "good and worthy," the same “worthy” as in "Universal Worthy" (Samantabhadra). This Venerable One was very intelligent and also highly capable and wise. He practiced asceticism and attained the Five Penetrations, which are: the penetration of the heavenly eye, the penetration of the heavenly ear, the penetration of knowing others' thoughts, the penetration of knowing past lives, and the penetration of the complete spirit. However, he had not attained the penetration of having no outflows. Why not? Because his temperament was peculiar. He had obtained the Samadhi of the Heaven of Neither Perception nor Nonperception, which is one of the Heavens of the Four Stations of Emptiness. It is the highest samadhi a mortal can obtain.Before the samadhi has arisen, there is only a latent consciousness. There is no birth, form, or shape. It is but a mass of energy. In this kind of state, one can enter into a samadhi for 80,000 great eons. Even though he had obtained this state, the Venerable One still had not totally gotten rid of his arrogance. That is why he could not obtain the ultimate samadhi.
It was at this time that he heard that the Buddha was going to enter Nirvana. He quickly went to the Grove of Twin Trees to request Dharma. He came at the last moment, just before the Buddha entered Nirvana. He was an externalist. Perhaps he did not have much association with the disciples of the Buddha. Some of them knew him, but others didn't. Those who knew him did not have high regard for him since he followed an external path. Those who didn't know him thought he was a weird person. Given the situation, his request to see the Buddha was denied. The disciples were concerned that he might speak nonsense and thus disturb the tranquillity of the Buddha. However, the Buddha was endowed with complete wisdom. He recognized that Subhadra's conditions were ripe. So he bid his disciples to let Subhadra in, and he spoke the Dharma of the Eightfold Noble Path for him.
In the Theravada tradition of Buddhism, there are thirty-seven Dharmas Associated with Enlightenment, which are: the Five Roots, the Five Powers, the Four Applications of Mindfulness, the Four Right Efforts, the Four Bases of Psychic Power, the Seven Factors Leading to Enlightenment, and the Eightfold Noble Path. These are all that the Theravada tradition talks about. They do not have the Six Paramitas or any of the Great Vehicle states. They have only the Small Vehicle states. When this Venerable One came, the Buddha spoke for him the Eightfold Noble Path.
The first of the Eight Noble Paths is "proper views." That is to say, one's perception is proper and correct, and not deviant, in that neither emptiness nor existence is emphasized. It is in accord with the Middle Way, neither going too far nor falling short. This view refers to the states you perceive externally. When you see states, do not be confused by them.
The second is "proper thought." Proper thought refers to the internal aspect. Your internal thoughts should be correct and upright. You shouldn't harbor deviant views or deviant thoughts inside.
The third is "proper speech." When you have seen something or thought about something, you may express it in words. Your words should be proper. Don't engage in divisive speech to cause dissension between people. You should not speak in a nasty or mean way, or show bias or favoritism in your speech. Speak only what is right, straightforward, and true.
The fourth is "proper conduct." This means right behavior. Our actions create karma. In other words, karma is the result of what we practice and do. Thus, we must have proper karma.
The fifth is "proper livelihood." "Livelihood" means your career and lifestyle. Both should be proper. Avoid the five kinds of deviant livelihoods. Take care not to fall into those five deviant states.
The sixth is "proper vigor." This means we should walk on a right path. In other words, we must cultivate the proper Way. We must not cultivate with a kind of deviant effort. An example of deviant vigor would be cultivating esoteric (tantric) practices and hoping for quick results. Another example of deviant vigor is to skip eating and sleeping and spend all your time gambling. Perhaps you spend all your time watching plays and movies, or going dancing, totally forgetting everything else. That is also deviant vigor. "Proper vigor" means walking on a right path and seeking progress in proper matters.
The seventh is "proper mindfulness." Our state of mind must also be proper and not deviant. So we must have right ideas.
The eighth is "proper samadhi." This is the right kind, and not a deviant kind, of concentration. Trying to be clever and taking advantage of others, taking short cuts, or seeking spiritual powers are all signs of deviant concentration and not proper concentration.
After the Buddha finished speaking this Dharma, the Venerable One became enlightened. After his enlightenment, he paid no attention to anything whatsoever, but just went ahead and entered Nirvana before the Buddha did. He was not only the Buddha's last disciple, but was also the fastest one to get enlightened--as soon as the Buddha finished speaking, he was enlightened, and right after being enlightened, he entered Nirvana. Thus, Confucius said, "If I hear of the Way in the morning, I can die without regret in the evening." If you awaken to the Way in the early morning, it won't matter if you die that very evening. It won't be any problem.
