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一枚铜钱

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撕裂了整个佛教

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佛陀走后大约一百年

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在一个叫毗舍离的城市

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一群僧人做了一件看上去微不足道的事

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他们当众从信众手里接过了铜钱

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这在今天听起来完全不值一提

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一个出家人收了点香火钱

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有什么大不了的

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可是在两千五百年前的佛教世界里

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这个动作就像一颗扔进油锅里的火星

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它点燃了一场争论

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这场争论最终把一棵树劈成了两半

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而且再也没有合拢过

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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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上一期我们给佛陀的原始教法做了一次出厂校准

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缘起

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无我

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四圣谛

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三法印

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这是佛陀教法的基本坐标

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我们说好了

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后面不管遇到什么宗派

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什么流变

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什么新理论

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都拿这份坐标去对一对

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看它是近了还是远了

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今天我们正式进入第二幕

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第一幕讲的是一个人的觉悟

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第二幕讲的是这个觉悟离开了那个人之后的命运

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一棵树要怎么长出十八根枝

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甚至更多

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所有的分裂

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都从今天这个故事开始

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好

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让我先把场景搭起来

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佛陀入灭之后大约一百年

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时间大概在公元前四世纪后半叶

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这个年份本身学术上有争议

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因为佛陀的入灭年份就有好几种说法

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但大致在这个范围

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那时候的佛教

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已经从恒河流域一个几百人的修行社团

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扩散成了遍布印度北部的大型宗教组织

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僧团的规模大了

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分布广了

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佛陀在世时那种有事当面问他的机制

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早就不存在了

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不同地方的僧团各自运转

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各自传承

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各自理解佛陀留下来的教法和戒律

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你想想

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这就像一家公司的创始人去世一百年了

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他在世的时候做过大量口头指示

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针对不同部门的不同问题给过不同的回答

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但他从来没写过一本标准化的员工手册

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一百年后

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不同分公司的人各自记住了不同版本的指示

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而且每个人都发自内心地相信

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自己记的那个版本才是创始人的真实意思

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在这样的背景下

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印度东部毗舍离城的跋阇族僧团

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开始实行一些在其他地方的僧人看来非常离谱的做法

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其中最刺眼的一条

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就是接受金钱供养

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具体来说

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他们的操作是这样的

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在布萨日

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就是僧团定期集会的日子

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他们会在信众面前放一个铜盆

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暗示大家往里面扔钱

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收来的钱

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按人头分给在场的僧人

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在佛陀制定的戒律里

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僧人不碰金银是一条非常基本的规定

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巴利语律典里记载得很清楚

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比丘不得接受金银

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这条戒的逻辑不难理解

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僧人靠乞食维生

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吃什么穿什么用什么

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取决于信众供养什么

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你不能挑拣

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不能积攒

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更不能自己拿钱去买

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因为钱一到手

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选择就来了

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有了选择就有了偏好

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有了偏好就有了执着

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这条戒律的本质不是道德约束

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它是一把手术刀

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从最日常的层面切断你对物质的执取链条

94
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可是毗舍离的僧人不这么看

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他们说

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时代变了

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佛陀那个年代僧团规模小

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大家就在几个城邦之间走动

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乞食完全够用

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可现在呢

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僧团遍布印度北部

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旅途更远了

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物资交换的方式也不一样了

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你从一个城市走到另一个城市

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路上几天几夜

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没有钱你连个渡船都坐不上

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而且信众也变了

