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佛陀身边的关键人物（上）：智慧第一的人

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为什么先死

3
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这个问题

4
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在两千五百年前就已经发生了

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00:00:10,333 --> 00:00:13,900
而且它发生在一个让所有人都没有预料到的时刻

6
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上一集我们讲到

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佛陀建立的那个僧团

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是一台同时承担修行道场、集体议事

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社会变革和分布式记忆存储的精密机器

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它在佛陀活着的时候运转得相当好

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但有一条内生的脆弱性

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这台机器的核心设计者

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早晚要离开

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今天我要告诉你一件事

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它发生在佛陀入灭之前

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但很少有人把它单独拿出来讲

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佛陀的两个最重要的弟子

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在佛陀本人去世之前

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就先走了

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一个叫做舍利弗

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被称为智慧第一

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一个叫做目犍连

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被称为神通第一

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智慧第一的人死在了老师前面

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神通第一的人

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则是被人活活用乱石砸死的

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这两件事

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单独看

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是两个僧侣的个人命运

30
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但放在佛教史的整个脉络里

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它们是两条路线的命运预告

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关于智慧与神通

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关于修行目标的分歧

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关于一个觉悟者的僧团里

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人究竟应该把最深的力气

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用在哪个方向

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哈喽

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大家好

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我是王利杰

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今天我们进入顺着佛法的历史脉络修行第六集

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来讲两个在中国佛教里知名度很高

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但真实形象却被严重简化过的人物

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先从他们的出场说起

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舍利弗

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梵文名舍利弗特拉

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是舍利之子的意思

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他的母亲名叫舍利

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梵文里舍利这个词指的是椋鸟

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一种常见于南亚的鸣禽

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所以也有人翻译成鹙子

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鹙是另一种鸟的名字

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不同译师对梵文鸟种的认定有差异

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但取义都是某种鸟的儿子

54
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目犍连

55
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梵文名摩诃目犍连亚纳

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通常简称摩诃目犍连

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或大目犍连

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大是伟大的意思

59
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这两个人是发小

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他们在出家之前

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就是王舍城附近同一个村子里长大的好朋友

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他们同时出家

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先去跟随当时一位名叫珊阇耶的怀疑论哲学家修行

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珊阇耶是当时六师外道之一

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他的根本主张是

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对于世界的终极真相

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人是无从判断的

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所以最智慧的回答就是不作任何判断

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更准确地说

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他是一种拒绝回答的哲学立场

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每个问题他都会说

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不是这样

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也不是那样

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也不是又是又不是

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也不是非是非不是

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这一派在佛教传统里被称为不可知论

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两个聪明的年轻人跟着这位老师学了一段时间

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他们觉得有什么不对

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不是说老师水平差

80
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而是总感觉差了一口气

81
00:03:04,666 --> 00:03:07,433
他们各自跟对方说了同一件事

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谁要是先找到了真正的觉者

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00:03:09,500 --> 00:03:11,000
一定要来告诉对方

