Socrates probably never did say `know thyself' but this statement sums up the whole of his life and philosophy perfectly, and thus to argue about whether or not he said this would be to miss the whole point. And it is the same with the Buddha. Besides his historical life, there is a whole legendary life as well, having a symbolic or didactic significance.
The Buddha was aware of the legends that were told about him, and he warned his disciples that to distinguish between fact and legend would lead to a clear understanding of the value of both.
These two misrepresent the Tathagata. Which two ?
He who represents a discourse of indirect meaning as a discourse of direct meaning, and he who represents a discourse of direct meaning as a discourse of indirect meaning.
A discourse of direct meaning is one that says exactly what it means and whose meaning is clear, while a discourse of indirect meaning is one that uses myths, symbols and metaphors to transmit meaning address the conscious mind, discourses of indirect meaning address the conscious mind. We have already looked at the historical life of the Buddha; we will now examine the legendary life, the stories with indirect meaning, and examine their symbolic or didactic value.
Most of the important events in the life of the Buddha have legends attached to them and which are meant to intensify and extract deeper meaning from these events. We will have a look at two legends each concerning the birth, the enlightenment and final Nirvana of the Buddha.
The Discourse on Marvelous and Wonderful Qualities tells us that when Prince Siddhattha was born he took seven steps, and after looking in all the four directions, proclaimed: " I am chief in the world; I am best in the world; I am the eldest in the world."
Popular tradition adds to this by saying that beautiful lotuses sprang up from each of the seven footprints. This story is meant to dramatize the birth and hightlight its spiritual significance.
The idea of Prince Siddhattha taking seven steps and then proclaming his spiritual pre-eminence is a way of saying that this child was destined to practise the Seven Factors of Enlightenment - mindfulness, the investigation of phenomena, vigor, tranquility, concentration and equanimity - and attain the supreme happiness of Nirvanna. The lotus, of course, emphasizes the transcendent nature of Nirvana. The same sutta also says this of Prince Siddhatta's birth:
When the Bodhisatta was emerging from his mother's womb, a great radiant light surpassing even the radiance of the gods shone forth into the world. And in the black, gloomy regions of darkness between the galaxies and majestic thought they are, cannot reach, even there that great, radiant light shone. And the beings who lived in these regions of darkness become aware of each other because of that radiance, and they said: Behold, it seems that other beings live here also."
It is not uncommon for people to see Buddhism as a path of self-discovery, but having nothing to say about human kind as a whole. Using allegorical imagery, this story reminds us that the light of the Buddha's wisdom is meant to make us not only self-aware but also aware of the presence of others, of our shared humanity.
One of the most famous events in the life of the Buddha is the so-called temptation of Mara. This incident has been represented in stone and paint and described in verse and prose. The Discourse on Striving recounts the incident like this:
I was dwelling on the banks of the Neranjra River, striving hard, practising meditation with all my strength, trying to win freedom from bondage.
Then Mara approached me, and in words of sham compassion, said: " You are so thin and pale. Surely you are near death.
" A thousand to one you are going to die; chances are you will die. Live, good sir, live. You could accumulate much merit if you stayed alive.
"You could still lead a religious life, workship the god of fire, and thereby make much merit. So why all this exertion ?
"The path of exertion and struggle is hard, tiresome and full of troubles." So speaking, Mara stood next to the Buddha. Then the Lord answered Mara :
" Why have you come here, O evil one, offspring of sloth ?
"I need no merit, O Mara. So speak of merit to those who need it.
"I have faith, energy and wisdom, and because of this I apply myself. So why ask about my life ?
"The first of your armies is desire, and the second is dislike. The third is hunger and thirst, and the fourth is craving. "The firth is sloth and laziness, and the sixth is fear. The seventh is doubt and the eight is self-deceit and stubborness.
"Present also are gains, honours and fame obtained by wrong means, together with exalting oneself and disparaging others.
"These, O Mara, are your forces, the soldiers of the evil one. One less than a hero will not conquer them and attain happiness.
"I can see the troops all around me with Mara mounted on his elephant, and I go forward into the battle.
"Even if the whole world including its gods cannot beat your army, I shall destroy it with wisdom as a stone smashes an unbaked clay pot.
"With disciplined thought and firmly grounded mindfulness, I shall travel from country to country, training disciples.
"Alert and energetic in the practice of my teachings and contrary to your wish, they will attain that which having attained, they will be free from sorrow."
And Mara said : " I've followed the Lord for seven years. I've watched his every step, and not once have I been able to get access to he who is fully enlightened and mindful."
The meaning of this legend is clear. Mara (death) and his army are personification of the negative desires and emotions that hinder all who have not freed the mind. When one is trying to purify the mind, the defilements often appear like an attacking army, and one might actually have to fight against them. But as the story makes clear, one defeats the defilements not with physical force but with awareness and understanding.