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很多居士就是想用钱来供养

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你非得让人家扛着粮食来

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这不是给人添麻烦吗

111
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所以他们觉得

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不拿钱

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僧团在很多实际问题上根本运转不下去

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你仔细听这个矛盾

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它不只是两千五百年前的佛教问题

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任何一个有创始人、有经典、有规则的组织

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都逃不掉这个难题

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宪法要不要修正

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经典要不要重新诠释

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创始人说的话

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到底是按字面意思一丝不动地遵守

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还是按他当初的意图来灵活运用

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这个矛盾在当时不只是金钱这一件事

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毗舍离的僧人一共搞出了十条争议性做法

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佛教史上统称十事

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除了接受金钱之外

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还包括一些看起来更琐碎的事情

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比如

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把盐装在角器里留着以后用

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算不算违反不蓄食物的规定

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吃完午饭后走到另一个村子再吃一顿

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算不算破了过午不食

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酒里兑了水还算不算酒

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坐具的尺寸可不可以比规定的大一点

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你听了可能觉得

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这些破事也值得吵

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但问题从来不在事情本身大不大

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问题在于

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如果这十件小事可以变通

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那下一个十件呢

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再下一个呢

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底线一旦开始移动

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它就会一直移动下去

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直到没有人记得底线原来在哪里

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而对保守派来说

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佛陀的戒律不是某个行政主管拍脑袋定的日常规范

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它是一个觉悟者

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基于对人心运作机制的透彻洞察

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开出的修行处方

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你改它

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不是在改一条规章制度

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而是在改一张诊断书上的药方

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你确定你比开方子的那个医生更懂这个病

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有一个僧人在这时候登上了历史舞台

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他叫耶舍

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巴利语全名叫耶舍迦干陀迦子

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他是西部僧团的一位有修证的长老

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属于严守戒律的一方

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耶舍来到毗舍离

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亲眼看见了跋阇族僧团的做法

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尤其是那个铜盆分钱的场面

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让他当场就坐不住了

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耶舍做了一件在当时需要巨大勇气的事情

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他当着信众的面

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公开说了一句话

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大意是

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各位施主

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不要往里面放钱

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用金钱供养比丘是违反佛陀戒律的

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你能想象这个画面吗

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跋阇族僧团在自己的地盘上

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被一个外来的僧人当众打脸

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结果可想而知

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双方彻底翻脸

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毗舍离的僧团要求耶舍向信众道歉

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甚至对他做了一个叫举罪羯磨的处分

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就是正式宣布他犯了错

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把他赶走

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耶舍没有道歉

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他做了一件更有力量的事

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他走了

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但他不是灰溜溜地走的

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他是带着一个清晰的计划走的

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他开始一个一个地拜访各地保守派的长老

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从拘睒弥到波罗奈斯

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一个一个地说服他们站出来

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你看

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这就是组织内部改革的经典路线

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一个人在前线发现了问题

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回去串联有影响力的同盟

191
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然后把问题推到一个必须正式裁决的台面上来

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耶舍用脚投票之后再用嘴投票

193
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他不跟你在小圈子里吵

194
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他要把这件事放到整个僧团最高级别的台面上去辩

195
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最终

196
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双方同意召开一次大规模集会来正式裁决

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这十件事到底合不合法

198
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这就是佛教史上的第二次结集

199
00:07:25,425 --> 00:07:27,312
也叫毗舍离结集

200
00:07:27,545 --> 00:07:28,745
巴利律典记载

201
00:07:28,745 --> 00:07:31,225
参加这次结集的有七百位长老

202
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所以它又被叫做七百结集

203
00:07:33,586 --> 00:07:36,833
双方推举了一位叫离婆多的长老来主持

204
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离婆多在两边都有威望

205
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大家信服他的公正

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00:07:40,706 --> 00:07:42,992
裁决的方式是逐条审议

207
00:07:43,386 --> 00:07:44,833
每一条争议做法

208
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由离婆多向在场最年长的长老萨婆迦眉逐一提问

209
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萨婆迦眉对照律典

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对每一条都给出了明确的裁定

211
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结果

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00:07:55,865 --> 00:07:58,153
十事全部被判为非法