84
00:03:11,333 --> 00:03:12,466
然后有一天

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舍利弗在王舍城的街头

86
00:03:14,666 --> 00:03:16,400
看见了一个正在乞食的僧侣

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这个僧侣的名字叫马胜

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是佛陀最早的五个弟子之一

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舍利弗看着他走路

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停了下来

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这个记载在巴利经典里是非常有画面感的

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舍利弗后来说

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他从来没有见过一个走路姿态如此的人

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平静

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轻盈

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没有任何多余的用力

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既不自我展示

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也不刻意克制

99
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就是那样走着

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好像地上的每一步都恰好在那里等着他

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舍利弗走上去

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问他跟谁修行

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学的是什么法

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马胜说

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我的老师叫释迦族的沙门

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就是悉达多

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我刚出家不久

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还不能把他所有的教法都讲清楚

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但我可以说一个大意

110
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然后马胜说了一首偈

111
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后来在佛教史上被称为缘起偈

112
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原文的巴利语是：耶达摩

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嘿杜普拉瓦亚

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得桑

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嘿杜

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塔塔嘎多

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阿哈

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得桑查

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哟

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尼罗多

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伊旺瓦帝

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摩哈沙摩诺

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中文大意是

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诸法由因而生

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如来说了它们的因

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也说了它们的灭

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这就是大沙门的教法

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舍利弗站在王舍城的街头

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听完这首偈

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据说在那一刻

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他直接生起了初果的洞见

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诸法由因生

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诸法由因灭

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凡是生起的都会消逝

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没有什么是永恒不变的自性

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然后他去找了目犍连

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目犍连听了舍利弗的转述

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也被深深触动

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两人随后一同前往佛陀处出家

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但目犍连的证悟

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在后来的记载里

