时间：08/24/2024 08/25/2024
地点：星湖禅修中心
主讲：Otto Huang
佛法修行
众多邪见的原因
佛陀时代，迦尸国的磨叉止陀村内，有一位富绅居士，名叫质多罗，他为人好善乐施，经常供养出家僧众，经常有比丘住在他的林园。
有一次，林园中来了许多长老比丘，质多罗居士赶忙过来邀请他们隔天一早接受他的饮食供养。
隔天，比丘们来了，在饮食供养前，质多罗居士问长老比丘们说：
「大德长老！为什么世人会有那么多的不同看法，例如，或说世间是常住不变的，或说是无常的；或说世界是有限的，或说是无限的；或说命与身是相同的；或说是不同的；或说死后还有可以来来去去的灵体，或说死后并不存在；……或说有真实的大我；或说有种种众生的真实小我；或说有主宰生存的寿命；或说有吉凶祸福的主宰，到底什么因素，造成这么纷乱的见解呢？」
听了质多罗居士这么问，在座的最尊长的比丘，却不知如何回答，即使经居士一连三次的追问，也都还是无言以对。其它长老比丘，也一样沉默，无人回答。
这时，他们之中有一位最资浅的年轻比丘，名叫梨犀达多，他在征得最尊长比丘的同意后，起来回答质多罗居士的问题。他说：
「居士！只要有身见的存在，就有这些种种的邪见，如果没有身见的存在，就不会有这些邪见了。」
「但是，大德！那什么是身见呢？」质多罗居士继续追问。
「居士！一般人未曾遇到贤圣之人，不曾听闻正法、修学正法，总错以为『色』就是主体『我』，或错以为『色』不是我而是我所拥有的，或错以为『色』在我中，或错以为我在『色』中。或错以为『受』就是我……。或错以为『想』就是我……。或错以为『行』就是我……。或错以为『识』就是我……。居士！这就是身见。」
「大德！怎样才能没有身见呢？」
「居士！有修有证的圣者弟子，他们已经跟随着圣者听闻正法、修学正法，就不会以『色』就是我，不会以『色』是我所拥有的，不会认为『色』在我中，不会认为我在『色』中。也不会以『受』就是我……。不会以『想』就是我……。不会以『行』就是我……。不会以『识』就是我……。居士！没有身见的人就是这样。」
质多罗居士很满意这样的答案，对这位年轻比丘的来历很好奇，就问：
「大德！您从哪里来？」
「居士！我从阿盘提国来。」
「大德！过去我在阿盘提国有一位姓梨犀达多的朋友，我们很久不曾见面了，听说他已经出家了，您见过他吗？」
「是的，居士！」
「大德！那位梨犀达多大德，现在住在哪里呢？」
此时，尊者梨犀达多沉默了，因为质多罗居士所说的梨犀达多大德，就是尊者梨犀达多。
由于尊者梨犀达多的沉默，让质多罗居士怀疑，眼前的这位尊者梨犀达多比丘，是不是过去他所认识，后来出了家的梨犀达多，于是问道：
「大德！难道您不是尊者梨犀达多吗？」
「是的，我就是那位梨犀达多。」
「大德！请您在这个林园住下来吧，让我负责供养您所需的衣服、饮食、坐卧用具、医药等四类必需品。」
尊者梨犀达多同意了，质多罗居士很高兴，供养比丘们许多美食。
食毕，在回林园的路上，那位最尊长比丘对尊者梨犀达多说：
「太好了，梨犀达多学友！你能回答我所无法回答的问题，所以，下次再有类似的问题，就由你来回答。」
后来，尊者梨犀达多因为有质多罗居士丰足的供养，反而出现了不精进的障碍，好久都不曾去见佛陀，听佛陀说法。
Date: 08/24/2024 08/25/2024
Location: Star Lake Meditation Center
Teacher: Otto Huang
Dharma Talk
The cause of many false views
During the time of the Buddha, in the village of Makacita in the kingdom of Kashi, there lived a wealthy and charitable layperson named Chidoro. He was known for his generosity and often provided for the monastic community, with many monks staying in his grove.
One day, a group of elder monks arrived at the grove, and Chidoro hurried over to invite them to accept his offering of food the next morning.
The following day, the monks arrived, and before offering the food, Chidoro asked the elder monks:
”Venerable elders, why do people have so many different views? Some say the world is eternal and unchanging, while others say it is impermanent; some say the world is finite, while others say it is infinite; some say the self and the body are the same, while others say they are different; some say there is a spirit that continues after death, while others say there is no such spirit; some speak of a true self, while others speak of various true selves of sentient beings; some believe in a deity that governs life, while others believe in a deity that determines fortune and misfortune. What causes these conflicting views?”
Hearing this question, the most senior monk among them did not know how to answer. Even after Chidoro repeated his question three times, the monk remained silent. The other elder monks were also silent, unable to respond.
At this point, a young monk named Risidatta, the least experienced among them, received permission from the senior monk to answer Chidoro’s question. He said:
”Layperson, as long as the view of self exists, these various false views will arise. If the view of self does not exist, these false views will not arise.”
”But, venerable one, what is this view of self?” Chidoro continued to ask.
”Layperson, ordinary people who have not met noble ones, who have not heard the true Dharma, and who have not practiced the true Dharma, wrongly believe that the body is the self, or that the body is something they possess, or that the body is within the self, or that the self is within the body.
They wrongly believe that feelings are the self, or that perception is the self, or that formations are the self, or that consciousness is the self. Layperson, this is the view of self.”
”Venerable one, how can one be free from the view of self?”
”Layperson, the noble disciples who have heard the true Dharma, who have practiced the true Dharma, do not believe that the body is the self, do not believe that the body is something they possess, do not believe that the body is within the self, and do not believe that the self is within the body.
They do not believe that feelings are the self, or that perception is the self, or that formations are the self, or that consciousness is the self. Layperson, this is how one is free from the view of self.”
Chidoro was very satisfied with this answer and became curious about the young monk’s background. He asked:
”Venerable one, where do you come from?”
”Layperson, I come from the country of Avanti.”
”Venerable one, in the past, I had a friend named Risidatta in Avanti. We haven’t seen each other for a long time, and I heard he became a monk. Have you met him?”
”Yes, layperson, I have.”
”Venerable one, where is Risidatta now?”
At this point, Venerable Risidatta remained silent because the Risidatta that Chidoro spoke of was himself.
Chidoro, suspecting that the monk before him was indeed his old friend who had become a monk, asked:
”Venerable one, are you not Venerable Risidatta?”
”Yes, I am that Risidatta.”
”Venerable one, please stay in this grove. Let me provide for your needs such as clothing, food, bedding, and medicine.”
Venerable Risidatta agreed, and Chidoro was very pleased, offering many delicious foods to the monks.
After the meal, on the way back to the grove, the most senior monk said to Venerable Risidatta:
”Well done, friend Risidatta! You answered the question I could not. Therefore, if similar questions arise in the future, you will answer them.”
Later, because of Chidoro’s abundant offerings, Venerable Risidatta became complacent and stopped making efforts, going a long time without visiting the Buddha to hear his teachings.