213
00:07:58,505 --> 00:08:01,473
这个裁决的过程本身就值得你品味

214
00:08:01,745 --> 00:08:02,932
它不是投票制

215
00:08:03,346 --> 00:08:05,273
不是谁人多谁说了算

216
00:08:05,346 --> 00:08:07,132
而是回到律典本身

217
00:08:07,586 --> 00:08:09,072
逐条对照原文

218
00:08:09,346 --> 00:08:10,973
这种方式意味着什么

219
00:08:11,386 --> 00:08:15,192
意味着裁判的权威不在任何活着的人手里

220
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而在佛陀留下的文字里

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文字成了最高法院

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也就是说

223
00:08:20,505 --> 00:08:22,872
第二次结集的正式结论是

224
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毗舍离僧团的十条做法

225
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全部违反佛陀戒律

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不合法

227
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听到这里你可能觉得

228
00:08:30,225 --> 00:08:31,353
保守派赢了

229
00:08:31,386 --> 00:08:32,472
故事结束了

230
00:08:32,706 --> 00:08:34,873
但历史不是法庭判决书

231
00:08:35,306 --> 00:08:36,413
判决可以宣布

232
00:08:36,745 --> 00:08:38,552
但执行是另一回事

233
00:08:38,826 --> 00:08:42,312
跋阇族的僧人并没有因为这个裁决就改变做法

234
00:08:42,625 --> 00:08:43,673
他们不接受

235
00:08:44,225 --> 00:08:45,985
关于接下来发生了什么

236
00:08:45,985 --> 00:08:47,993
不同的传统有不同的记载

237
00:08:48,426 --> 00:08:49,592
巴利文献说

238
00:08:49,706 --> 00:08:51,932
跋阇族僧人在结集之后另

239
00:08:51,946 --> 00:08:54,273
外召集了一场规模更大的集会

240
00:08:54,466 --> 00:08:56,832
自行确认了自己做法的合法性

241
00:08:57,306 --> 00:08:59,393
这个集会被称为大结集

242
00:08:59,706 --> 00:09:00,585
但要注意

243
00:09:00,586 --> 00:09:03,113
这个记载来自南传上座部的立场

244
00:09:03,306 --> 00:09:05,952
而上座部恰恰就是保守派的传承

245
00:09:06,586 --> 00:09:07,572
对方怎么说自己

246
00:09:07,905 --> 00:09:09,552
我们并不完全清楚

247
00:09:10,225 --> 00:09:12,105
不管细节有多少争议

248
00:09:12,105 --> 00:09:14,873
有一件事是所有传统都承认的

249
00:09:14,985 --> 00:09:16,352
第二次结集之后

250
00:09:16,426 --> 00:09:18,993
佛教僧团没有变得更团结

251
00:09:19,225 --> 00:09:20,192
恰恰相反

252
00:09:20,225 --> 00:09:23,153
它走上了一条无法回头的分裂之路

253
00:09:23,466 --> 00:09:25,184
在此后的一两百年内

254
00:09:25,186 --> 00:09:26,945
这条裂缝不断加深

255
00:09:26,946 --> 00:09:30,552
最终形成了佛教史上最大的结构性断裂

256
00:09:30,985 --> 00:09:32,253
一边叫上座部

257
00:09:32,586 --> 00:09:34,432
意思是长老们的一方

258
00:09:34,546 --> 00:09:37,113