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是通过出家后的持续禅修才完成的

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在第七天证得阿罗汉果

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两个人一起去跟珊阇耶告辞

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说我们要去跟随释迦牟尼

146
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据说珊阇耶的两百多个弟子里

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大部分人跟着他们一起走了

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只有珊阇耶本人拒绝了

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他说

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我年纪大了

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没办法去跟一个年轻人重新学习

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这个细节值得单独停一下感受一下

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珊阇耶的失败

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不是因为他的主张被论证错误了

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而是因为他的两个最聪明的学生

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在街头被一首偈打动

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然后就走了

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人类历史上最多的认知转变

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从来不是被逻辑说服的

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而是被某个时刻的直接感受触动的

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好

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舍利弗和目犍连跟着大队人马来到了佛陀的僧团

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很快就获得了不同寻常的位置

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佛陀亲口宣布

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舍利弗是我的比丘弟子里

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智慧第一

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目犍连是神通第一

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这两个称号

169
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在中国佛教的语境里

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几乎成了两个固定的标签

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一提舍利弗

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就是智慧第一

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一提目犍连

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就是神通第一

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目犍连下地狱救母的故事

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是盂兰盆节的直接来源

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但在民间流传中

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这个情节和另一个同样有救母情节的故事

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地藏菩萨救母

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逐渐混淆

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以至于很多人分不清这两个故事的主角

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但这些标签和衍生故事

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掩盖了更重要的东西

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智慧第一和神通第一

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在佛陀的整个教法体系里

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不只是两个人的个人特色

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它们代表的是两条不同的修行路径

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以及这两条路径背后的价值取向分歧

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我们先来说神通

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神通

191
00:06:50,166 --> 00:06:51,900
梵文阿毗若纳

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指的是某些经过深度禅修之后可以发展出来的能力

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巴利经典里记载了六种神通

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神足通

195
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可以飞行和变化身体

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天耳通

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可以听到遥远的声音