Another legend concerning the Buddha's enlightenment is told in the Discourse on the Noble Quest. After his Enlightenment, the Buddha hesitated to teach what he had discovered, thinking that few would be able to understand him. Suddenly, Brahma Sahampati appeared in front of him, bowed, and said to him:
There has appeared in Magadha before you
An unclear Dhamma devised by impure minds.
So open the door to the Immortal,
And let all hear the Dhamma
Realized by the Pure One.
Just as a man standing on a mountain peak
Might watch the people on the plains below,
Even so, O wise one,
Ascending the steps of Truth and free from grief
Do you look down on people
Trapped in grief, birth and age.
So arise great hero, winner of the battle.
You are the leader of the caravan,
Without a debt go forth into the world.
Let the Blessed One teach Dhamma
Those who learn it will grow.
200 Considering Brahma Sahampati's appeal, the Buddha surveyed the whole whole. As I surveyed the world with the eye of a Buddha, I saw beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, having good dispositions, bad dispositions, being passive, being active. It was just as in a pond of blue, red or white lotuses where some lotuses are born in the water and grow in the water but, thriving in the water, do not rise above the surface.
Having reassessed the potential humans had for understanding the Dhamma, and seeing that some would be able to comprehend it, the Buddha, seeing that some would be able to comprehend it, the Buddha decided to teach. He proclaimed to Brahma Sahampati and the world: The doors of the Immortal are open. Let those who can hear respond with faith.
The word `brahma' actually means `the highest', the `supreme', and of course love and compassion are two of the highest abidings (see 158). Thus Brahma Sahampati is a metaphor for love and compassion. It was this love and compassion welling up within that made the Buddha decide to teach the Dhamma he had discovered.
The last two legends we will examine concern the last days of the Buddha's life and are meant to underline ideas of great importance. The first legend is meant to make more memorable a metaphor that often occurs in the Tipitaka. The metaphor is that of crossing the flood.
Samsara is often compared to a dangerous raging river, Nirvana to a safe bank on the other side, and the enlightened one to one who plunges into the flood and succeeds in crossing over to the other side. The legend itself is to be found in the Discourse on the Great Final Nirvana, and is said to have taken place in the months before the Buddha's final Nirvana.
The Lord came to the Ganges River which was at that time so full that a crow could drink out of it. And some people were looking for a boat, some were looking for a raft, and some were binding together a raft of reeds in order to cross to the other side.
201 But as easily as a strong man might stretch out his arm and bend it in again, the Lord disappeared from this side of the Ganges and reappeared on the other. And the Lord saw those people looking for rafts and boats, and uttered this verse :
When they wish to cross a sea, a lake, a pond,
People make a bridge or a raft,
But the wise one has already crossed over.
The second legend is of particular beauty and significance.
It takes place as the Buddha is lying between the twin sal tree, just before his final Nirvana. And the Lord said:
"Ananda, prepare a couch facing the mark between these sal trees, for I am uneasy and wish to lie down."
So Ananda did as the Lord asked, and then the Lord lay down on the right side, resting one foot on the other in the position of the lion, mindful and clearly conscious.
Then suddenly, the two sal trees broke out into full blossom out of season and the flowers rained down out of respect foe the Tathagata, and heavenly music and voices could be heard, all out of respect for the Tathagata. Then the Lord addresses Ananda and said:
"Look at these sal blossoms and heavenly flowers, sandalwood powder, music and voices. Yet, it is not like this that the Tathagata is respected, venerated, esteemed, worshipped and honoured with highest respect.
But the monk and nun, the layman and the laywoman, who abide by the Dhamma, walk the way of Dhamma, practise the Dhamma it is they who respect, venerate, esteem, worship and honour the Tathagata with the highest respect. Therefore, abide by the Dhamma, walk the way of the Dhamma and practise the Dhamma. This is how you should train yourself."
202 Both during the life of the Buddha and in the centuries after his final Nirvana, people have showed their respect and reverence by offering flowers, and sometimes by conducting elaborate and beautiful ceremonies. While this is good, it sometimes happens that these outward acts cause us to forget that inward change is infinitely more important.
People might never forget to take off their shoes when they enter a temple, but they might completely forget the importance of simply telling the truth. The traditional Buddhist might look down upon another person who holds incense sticks in the wrong way, who bows in a different way or who fails to chant with the right accent, while they themselves are ungenerous with their money or far from honest in their business affairs.
This story, again from the Discourse on the Great Final Nirvana is meant to remind us that even the most extravagant offerings and ceremonies are not as important as following the Dhamma, and that the highest respect we can give to the Buddha is to practice his teachings.
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