代表资深僧人的正统立场

259
00:09:37,385 --> 00:09:39,113
另一边叫大众部

260
00:09:39,145 --> 00:09:41,033
意思是多数人的一方

261
00:09:41,105 --> 00:09:43,592
代表数量上占优势的群体

262
00:09:43,905 --> 00:09:45,352
你注意这两个名字

263
00:09:45,785 --> 00:09:46,332
一边说

264
00:09:46,826 --> 00:09:48,312
我们代表正统

265
00:09:48,666 --> 00:09:49,212
一边说

266
00:09:49,625 --> 00:09:51,033
我们代表多数

267
00:09:51,505 --> 00:09:53,873
两种完全不同的合法性叙事

268
00:09:54,025 --> 00:09:56,052
你在今天任何一场政治辩论里

269
00:09:56,186 --> 00:09:58,873
都能看到一模一样的修辞策略

270
00:09:59,186 --> 00:10:01,673
但这里有一个很多人会问的问题

271
00:10:02,145 --> 00:10:06,312
如果第二次结集的核心矛盾只是十条戒律细节

272
00:10:06,385 --> 00:10:09,493
它怎么会导致整个佛教的永久性分裂

273
00:10:10,066 --> 00:10:10,812
零钱的事

274
00:10:11,225 --> 00:10:12,332
真有这么严重吗

275
00:10:12,785 --> 00:10:13,373
答案是

276
00:10:13,826 --> 00:10:16,393
戒律争议只是水面上的冰山

277
00:10:16,826 --> 00:10:18,153
水面之下的东西

278
00:10:18,306 --> 00:10:20,673
才是真正撕裂佛教的力量

279
00:10:21,105 --> 00:10:23,753
我来说几个最关键的深层张力

280
00:10:24,145 --> 00:10:24,572
第一个

281
00:10:24,905 --> 00:10:26,673
修行目标的方向之争

282
00:10:26,946 --> 00:10:28,352
一部分僧人认为

283
00:10:28,466 --> 00:10:31,552
修行的终极目标就是个人的彻底解脱

284
00:10:31,666 --> 00:10:32,572
证阿罗汉果

285
00:10:32,985 --> 00:10:34,072
出离轮回

286
00:10:34,466 --> 00:10:35,773
做到了就是做到了

287
00:10:36,025 --> 00:10:37,273
你不欠任何人

288
00:10:37,706 --> 00:10:39,993
另一部分僧人隐约觉得

289
00:10:40,105 --> 00:10:42,072
修行不应该只是为了自己

290
00:10:42,546 --> 00:10:44,192
觉悟不是一个人的事

291
00:10:44,225 --> 00:10:46,393
它应该有一个更广大的方向

292
00:10:46,946 --> 00:10:50,793
这个分歧在第二次结集时还没有完全浮出水面

293
00:10:50,946 --> 00:10:52,873
但它已经在水下涌动了

294
00:10:53,186 --> 00:10:54,893
后来大乘佛教的诞生

295
00:10:55,186 --> 00:10:56,513
菩萨道的兴起

296
00:10:56,586 --> 00:10:59,673
就是这股暗流最终冲破地面的产物

297
00:11:00,105 --> 00:11:00,533
第二个

298
00:11:00,865 --> 00:11:02,472
佛陀到底是什么

299
00:11:02,745 --> 00:11:04,664
佛陀是一个历史上的觉悟者

300
00:11:04,666 --> 00:11:07,013
还是一种超越时空的终极存在

301
00:11:07,625 --> 00:11:09,232
保守派倾向前者

302
00:11:09,385 --> 00:11:10,633
佛陀是一个人

303
00:11:10,666 --> 00:11:13,072
一个通过修行达到了觉悟的人

304
00:11:13,225 --> 00:11:17,232
他的伟大在于他用自己的生命证明了这条路走得通

305
00:11:17,505 --> 00:11:19,513
而另一些僧人倾向后者

306
00:11:19,745 --> 00:11:21,753
佛陀不只是一个历史人物

307