198
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他心通

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可以知道别人心里在想什么

200
00:07:11,000 --> 00:07:11,866
宿命通

201
00:07:11,900 --> 00:07:13,833
可以忆起前世的经历

202
00:07:14,500 --> 00:07:15,333
天眼通

203
00:07:15,333 --> 00:07:18,133
可以看见众生死后再生的去向

204
00:07:18,866 --> 00:07:20,366
漏尽通

205
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彻底了知自己的烦恼已断尽

206
00:07:24,200 --> 00:07:25,900
它是解脱的印证

207
00:07:25,933 --> 00:07:27,166
而解脱本身

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才是佛陀修行体系的核心目标

209
00:07:30,566 --> 00:07:32,000
在这六种神通里

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前五种是禅定的副产品

211
00:07:34,500 --> 00:07:38,966
在很多其他宗教和修行传统里也有类似的现象记载

212
00:07:39,733 --> 00:07:41,566
第六种漏尽通

213
00:07:41,566 --> 00:07:45,033
才是佛陀修行体系里真正的核心印证

214
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彻底解脱

215
00:07:46,633 --> 00:07:47,966
不再被轮回驱动

216
00:07:48,366 --> 00:07:50,200
佛陀对神通的态度

217
00:07:50,200 --> 00:07:52,000
是一个非常微妙的话题

218
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一方面

219
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他承认神通是真实的

220
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也承认目犍连的神通能力是真实的

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并且在很多场合默许了目犍连展示神通来帮助度人

222
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另一方面

223
00:08:05,066 --> 00:08:06,233
他在很多经典里

224
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明确禁止比丘在普通在家信众面前炫耀神通

225
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还有一个著名的比喻

226
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他说在外道面前展示神通

227
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就像一个婆罗门女人在路上展示自己的装饰

228
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是不合宜的

229
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这背后的逻辑是什么

230
00:08:23,200 --> 00:08:25,000
神通不是解脱

231
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有神通的人

232
00:08:26,933 --> 00:08:27,933
未必有智慧

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有智慧的人

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未必需要神通

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神通是路上可能遇到的一个风景

236
00:08:34,333 --> 00:08:36,633
但如果你把风景当成了目的地

237
00:08:36,966 --> 00:08:37,833
你就迷路了

238
00:08:38,366 --> 00:08:39,266
更危险的是

239
00:08:39,466 --> 00:08:41,133
神通对于普通人来说

240
00:08:41,466 --> 00:08:44,200
非常容易变成吸引信众、建立权威

241
00:08:44,600 --> 00:08:46,900
甚至累积财富和地位的工具

242
00:08:47,466 --> 00:08:50,233
一旦神通和这些世俗利益挂钩

243
00:08:50,700 --> 00:08:52,766
它就不再是修行的副产品

244
00:08:52,766 --> 00:08:54,733
而变成了修行堕落的起点

245
00:08:55,300 --> 00:08:58,000
这就是为什么目犍连是神通第一

246
00:08:58,566 --> 00:09:00,800
但佛陀把舍利弗排在他前面

247
00:09:01,033 --> 00:09:02,300
称为智慧第一

248
00:09:03,333 --> 00:09:04,933
在佛陀的价值体系里

249
00:09:05,133 --> 00:09:08,900
如实了知一切法的无常、苦、无我

250
00:09:09,233 --> 00:09:10,633
这个洞见本身

251
00:09:10,666 --> 00:09:13,433
永远比任何神通技能更根本

252
00:09:13,600 --> 00:09:16,200
但这并不是说目犍连不重要

253
00:09:16,866 --> 00:09:20,966
目犍连在僧团里承担的是非常具体的功能性角色

254
00:09:21,900 --> 00:09:23,300
他管理僧团的事务

255
00:09:23,666 --> 00:09:24,733
处理各种麻烦

256
00:09:25,200 --> 00:09:30,166
使用他的能力去帮助那些用普通方式无法被帮助的人

257
00:09:31,033 --> 00:09:32,833
在很多巴利经典的记载里

258
00:09:33,400 --> 00:09:37,800
目犍连会运用他的能力去查探某些比丘的修行状态

259
00:09:38,433 --> 00:09:40,233
去处理一些僧团内部的问题

260
00:09:41,100 --> 00:09:42,033
他是一个行动者

261
00:09:42,866 --> 00:09:43,866
而舍利弗

262
00:09:44,133 --> 00:09:45,233
则是一个思考者

263
00:09:46,000 --> 00:09:47,866
他在阿毗达摩的发展中

264
00:09:47,900 --> 00:09:51,233
被后来的传统认为是核心贡献者之一

265
00:09:51,800 --> 00:09:54,066
尽管这个历史判断本身有争议

266
