Chapter 3: After the Buddha

Does the Buddha Exist After His Death?

佛陀死后还存在吗

The question: 'Does the Buddha exist after His death or not', is not a new question. The same question was put to the Buddha during His lifetime.

When a group of ascetics came and asked the same question from certain disciples of the Buddha, they could not get a satisfactory answer from them. Anuradha, a disciple, approached the Buddha and reported to Him about their conversation. Considering the understanding capacity of the questioners, the Buddha usually observed silence at such questions. However in this instance, the Buddha explained to Anuradha in the following manner:

'O Anuradha, what do you think, is the form (Rupa) permanent or impermanent?'

'Impermanent, Sir.'

'Is that which is impermanent, painful or pleasant?'

'Painful, Sir.'

'Is it proper to regard that which is impermanent, painful and subject to change as: 'This is mine; this is I, this is my soul or permanent substance?'

'It is not proper, Sir.'

'Is feeling permanent or impermanent?'

'Impermanent, Sir.'

'Is that which is impermanent, painful or pleasant?'

'Painful, Sir.'

'Is it proper to regard that which is impermanent, painful and subject to change as 'This is mine, this is I, this is my soul'?'

'It is not proper, Sir.'

'Are perfection, formative tendencies and consciousness, permanent or impermanent?'

'Impermanent, Sir.'

'Is that which is impermanent, painful or pleasant?'

'Painful, Sir.'

'Is it proper to regard that which is impermanent, painful and subject to change as: 'This is mine, this is I, this is my soul?'?'

'It is not proper, Sir.'

'Therefore whatever form, feeling, perception, formative tendencies, consciousness which have been, will be and is now connected with oneself, or with others, gross or subtle, inferior or superior, far or near; all forms, feelings, perceptions, formative tendencies and consciousness should be considered by right knowledge in this way: 'This is not mine; this not I; this is not my soul.' Having seen thus, a noble, learned disciple becomes disenchanted with the form, feeling, perception, formative tendencies and consciousness. Becoming disenchanted, he controls his passion and subsequently discards them.'

'Being free from passion he becomes emancipated and insight arises in him: 'I am emancipated.' He realizes: 'Birth is destroyed, I have lived the holy life and done what had to be done. There is no more birth for me.'

'What do you think, Anuradha, do you regard the form as a Tathagata?'

'No, Sir.'

'O Anuradha, what is your view, do you see a Tathagata in the form?'

'No, Sir.'

'Do you see a Tathagata apart from form?'

'No, Sir.'

'Do you see a Tathagata in feeling, perception, formative tendencies, consciousness?'

'No, Sir.'

'O Anuradha, what do you think, do you regard that which is without form, feeling, perception, formative tendencies and consciousness as a Tathagata?'

'No, Sir.'

'Now, Anuradha, since a Tathagata is not to be found in this very life, is it proper for you to say: 'This noble and supreme one has pointed out and explained these four propositions:

A Tathagata exists after death;

A Tathagata does not exist after death;

A Tathagata exists and yet does not exist after death;

A Tathagata neither exists nor does not exist after death?'

'No, Sir.'

'Well and good, Anuradha. Formerly and now also I expound and point out only the truth of Suffering and cessation of Suffering.' (Anuradha Sutta---Samyutta Nikaya.)

The above dialogue between the Buddha and Anuradha may not be satisfactory to many, since it does not satisfy the inquiring mind of the people. Truth is such that it does not give satisfaction to the emotion and intellect. Truth happens to be the most difficult thing for man to comprehend. It can only be fully comprehended by Insight. Buddhahood is nothing but the embodiment of all the great virtues and supreme enlightenment. That is why Buddhas who could enlighten others are very rare in this world.

佛陀死后存在或不存在的问题，在佛陀生前已经被提出了。

一群修行者向佛陀提出了这个问题，佛陀考虑到发问者的理解能力，于是不给予回答，保持沉默。当佛陀的弟子阿奴拉达(Anuradha，古译：阿那律)向佛陀汇报了弟子们的不满。并提出了同样的问题，佛陀知道阿奴拉达有能力理解这个问题，于是回答道：

「阿奴拉达啊！你认为色蕴(实体)是永恒或是无常的呢？」

「是无常的。世尊！」

「无常是痛苦还是快乐？」

「是痛苦。世尊！」

「当面对无常的痛苦和不永恒的东西，把它当作是『我』，我的灵魂或永恒的实体，这种观念恰当吗？」

「不恰当。世尊！」

「受蕴(感受)是常还是无常？」

「是无常。世尊！」

「无常是痛苦还是快乐？」

「是痛苦。世尊！」

「把无常、痛苦和肯定会消亡的东西，当作是『我』或『我的』，这是我，这是我的灵魂。这种观念正确吗？」

「不正确。世尊！」

「想蕴、行蕴、识蕴是常还是无常？」

「是无常。世尊！」

「无常是痛苦还是快乐？」

「是痛苦。世尊！」

「把无常、痛苦和肯定会消亡的东西，当作是『我』或『我的』，这是我，这是我的灵魂。这种观念正确吗？」

「不正确。世尊！」

「所以凡是与自我、他人、聪明、愚蠢、高尚、低贱、远、近等，有关的色、受、想、行、识，都应该以正确的知识理解为：『这不是我，这不是我的，这也不是我的灵魂。』要这样的理解，一位高尚而有学识的弟子，才能从色、受、想、行、识中解脱出来，这样才能完全的控制自己的心念和情欲，自由的摆布它。」「解除了情欲后，观想于自身：『我是解脱者。』他将会觉悟到：『不生就不会死，我已通过修行做好一切准备，我不再受生的业报了。』」

「阿奴拉达啊！你认为色是如来吗？」

「不是的。世尊！」

「依你所见，你认为色存在于如来之内吗？」

「不！世尊！」

「你看见如来离开色吗？」

「不！世尊！」

「你看见如来在受、想、行、识中吗？」

「不！世尊！」

「阿奴拉达啊！你以为如来中没有色、受、想、行、识吗？」

「不！世尊！」

「阿奴拉达啊！现在你自己想想看，既然如来不能脱离色、受、想、行、识而存在。你还能对尊贵的如来有什么进一步的要求呢？你还会提出以下四个问题吗？」「如来死后存在？」「如来死后不存在？」「如来生前存在而死后不存在？」「如来死后既存在又不存在？」

「不会了。世尊！」

「很好！很好！阿奴拉达啊！以前和现在我都同样的说过：『唯有苦谛和苦灭，才是真理。』」《相应部.阿奴拉达所问经》

佛陀与阿奴拉达尊者这段对话，非常值得品味。但是佛陀的解释不能令所有的人都满意。不是所有的人都拥有了解这些问题的知识，唯有通过观禅的智慧才能理解这个问题。只要通过戒定慧的修行，证悟涅槃并不困难。这是佛陀证悟的道路，是世间少有的瑰宝。