00:11:21,785 --> 00:11:25,432
佛的境界是宇宙某种终极真相的体现

308
00:11:25,706 --> 00:11:26,613
这两种理解

309
00:11:26,826 --> 00:11:28,913
表面上只是程度的差异

310
00:11:28,946 --> 00:11:30,432
但你顺着往下推

311
00:11:30,505 --> 00:11:33,212
它们会推导出完全不同的修行体系

312
00:11:33,466 --> 00:11:35,633
和完全不同的宗教实践

313
00:11:35,905 --> 00:11:36,452
第三个

314
00:11:36,745 --> 00:11:38,592
阿罗汉到底完不完美

315
00:11:38,985 --> 00:11:42,033
保守派认为阿罗汉是修行的最终成就

316
00:11:42,265 --> 00:11:44,865
证了阿罗汉果就是彻底解脱了

317
00:11:44,865 --> 00:11:46,113
没有更高的了

318
00:11:46,265 --> 00:11:48,552
但另一些僧人开始提出质疑

319
00:11:48,745 --> 00:11:50,465
有一种传统说法认为

320
00:11:50,466 --> 00:11:54,633
一个叫大天的僧人提出了五条关于阿罗汉的争议命题

321
00:11:54,989 --> 00:11:55,788
他说

322
00:11:55,826 --> 00:11:58,513
阿罗汉在梦中仍然可能有生理反应

323
00:11:58,586 --> 00:12:00,472
阿罗汉仍然有某些无知

324
00:12:00,625 --> 00:12:02,312
阿罗汉仍然会有疑惑

325
00:12:02,466 --> 00:12:05,952
阿罗汉可能需要别人点醒才知道自己已经解脱

326
00:12:06,105 --> 00:12:08,712
阿罗汉在极端痛苦下仍然会呼喊

327
00:12:09,346 --> 00:12:12,232
关于大天五事的确切年代和归属

328
00:12:12,385 --> 00:12:14,113
学术界至今有争议

329
00:12:14,306 --> 00:12:18,312
有些学者认为它发生的时间比传统说法要晚得多

330
00:12:18,586 --> 00:12:21,393
但不管它在什么时候被正式提出

331
00:12:21,505 --> 00:12:25,913
它背后的问题意识在第二次结集前后就已经存在了

332
00:12:26,145 --> 00:12:28,273
因为这个问题太要命了

333
00:12:28,466 --> 00:12:30,784
如果阿罗汉不是完美的终点

334
00:12:30,785 --> 00:12:33,173
那修行的终极目标到底是什么

335
00:12:33,625 --> 00:12:36,052
你需要一个比阿罗汉更高的目标吗

336
00:12:36,586 --> 00:12:37,253
如果需要

337
00:12:37,385 --> 00:12:38,692
那这个目标叫什么

338
00:12:39,346 --> 00:12:42,065
后来大乘佛教给出了自己的答案

339
00:12:42,066 --> 00:12:42,985
叫佛果

340
00:12:42,985 --> 00:12:44,113
叫菩萨道

341
00:12:44,466 --> 00:12:46,273
但这是几百年后的事了

342
00:12:46,346 --> 00:12:48,192
你现在看到了全貌

343
00:12:48,785 --> 00:12:51,232
零钱的问题只是一根导火索

344
00:12:51,625 --> 00:12:53,033
真正的火药桶

345
00:12:53,186 --> 00:12:56,092
是关于修行方向、佛陀本质

346
00:12:56,586 --> 00:12:59,873
解脱标准这些根本性的认知分歧

347
00:13:00,186 --> 00:13:03,153
它们在佛陀活着的时候不会成为问题

348
00:13:03,426 --> 00:13:06,312
因为你有疑惑直接问佛陀就行了

349
00:13:06,666 --> 00:13:08,832
但佛陀走了一百年之后

350
00:13:08,946 --> 00:13:11,113
那个终极裁判者不在了

351
00:13:11,625 --> 00:13:12,773
所有的灵活性

352
00:13:13,145 --> 00:13:14,712
都变成了模糊性

353
00:13:15,145 --> 00:13:16,533
所有的方便法门

354
00:13:16,946 --> 00:13:18,832