00:09:54,500 --> 00:09:58,833
因为阿毗达摩的最终成形是在佛陀入灭后几百年的事

267
00:09:59,800 --> 00:10:02,566
但巴利经典里大量记载了舍利弗

268
00:10:02,566 --> 00:10:05,733
对佛陀教法的精密整理和系统化分析

269
00:10:06,300 --> 00:10:07,500
他的说法风格

270
00:10:07,700 --> 00:10:10,333
跟佛陀对机说法的活泼灵动不一样

271
00:10:10,966 --> 00:10:14,166
他更趋向于把佛陀分散在各处讲的内容

272
00:10:14,533 --> 00:10:16,700
整理成有逻辑结构的系统

273
00:10:16,900 --> 00:10:17,766
有一个细节

274
00:10:17,933 --> 00:10:20,066
我觉得特别能说明舍利弗的气质

275
00:10:20,400 --> 00:10:22,600
在巴利经典里有一段记载

276
00:10:22,933 --> 00:10:24,366
舍利弗问佛陀

277
00:10:24,433 --> 00:10:25,766
在这个时代之前

278
00:10:25,900 --> 00:10:26,966
还有没有其他的佛

279
00:10:27,733 --> 00:10:28,633
佛陀说

280
00:10:28,633 --> 00:10:29,200
有

281
00:10:29,333 --> 00:10:30,466
过去七佛

282
00:10:30,700 --> 00:10:31,800
舍利弗问

283
00:10:31,933 --> 00:10:33,233
那些佛的僧团

284
00:10:33,400 --> 00:10:35,066
有没有持续长久下去

285
00:10:35,566 --> 00:10:36,533
佛陀说

286
00:10:36,533 --> 00:10:37,666
有的持续了

287
00:10:37,666 --> 00:10:38,466
有的没有

288
00:10:38,666 --> 00:10:39,766
舍利弗再问

289
00:10:39,933 --> 00:10:42,000
为什么有的持续有的没有

290
00:10:42,166 --> 00:10:43,033
佛陀说

291
00:10:43,166 --> 00:10:44,366
持续的那些

292
00:10:44,366 --> 00:10:46,033
是因为制定了详细的律

293
00:10:46,200 --> 00:10:48,833
是因为弟子们彼此之间有约定

294
00:10:48,833 --> 00:10:49,733
有共识

295
00:10:50,000 --> 00:10:50,933
这段对话里

296
00:10:51,166 --> 00:10:53,333
舍利弗问的是一个系统性的问题

297
00:10:53,866 --> 00:10:55,866
什么让一个传承得以延续

298
00:10:56,300 --> 00:10:58,733
这不是一个关于自己解脱的问题

299
00:10:59,366 --> 00:11:01,366
这是一个关于教法命运的问题

300
00:11:02,000 --> 00:11:02,833
这个细节

301
00:11:03,066 --> 00:11:04,966
让我们看到了智慧第一的人

302
00:11:05,100 --> 00:11:07,366
真正关心的是什么

303
00:11:07,900 --> 00:11:09,233
不是个人的超能力

304
00:11:09,366 --> 00:11:10,733
不是个人的成就

305
00:11:11,166 --> 00:11:12,633
而是这一套洞见

306
00:11:12,800 --> 00:11:14,900
如何能在时间里存活下去

307
00:11:15,300 --> 00:11:18,100
让更多的人有机会接触到它

308
00:11:18,400 --> 00:11:20,800
现在说一件很少被讲到的事

309
00:11:21,133 --> 00:11:23,233
舍利弗在佛陀入灭之前

310
00:11:23,500 --> 00:11:24,200
先行圆寂了

311
00:11:24,933 --> 00:11:26,533
根据巴利经典的记载

312
00:11:27,100 --> 00:11:30,100
舍利弗在觉察到自己将要去世之前

313
00:11:30,366 --> 00:11:32,000
专程回到了他的出生地

314
00:11:32,366 --> 00:11:33,133
他的母亲那里

315
00:11:33,966 --> 00:11:36,033
他的母亲不是佛教信众

316
00:11:36,033 --> 00:11:38,000
而是婆罗门传统的信奉者

317
00:11:38,666 --> 00:11:39,466
他回去

318
00:11:39,466 --> 00:11:41,433
在自己出生的那间屋子里

319
00:11:41,433 --> 00:11:42,233
生了病

320
00:11:42,333 --> 00:11:43,066
卧床

321
00:11:43,200 --> 00:11:44,033
然后去世

322
00:11:44,733 --> 00:11:46,066
但在他去世之前

323
00:11:46,333 --> 00:11:47,300
发生了一件事

324
00:11:47,833 --> 00:11:48,733
他的母亲

325
00:11:48,733 --> 00:11:51,966
一直以来对儿子出家修行耿耿于怀

326
00:11:52,600 --> 00:11:55,400
她认为她的儿子是婆罗门祭司之子

327
00:11:55,433 --> 00:11:57,666
本应该承继家族的宗教传统

328
00:11:58,133 --> 00:11:59,733
结果跑去跟着一个沙门

329
00:12:00,433 --> 00:12:02,266
这是一种家族的损失和失败

330
00:12:03,133 --> 00:12:04,233
她对此有怨念

331
00:12:04,433 --> 00:12:05,233
很多年了

332
00:12:05,933 --> 00:12:08,733
然后舍利弗卧病在床的那些天

333
00:12:08,966 --> 00:12:10,266
各路神祇来探望他

334
00:12:11,033 --> 00:12:12,600
根据某些版本的记载

335
00:12:12,900 --> 00:12:13,866
帝释天来了

336
00:12:14,100 --> 00:12:14,800
梵天也来了

337
00:12:15,266 --> 00:12:17,333
在很多巴利经典的宇宙观里

338
00:12:17,900 --> 00:12:19,366
这些都是极高的存在

339
00:12:19,933 --> 00:12:21,366
他的母亲站在门口

340
00:12:21,666 --> 00:12:23,700
看见了这些来探望儿子的存在

341
00:12:24,033 --> 00:12:25,066
突然意识到

342
00:12:25,100 --> 00:12:26,166
她的儿子是谁

343
00:12:26,733 --> 00:12:28,033
据说就在那一刻

344
00:12:28,133 --> 00:12:29,233
这个婆罗门女人

345
00:12:29,400 --> 00:12:30,900
生起了初果的洞见

346
00:12:31,433 --> 00:12:32,600
舍利弗的去世

347
