时间：08/10/2024 08/11/2024
地点：星湖禅修中心
主讲：Otto Huang
佛法修行
不能导向涅槃的无记——一个治疗箭伤的譬喻
有一次，佛陀到憍萨罗国首都舍卫城游化，住在城南郊外的祇树给孤独园。
那时，尊者摩罗迦子在独自禅坐中，起了一个想法：
「世尊对『世界是常、无常、有边、无边，生命与身体是一、是异，死后真我的有、无、亦有亦无、非有非无』这些观点，都不主动表示他的看法，别人问了也都被世尊搁置，或是拒绝回答。我实在不赞同，也不能能接受世尊这样的作法，如果世尊不告诉我这些论题的正确答案，那么，我将质问他，舍弃、离开他。」
于是，尊者摩罗迦子就去见了佛陀，要佛陀对上述十个论题给他一个明确的答案，要是不知道答案，也要承认是不知道，否则，就要舍弃离开他。
佛陀听了他的来意，反问他说：
「摩罗迦子！我之前曾对你说：『来！摩罗迦子！来跟我修清净行，我会为你解答世界是常、无常、有边、无边……等等论题』吗？」
「没有，世尊！」
「或者，你来出家时曾要求我：『世尊！我愿意跟随您修清净行，但愿世尊为我解答世界是常、无常、有边、无边……等等论题』吗？」
「也没有，世尊！」
「既是这样，你这个迷途的人，到底你能舍弃谁呢？又舍弃了什么呢？
如果有人要得到这些论题的答案，才愿意修清净行的话，那他可能到命终了都还找不到答案。这就像有人被毒箭射中了，亲朋好友要赶紧为他找医生来治疗，但他却说，在还没调查清楚射箭人的种族身分、姓名、高矮、肤色、住所，及所用的弓、弦、箭头、箭身、尾羽的材质与制作方式之前，不准为他拔箭治疗。这样，这些问题还没调查清楚前，这个人早就没命了。
摩罗迦子！不论解答了世间是常、是无常与否，我此时此地一直教导大家应当灭尽的生老病死、忧悲恼苦，都照样存在着。世界有边、无边……等其它论题也一样，不论这些观点的有无，我此时此地一直教导大家应当灭尽的生老病死、忧悲恼苦，都照样存在着。
所以，摩罗迦子！要记住所有我不说的，记住所有我所说的，就让它保持那样吧！
什么是我所不说的呢？『世界是常、是无常、有边、无边，生命与身体是一、是异，死后真我的有、无、亦有亦无、非有非无』，这些论点的任何一项，都是我所不说的。
为什么我不说呢？因为这不能令人获益，不与正法相呼应，不是清净修行的基础，不能导向理智，不能导向觉悟，不能导向离贪，不能导向灭尽，不能导向寂静，不能导向涅槃。
什么是我一向所说的呢？『苦』是我一向所说的，『苦集』是我一向所说的，『苦灭』是我一向所说的，『苦灭之道』是我一向所说的。
为什么我经常说呢？因为这能令人获益，与正法相呼应，是清净修行的基础，能导向理智，能导向觉悟，能导向离贪，能导向灭尽，能导向寂静，能导向涅槃。」
Date: 08/10/2024 08/11/2024
Location: Star Lake Meditation Center
Teacher: Otto Huang
Dharma Talk
The Unremarkable that Does Not Lead to Nirvana – A Parable of Treating an Arrow Wound
During a period when the Buddha was visiting the city of Shravasti in the kingdom of Kosala, staying at Jetavana, the park of Anathapindika, the elder Moggallana had a thought while meditating alone:
”The Blessed One does not express his views on whether ‘the world is eternal or not, finite or infinite, the soul is the same as or different from the body, there is life after death or not.’ Even when asked, he sets aside these questions or refuses to answer. I really do not agree with or accept this approach of the Blessed One. If he does not tell me the correct answers to these topics, then I will challenge him and leave him.”
So, Elder Moggallana went to see the Buddha and demanded clear answers to these ten topics, admitting if he did not know them, or else he would leave him.
The Buddha responded:
”Moggallana, have I ever told you, ‘Come, Moggallana! Come and practice the holy life with me, and I will answer these questions about whether the world is eternal, finite, or infinite… etc.?’
’No, Blessed One!’
’Or when you came to be ordained, did you ask me to resolve these issues as a condition of your following the holy life with me?’
’No, Blessed One!’
’If that is so, you misguided man, whom do you think you are abandoning? What exactly are you abandoning?
If someone wishes to practice the holy life only after getting these answers, he may die before ever finding them. It’s like a man who has been shot with a poisoned arrow and, while his relatives and friends quickly seek a doctor to treat him, insists on knowing the caste, name, height, complexion, and residence of the person who shot him, as well as the type of bow, the kind of string, the makeup of the arrow, and the type of feather used, before he allows them to remove the arrow. By the time all these details are known, he would have died.
Moggallana, whether the world is eternal or not, the problems of aging, sickness, death, sorrow, lamentation, pain, grief, and despair exist, and I teach how to understand and end these. The questions of whether the world has limits, or whether there is life after death, are not things I speak about.
Why don’t I discuss these? Because discussing them is not beneficial, does not lead to enlightenment or dispassion, does not lead to cessation, to peace, or to direct knowledge, to enlightenment, or to Nirvana.
What do I discuss? I speak about suffering, the cause of suffering, the cessation of suffering, and the path that leads to the cessation of suffering.
Why do I speak about these? Because understanding them is beneficial, leads to detachment, cessation, peace, direct knowledge, enlightenment, and Nirvana.”