都变成了路线之争

355
00:13:19,306 --> 00:13:22,592
我在之前讲佛陀教学策略那一期说过一句话

356
00:13:22,905 --> 00:13:26,633
对机说法是佛陀最天才的教学方法

357
00:13:26,706 --> 00:13:29,273
也是他留给后人的最大难题

358
00:13:29,546 --> 00:13:31,673
他给了太多版本的翻译

359
00:13:31,785 --> 00:13:34,192
但没有留下一本翻译对照表

360
00:13:34,826 --> 00:13:36,304
第二次结集的故事

361
00:13:36,306 --> 00:13:38,592
让我不得不想到一个更大的问题

362
00:13:39,225 --> 00:13:40,352
不只是佛教

363
00:13:40,865 --> 00:13:41,952
看看基督教

364
00:13:42,466 --> 00:13:43,633
耶稣离开后

365
00:13:43,706 --> 00:13:47,993
使徒们几乎立刻就开始争论他的教导到底是什么意思

366
00:13:48,625 --> 00:13:51,993
保罗和雅各的分歧至今还在被讨论

367
00:13:52,426 --> 00:13:53,572
再看看伊斯兰教

368
00:13:54,105 --> 00:13:55,552
穆罕默德去世后

369
00:13:55,745 --> 00:13:59,513
什叶派和逊尼派的分裂几乎是立刻发生的

370
00:13:59,946 --> 00:14:00,653
再看马克思

371
00:14:01,225 --> 00:14:02,432
他去世之后

372
00:14:02,505 --> 00:14:06,352
各种流派打着他的旗号互相攻击了一百多年

373
00:14:07,025 --> 00:14:08,052
甚至在科学界

374
00:14:08,505 --> 00:14:09,952
爱因斯坦去世后

375
00:14:09,985 --> 00:14:13,432
物理学家们对他的遗产也有截然不同的理解

376
00:14:13,905 --> 00:14:16,352
这不是哪一个思想体系的缺陷

377
00:14:16,625 --> 00:14:19,184
这是思想传播的结构性宿命

378
00:14:19,186 --> 00:14:19,773
你想想看

379
00:14:20,225 --> 00:14:21,092
语言是什么

380
00:14:21,546 --> 00:14:23,192
语言是有损压缩

381
00:14:23,426 --> 00:14:25,413
一个人脑子里那个活生生的

382
00:14:25,625 --> 00:14:28,352
立体的、无法用词汇穷尽的东西

383
00:14:28,466 --> 00:14:30,065
一旦被翻译成语言

384
00:14:30,066 --> 00:14:32,312
就必然丢失一部分信息

385
00:14:32,625 --> 00:14:34,105
而丢失的那部分

386
00:14:34,105 --> 00:14:36,192
恰恰是后人争论的来源

387
00:14:36,625 --> 00:14:38,913
佛陀比任何人都清楚这一点

388
00:14:39,306 --> 00:14:41,513
他用了四十五年对机说法

389
00:14:41,586 --> 00:14:45,312
用了无数种方式去翻译同一个不可言说的东西

390
00:14:45,865 --> 00:14:46,972
可是他越翻译

391
00:14:47,346 --> 00:14:48,393
版本越多

392
00:14:48,546 --> 00:14:49,332
版本越多

393
00:14:49,666 --> 00:14:52,273
后人能吵的素材就越丰富

394
00:14:52,826 --> 00:14:55,153
佛陀自己显然预见到了这一点

395
00:14:55,385 --> 00:14:57,052
他临终前留下的那句话

396
00:14:57,385 --> 00:14:58,544
以自为洲

397
00:14:58,546 --> 00:14:59,753
以法为洲

398
00:15:00,186 --> 00:15:01,173
别依赖任何人

399
00:15:01,346 --> 00:15:02,312
包括我

400
00:15:02,625 --> 00:15:04,013
你依赖你自己的实修

401
00:15:04,466 --> 00:15:05,913
你依赖法本身

402
00:15:06,346 --> 00:15:08,592
但法不会自己开口说话