00:12:32,966 --> 00:12:35,433
成为他母亲踏上修行路的入口

348
00:12:36,066 --> 00:12:37,400
我想停在这里

349
00:12:37,400 --> 00:12:40,066
让你感受一下这件事的叙事结构

350
00:12:40,966 --> 00:12:43,400
一个用一生的智慧探索法的人

351
00:12:43,400 --> 00:12:45,066
在生命的最后时刻

352
00:12:45,100 --> 00:12:46,666
没有待在僧团里

353
00:12:46,666 --> 00:12:49,566
没有在禅定中安静离去

354
00:12:49,600 --> 00:12:51,533
而是回到了最初的地方

355
00:12:51,533 --> 00:12:53,766
回到了他的母亲身边

356
00:12:53,800 --> 00:12:54,866
用自己的死

357
00:12:54,866 --> 00:12:56,166
为她打开了一扇窗

358
00:12:57,366 --> 00:12:59,266
这是一个有血有肉的人

359
00:12:59,266 --> 00:13:00,033
不是一个标签

360
00:13:01,033 --> 00:13:03,466
舍利弗去世的消息传到佛陀那里

361
00:13:04,300 --> 00:13:06,133
阿难去告诉佛陀

362
00:13:06,166 --> 00:13:07,966
佛陀说了一句话

363
00:13:07,966 --> 00:13:10,166
后来被巴利经典记录下来

364
00:13:10,333 --> 00:13:11,133
是这样的

365
00:13:11,933 --> 00:13:12,666
阿难啊

366
00:13:12,833 --> 00:13:13,700
舍利弗走了

367
00:13:13,966 --> 00:13:15,033
我看着僧团

368
00:13:15,200 --> 00:13:17,866
就像一棵大树失去了它的心材

369
00:13:18,633 --> 00:13:19,466
但是

370
00:13:19,500 --> 00:13:20,600
如来的法还在

371
00:13:21,633 --> 00:13:22,800
依法而行

372
00:13:22,833 --> 00:13:23,866
就是最好的纪念

373
00:13:24,933 --> 00:13:26,533
你注意到这句话里的细节了吗

374
00:13:27,433 --> 00:13:28,733
佛陀用了一个词

375
00:13:28,933 --> 00:13:29,733
心材

376
00:13:30,166 --> 00:13:31,700
舍利弗对于僧团

377
00:13:31,933 --> 00:13:32,766
是一根心材

378
00:13:33,666 --> 00:13:34,700
不是一朵花

379
00:13:34,700 --> 00:13:35,700
不是一个风景

380
00:13:36,166 --> 00:13:38,333
是一根支撑结构的本质

381
00:13:38,933 --> 00:13:40,300
然后目犍连走了

382
00:13:41,100 --> 00:13:42,100
目犍连的死

383
00:13:42,333 --> 00:13:44,366
比舍利弗的死更具冲击性

384
00:13:44,666 --> 00:13:47,000
也更难以回避地揭示了一个问题

385
00:13:47,866 --> 00:13:49,433
根据巴利经典的记载

386
00:13:49,800 --> 00:13:53,266
目犍连是被外道雇佣的刺客用乱石打死的

387
00:13:54,000 --> 00:13:55,866
一个拥有神通第一的人

388
00:13:56,033 --> 00:13:58,566
一个据说可以飞行、可以缩小身体

389
00:13:59,133 --> 00:14:01,000
可以在不同维度穿行的人

390
00:14:01,300 --> 00:14:03,066
怎么会被人用乱石打死

391
00:14:03,800 --> 00:14:04,800
这个问题

392
00:14:05,033 --> 00:14:07,600
在早期佛教传统里有不同的解释

393
00:14:08,366 --> 00:14:10,866
其中流传最广的一个版本是

394
00:14:11,033 --> 00:14:15,000
目犍连是在用他的神通能力做最后的还报

395
00:14:15,733 --> 00:14:17,766
根据后来的注释传统记载

396
00:14:18,300 --> 00:14:19,766
在他遥远的过去世

397
00:14:20,066 --> 00:14:21,733
他曾经因为受人唆使

398
00:14:21,866 --> 00:14:23,100
虐待了自己的父母

399
00:14:23,533 --> 00:14:26,133
把他们带进森林里用棍棒打死

400
00:14:26,500 --> 00:14:28,266
伪装成是盗贼的袭击

401
00:14:28,833 --> 00:14:30,233
那个业力的种子

402
00:14:30,466 --> 00:14:32,600
在他成为神通第一的修行者之后

403
00:14:32,866 --> 00:14:33,500
依然还在

404
00:14:34,200 --> 00:14:36,266
当这个业力的果实成熟的时候

405
00:14:36,566 --> 00:14:38,233
即使是目犍连的神通

406
00:14:38,533 --> 00:14:39,333
也无法回避

407
00:14:40,200 --> 00:14:42,300
他第一次被刺客袭击的时候

408
00:14:42,300 --> 00:14:43,566
用神通逃掉了

409
00:14:44,200 --> 00:14:45,366
然后又被找到

410
00:14:45,766 --> 00:14:46,700
然后再逃

411
00:14:47,333 --> 00:14:48,266
这样的逃脱

412
00:14:48,400 --> 00:14:50,033
根据不同版本的记载

413
00:14:50,133 --> 00:14:51,066
发生了多次

414
00:14:51,866 --> 00:14:52,700
直到最后

415
00:14:52,933 --> 00:14:54,533
他彻底放弃了逃脱

416
00:14:54,800 --> 00:14:56,666
让那些石头砸中了他

417
00:14:57,266 --> 00:14:58,200
有的版本说

418
00:14:58,500 --> 00:15:01,166
他在最后时刻是有能力逃走的

419
00:15:01,300 --> 00:15:02,666
但他选择了不逃

420
00:15:03,300 --> 00:15:07,133
这里有一个在整个佛教神通观里极其核心的问题

421
00:15:07,900 --> 00:15:09,533
神通可以改变业力吗

422
00:15:09,933 --> 00:15:11,700
在佛陀的教法体系里

423
00:15:11,966 --> 00:15:13,333
答案是非常清晰的

424
00:15:13,800 --> 00:15:14,366
不能

425
00:15:14,966 --> 00:15:16,766
神通是禅定的副产品

426
00:15:17,100 --> 00:15:19,366
是在现象世界里运作的能力

427
00:15:19,800 --> 00:15:20,733
但业力

428