Here we must understand what “dying after hearing the Way” means. Does it mean that if you don't hear of the Way, you can live a little longer. If so, then maybe we don't want to hear the Way, so we can live longer. No, this is not the meaning. After hearing the Way, you are free to come and go. You can go, or you can stay. “I can die without regret in the evening” doesn't mean I should die after hearing the Way. After hearing the Way, if you understand it, then you can live or die as you wish. You are free to decide. No one is forcing you, saying,“Now that you've attained the Way, you must die quickly.” If that were the case, no one would want to attain the Way, especially those who are afraid of dying. When Confucius said, “If I hear of the Way in the morning, I can die without regret in the evening,” it was because he had truly understood and had obtained real freedom and independence.
Despite his advanced age of 120, the Venerable One “Good and Worthy” was still so diligent in his learning. He was one who really sought the Way. How can we, who are in the prime of life, be so lazy and perfunctory? We should want to emulate a worthy individual when we see one. We should strive be like this Venerable One, who was so diligent in his study and who never wearied in his search for the Way. You say, "I'm still young. I'm going to wait till I get old to study the Way." Don't think like that! There's a saying, "Don't wait until you get old to study the Way. Do you not see that most of the lonely graves belong to young people?"
A verse in praise says:
The older he got, the stronger he was.
How sincere was his wish to seek the Way!
Having requested Dharma from the Buddha,
He entered Nirvana first.
He was free and at ease,
With no worries or impediments.
Seeing his proper enlightenment and liberation,
Let us urge ourselves on!
Commentary:
The older he got, the stronger he was. He was quite advanced in age, and yet his resolve for the Way was firmer and stronger than anyone else's. How sincere was his wish to seek the Way! His wish for the Way was especially sincere. Having requested Dharma from the Buddha, he entered Nirvana first. He sought Dharma from the Buddha, who spoke the Eightfold Noble Path for him. After that, he entered Nirvana. He was free and at ease, with no worries or impediments. How carefree and liberated he was! He was free in coming and going, with nothing to burden or restrict him. Seeing his proper enlightenment and liberation, let's urge ourselves on! Upon hearing the Eightfold Noble Path, he became enlightened and liberated, and had no more worries or obstacles to restrict him. We should all encourage ourselves with his example, and not waste any more time or procrastinate any longer.
Another verse says:
Knowing that his external path was not ultimate,
And that the state of Neither Perception nor Nonperception was also useless,
He went to the Grove of Twin Trees to respectfully request the truth.
He himself realized the wonder and mystery of the Eightfold Noble Path.
So it is, so it is! It is originally so!
Wonderful, wonderful, it's really wonderful.
The teaching and the potential meshed, and he recognized his original substance.
He entered Nirvana without waiting for the Thus Come One.
Commentary:
Another verse goes like this: Knowing that his external path was not ultimate, / And that the state of Neither Perception nor Nonperception was also useless, / He went to the Grove of Twin Trees to respectfully request the truth. He knew that the external teaching he followed was not an ultimate Dharma door with which one could end birth and death. Though he had reached the state of Neither Perception non Nonperception, it was not of much use. It was not ultimate, and he would still fall in the future. And so, with the Dharma on his mind, he respectfully went to seek the truth. He himself realized the wonder and mystery of the Eightfold Noble Path. He personally realized how unspeakably wonderful the Eightfold Noble Path was.
So it is, so it is! It is originally so! After he came to the realization, he told the Buddha the state he had attained. The Buddha gave him his approval, saying, "So it is! So it is!" And he said, "Oh! So this is how it was all along!” Wonderful, wonderful, it's really wonderful. Many of us have heard this Dharma of the Eightfold Noble Path; why hasn't anyone become enlightened? It's because we are not as earnest and sincere in seeking the Dharma. That's why we're still here, being confused and casual. We lack sincerity. Although the Eightfold Noble Path belongs to Theravadan Buddhism, it is very special and wonderful. And so when the Venerable One became enlightened, he felt that it was the most wonderful of the wonderful. And so the next line says: The teaching and the potential meshed, and he recognized his original substance. The Buddha's teaching meshed with his disciple's potential. Venerable Subhadra's conditions were ripe, and so as soon as the Buddha spoke Dharma for him, his confusion was shattered and he became enlightened. He recognized his original face. Having recognized his original face, he entered Nirvana without waiting for the Thus Come One. He saw no need to wait for the Buddha to enter Nirvana before he himself did. He wanted to enter Nirvana ahead of the Buddha.
_The end- |