403
00:15:09,066 --> 00:15:11,873
法必须经过人的理解才能运作

404
00:15:12,265 --> 00:15:13,173
而人的理解

405
00:15:13,546 --> 00:15:15,552
永远不可能完全一致

406
00:15:15,865 --> 00:15:19,232
所以第二次结集留给后世的真正遗产

407
00:15:19,265 --> 00:15:21,232
不是那十条裁决本身

408
00:15:21,426 --> 00:15:25,873
而是它撕开了一个任何组织都无法回避的终极难题

409
00:15:26,265 --> 00:15:28,232
当规则的制定者不在了

410
00:15:28,265 --> 00:15:30,293
你怎么确保规则不被扭曲

411
00:15:31,025 --> 00:15:32,533
靠文字的绝对权威

412
00:15:33,105 --> 00:15:34,633
那是原教旨主义

413
00:15:34,785 --> 00:15:36,013
靠多数人的投票

414
00:15:36,865 --> 00:15:38,513
那可能偏离原意

415
00:15:38,985 --> 00:15:40,732
靠修证者的内在体验

416
00:15:41,586 --> 00:15:44,293
那谁来认定谁是真正的修证者

417
00:15:45,105 --> 00:15:45,893
这三条路

418
00:15:46,265 --> 00:15:48,472
佛教后来全都走过了

419
00:15:48,826 --> 00:15:50,533
每一条都留下了辉煌

420
00:15:50,785 --> 00:15:52,113
也留下了伤疤

421
00:15:52,466 --> 00:15:54,613
而且你有没有想过一件更有意思的事

422
00:15:55,225 --> 00:15:56,712
这三条路的争论

423
00:15:56,826 --> 00:16:01,312
其实就是你我每天都在经历的内心困境的放大版

424
00:16:01,865 --> 00:16:04,592
你心里有一个声音告诉过你什么是对的

425
00:16:04,706 --> 00:16:07,312
那是你在某个清醒时刻看见的东西

426
00:16:07,706 --> 00:16:08,812
但日常生活里

427
00:16:09,025 --> 00:16:10,673
那个声音会被遗忘

428
00:16:10,785 --> 00:16:11,493
会被曲解

429
00:16:11,826 --> 00:16:13,592
会被各种借口稀释

430
00:16:13,946 --> 00:16:17,113
你到底是忠于你当初看见的那个东西本身

431
00:16:17,225 --> 00:16:19,373
还是忠于你后来给它贴的标签

432
00:16:20,346 --> 00:16:23,873
两千五百年前僧人们在毗舍离吵的那一架

433
00:16:23,985 --> 00:16:26,513
其实也是你跟自己吵的那一架

434
00:16:27,025 --> 00:16:28,952
而接下来的故事会告诉你

435
00:16:29,066 --> 00:16:30,904
这场争吵一旦开始

436
00:16:30,905 --> 00:16:32,633
就再也停不下来了

437
00:16:32,985 --> 00:16:33,852
从两根枝

438
00:16:34,265 --> 00:16:35,253
到十八根枝

439
00:16:35,666 --> 00:16:36,952
到几十根枝

440
00:16:37,385 --> 00:16:41,504
佛教史上最壮观也最让人唏嘘的分裂时代

441
00:16:41,505 --> 00:16:42,952
正在向我们走来

442
00:16:43,145 --> 00:16:44,352
我想问问各位

443
00:16:44,505 --> 00:16:47,092
今天这期有没有引发你什么联想

444
00:16:47,865 --> 00:16:50,153
一个规则的制定者走了之后

445
00:16:50,426 --> 00:16:54,092
留下来的人到底该忠于文字还是忠于精神

446
00:16:54,889 --> 00:16:55,688
这个问题

447
00:16:55,905 --> 00:16:58,092
你在自己的经历里有没有遇到过

448
00:16:58,785 --> 00:17:01,393
欢迎在评论区告诉我你的看法

449
00:17:01,826 --> 00:17:02,533
我是王利杰

450
00:17:02,826 --> 00:17:03,702
我们下期见