00:15:20,733 --> 00:15:22,966
是种子和结果之间的因果链

429
00:15:23,533 --> 00:15:25,066
神通可以飞越山峰

430
00:15:25,366 --> 00:15:27,566
但神通不能飞越因果

431
00:15:27,733 --> 00:15:29,500
一个拥有一切神通的人

432
00:15:29,500 --> 00:15:33,066
如果在某个过去世里种下了伤害他人的种子

433
00:15:33,633 --> 00:15:35,166
那颗种子的果实

434
00:15:35,166 --> 00:15:36,433
他依然要受用

435
00:15:36,966 --> 00:15:37,933
这个逻辑

436
00:15:37,966 --> 00:15:39,300
在现代人听来

437
00:15:39,300 --> 00:15:41,033
可能有一种残酷的味道

438
00:15:41,466 --> 00:15:43,600
但在佛陀的修行框架里

439
00:15:43,633 --> 00:15:46,300
它恰恰指向了一个非常深刻的方向

440
00:15:46,800 --> 00:15:48,100
修行的目标

441
00:15:48,133 --> 00:15:51,200
不是获得在轮回游戏里的超级外挂

442
00:15:51,233 --> 00:15:54,433
而是从根本上转变种子的性质

443
00:15:54,433 --> 00:15:55,700
不再造作新的苦因

444
00:15:56,466 --> 00:15:57,666
真正的解脱

445
00:15:57,666 --> 00:16:00,000
是不再有新的业的累积

446
00:16:00,100 --> 00:16:02,533
而不是用神通绕过已有的业

447
00:16:02,900 --> 00:16:04,533
目犍连死的时候

448
00:16:04,533 --> 00:16:05,500
骨头都碎了

449
00:16:06,066 --> 00:16:07,933
弟子们把他的遗体运回来

450
00:16:07,966 --> 00:16:08,833
告诉了佛陀

451
00:16:09,033 --> 00:16:11,600
佛陀在听到目犍连死讯的时候

452
00:16:11,700 --> 00:16:13,100
对比丘们说的话

453
00:16:13,100 --> 00:16:14,033
是这样的

454
00:16:14,600 --> 00:16:15,433
比丘们

455
00:16:15,433 --> 00:16:16,333
这两盏灯

456
00:16:16,466 --> 00:16:17,066
灭了

457
00:16:17,700 --> 00:16:18,666
两盏灯

458
00:16:18,833 --> 00:16:20,466
舍利弗和目犍连

459
00:16:20,466 --> 00:16:21,466
这两盏灯

460
00:16:21,500 --> 00:16:22,300
都熄了

461
00:16:23,000 --> 00:16:23,966
接下来

462
00:16:24,166 --> 00:16:25,866
佛陀讲了一个对比

463
00:16:25,900 --> 00:16:29,233
让在场的比丘们深深地记住了他的意图

464
00:16:29,733 --> 00:16:30,466
他说

465
00:16:30,500 --> 00:16:31,766
在很久以前

466
00:16:31,766 --> 00:16:33,366
有一位辟支佛

467
00:16:33,400 --> 00:16:34,666
在入灭之前

468
00:16:34,666 --> 00:16:35,966
在月圆之夜

469
00:16:36,000 --> 00:16:37,633
召集了他的弟子们

470
00:16:37,666 --> 00:16:39,400
问大家是否还有疑问

471
00:16:39,900 --> 00:16:40,800
没有人提问

472
00:16:41,166 --> 00:16:43,366
于是他就在那个月圆之夜

473
00:16:43,400 --> 00:16:44,433
完全入灭

474
00:16:45,100 --> 00:16:46,100
佛陀说

475
00:16:46,233 --> 00:16:47,066
你们看

476
00:16:47,066 --> 00:16:48,866
那位辟支佛的僧团

477
00:16:48,866 --> 00:16:50,033
是那样结束的

478
00:16:50,333 --> 00:16:52,866
一次完整的、静止的告别

479
00:16:53,433 --> 00:16:54,333
但是我

480
00:16:54,366 --> 00:16:55,000
不一样

481
00:16:55,500 --> 00:16:56,466
我的僧团里

482
00:16:56,733 --> 00:16:59,333
舍利弗和目犍连走在了我前面

483
00:16:59,900 --> 00:17:01,566
我是站在空的场中

484
00:17:01,800 --> 00:17:03,866
在没有这两盏灯的情况下

485
00:17:03,900 --> 00:17:04,733
继续说法

486
00:17:05,200 --> 00:17:06,133
空的场

487
00:17:06,133 --> 00:17:07,933
是佛陀自己说出来的词

488
00:17:08,633 --> 00:17:10,266
一个已经觉悟了的人

489
00:17:10,300 --> 00:17:11,266
对着空的场

490
00:17:11,300 --> 00:17:12,566
感受到了什么

491
00:17:13,133 --> 00:17:16,366
这里我不想给这个问题一个整齐的答案

492
00:17:16,400 --> 00:17:20,400
因为整齐的答案会抹平这件事应该有的重量

493
00:17:20,900 --> 00:17:22,900
我只是把它放在这里

494
00:17:23,733 --> 00:17:24,533
好

495
00:17:24,833 --> 00:17:27,200
我们现在来从历史脉络的角度

496
00:17:27,200 --> 00:17:30,300
把这两个人的意义放在更大的图景里说清楚

497
00:17:31,000 --> 00:17:32,766
舍利弗和目犍连

498
00:17:33,000 --> 00:17:34,800
他们各自代表的路线

499
00:17:34,833 --> 00:17:36,066
在他们去世之后

500
00:17:36,100 --> 00:17:37,600
并没有随他们一起消失

501
00:17:38,266 --> 00:17:39,466
智慧的路线

502
00:17:39,600 --> 00:17:41,200
在佛陀入灭之后

503
00:17:41,400 --> 00:17:45,233
发展成了以系统整理佛陀教法为核心任务的

504
00:17:45,233 --> 00:17:46,566
阿毗达摩传统

505
00:17:47,133 --> 00:17:51,033
以及后来在教义辨析上极度精密的各个部派

506
00:17:51,700 --> 00:17:55,133
上座部保留了最接近原始形态的智慧路线

507
00:17:55,600 --> 00:17:59,700
用禅观来如实了知五蕴的无常和无我

508
00:18:00,466 --> 00:18:01,600
神通的路线

509
00:18:01,733 --> 00:18:03,300
在更长的时间线里

510
00:18:03,433 --> 00:18:05,166
有一个非常有趣的命运

511
00:18:05,766 --> 00:18:07,100
在早期佛教里

512
00:18:07,300 --> 00:18:08,966
神通是被严格约束的

513
00:18:09,666 --> 00:18:11,233
它不是修行的目标

514
00:18:11,266 --> 00:18:13,333
是应该被管理的副产品

515
00:18:13,900 --> 00:18:15,366
但随着佛教的传播

516
00:18:15,766 --> 00:18:17,600
随着它进入不同的文化土壤

517
00:18:18,033 --> 00:18:20,666
神通的吸引力越来越难以被管理

518
00:18:21,200 --> 00:18:23,700
在很多民间佛教的传播过程里

519
00:18:23,700 --> 00:18:26,900
神通是比智慧更容易被展示

520
00:18:27,200 --> 00:18:29,666
更容易让普通人信服的东西

521
00:18:30,033 --> 00:18:31,300
讲空性很难

522
00:18:31,400 --> 00:18:32,933
三法印很难

523
00:18:33,100 --> 00:18:34,933
但是一个能在空中飞的和尚

524
00:18:35,266 --> 00:18:37,000
能看见前世的修行者

525
00:18:37,400 --> 00:18:39,200
能降妖除魔的人

526
00:18:39,800 --> 00:18:41,900
他的影响力是立竿见影的

527
00:18:42,433 --> 00:18:43,266
这个张力

528
00:18:43,400 --> 00:18:46,466
智慧路线和神通路线之间的张力

529
00:18:46,966 --> 00:18:50,033
不是在佛陀身边弟子的时代才开始的

530
00:18:50,700 --> 00:18:53,500
而是在佛陀入灭之后的整个传播历史里

531
00:18:53,833 --> 00:18:56,200
反复地、以不同的形式出现

532
00:18:56,833 --> 00:18:57,400
当然

533
00:18:57,400 --> 00:18:59,366
这是一个极度简化的描述

534
00:18:59,866 --> 00:19:02,666
密教的兴起有更复杂的思想史背景

535
00:19:03,200 --> 00:19:06,233
我这里只是从神通与智慧这条主线出发

536
00:19:06,600 --> 00:19:08,533
指出一个方向性的张力

537
00:19:09,300 --> 00:19:11,966
而上座部对于神通的严格管理态度

538
00:19:12,300 --> 00:19:14,966
是智慧路线在另一条脉络里的延续

539
00:19:15,466 --> 00:19:16,833
从这个角度看

540
00:19:17,066 --> 00:19:18,700
舍利弗和目犍连

541
00:19:18,933 --> 00:19:20,766
不只是两个历史人物

542
00:19:20,800 --> 00:19:23,833
他们是两种佛教传播方式的原型

543
00:19:23,833 --> 00:19:26,333
是两种对修行本质的理解的活化身

544
00:19:26,933 --> 00:19:29,233
而佛陀把舍利弗放在前面

545
00:19:29,766 --> 00:19:32,466
把智慧第一放在神通第一之前

546
00:19:33,000 --> 00:19:34,833
这个位置的安排本身

547
00:19:34,833 --> 00:19:36,733
就是他最清晰的一次表态

548
00:19:37,333 --> 00:19:39,900
修行不是为了在这个世界里变得更强

549
00:19:40,500 --> 00:19:43,633
修行是为了看穿这个世界的运作方式

550
00:19:43,900 --> 00:19:45,300
然后从中解脱出来

551
00:19:45,933 --> 00:19:46,966
如实了知

552
00:19:47,000 --> 00:19:48,800
永远比神通更重要

553
00:19:49,500 --> 00:19:51,366
但了知本身不能被炫耀

554
00:19:51,466 --> 00:19:52,566
不能被营销

555
00:19:52,866 --> 00:19:54,400
不能被当成神迹展示

556
00:19:55,166 --> 00:19:57,000
它只能被安静地践行

557
00:19:57,633 --> 00:19:59,766
被一个又一个认真活着的人

558
00:20:00,000 --> 00:20:01,133
在自己的生命里

559
00:20:01,133 --> 00:20:02,300
慢慢地验证

560
00:20:02,933 --> 00:20:05,666
这也许就是为什么舍利弗的故事

561
00:20:05,933 --> 00:20:07,966
比目犍连的故事更少被讲

562
00:20:08,566 --> 00:20:10,666
智慧不如神通好说

563
00:20:10,666 --> 00:20:11,300
好记

564
00:20:11,566 --> 00:20:12,266
好传播

565
00:20:12,833 --> 00:20:14,266
两千五百年后

566
00:20:14,633 --> 00:20:16,633
这个现实依然没有改变

567
00:20:17,566 --> 00:20:18,500
关于这一集

568
00:20:18,733 --> 00:20:20,033
我想问大家几个问题

569
00:20:20,800 --> 00:20:24,033
在你接触过的佛学或修行传统里

570
00:20:24,500 --> 00:20:29,100
你有没有感受到这种智慧路线和神通路线之间的张力

571
00:20:30,133 --> 00:20:32,233
你自己对这两条路线的判断是什么

572
00:20:32,666 --> 00:20:33,433
以及

573
00:20:33,433 --> 00:20:34,900
更根本的一个问题

574
00:20:35,200 --> 00:20:36,533
舍利弗的一生

575
00:20:36,733 --> 00:20:38,633
给了我们一个最彻底的示范

576
00:20:39,200 --> 00:20:41,633
他的智慧从来不需要被人看见

577
00:20:42,233 --> 00:20:43,500
所以我想问你

578
00:20:43,766 --> 00:20:46,200
如果修行的果实只有你自己知道

579
00:20:46,700 --> 00:20:49,066
没有任何可以展示给别人看的东西

580
00:20:49,500 --> 00:20:50,933
你还愿意继续修吗

581
00:20:51,633 --> 00:20:52,533
这个问题

582
00:20:52,666 --> 00:20:54,800
在舍利弗和目犍连的故事里

583
00:20:55,033 --> 00:20:57,400
已经给出了两种非常不同的活法

584
00:20:58,033 --> 00:21:00,600
欢迎在评论区告诉我你的想法

585
00:21:00,833 --> 00:21:04,200
也欢迎告诉我你最想在下一期听到什么主题

586
00:21:04,766 --> 00:21:05,966
我是王利杰

587
00:21:06,200 --> 00:21:07,200
我们下期见