时间：09/28/2024 09/29/2024
地点：星湖禅修中心
主讲：Otto Huang
佛法修行
同一个识在轮回吗？──嗏帝比丘的邪见
有一次，佛陀来到憍萨罗国的首都舍卫城游化，住在城南郊外的祇树给孤独园。
同住在祇树给孤独园附近的比丘们中，有一位原为渔夫儿子的比丘，名叫「嗏帝」，他告诉其它比丘说：
「我确实听世尊说过，在生死中流转的识，是不变的。」
其它比丘们知道了，纷纷来规劝他说：
「嗏帝学友！不要这样说，不要诽谤世尊，世尊不曾这样说。世尊用各种方法，都在教导我们『识为因缘所生，离开因缘条件，就无所谓的识』，怎么会像你说的那样呢！」
但是，嗏帝比丘一直坚持己见，听不进其它比丘的纠正劝导。大家没办法，只好去禀告佛陀。
佛陀请人叫嗏帝比丘来当面确认，嗏帝比丘还是那样说。于是，佛陀便更进一步追问嗏帝比丘：
「嗏帝！你说的识，指的是什么？」
「世尊！就是那能说、能感受、能到处经历善、恶行而受业报者。」
「你这个愚痴人啊！究竟从谁那里听我这样说的？我不是用各种方法说明『识为因缘所生，离开因缘条件，就无所谓的识』吗？你这个愚痴人啊！我不曾这样说，而你自己却作这样的曲解与诽谤，这会伤害你自己，增加你自己的罪过，会让你长远受苦的。」
于是，佛陀转问在场的其它比丘，其它比丘都同声回答：
「世尊！您确实用各种方法教导『识为因缘所生，离开因缘条件，就无所谓的识』。」
「很好！很好！比丘们！你们都记得我所说的『识为因缘所生，离开因缘条件，就无所谓的识』，所以，识随着所引生的因缘，就有不同的名称，如从眼睛看见东西所生起的识，就称为『眼识』；
从耳听声、鼻闻香、舌尝味、身触物、意识法的因缘而生起的识，就分别名为『耳识』、『鼻识』、『舌识』、『身识』、『意识』，这就像火，其名称可以从所引生的燃料来称呼一样，如烧木柴的火，称为木火；
烧一捆捆柴的火，称为薪火；烧干草的火，称为草火；烧干粪的火，称为粪火；烧谷壳的火，称为谷壳火；烧垃圾的火，称为垃圾火。
很好！很好！比丘们！你们都记得我所说的。只有这个愚痴的嗏帝比丘，颠倒了文句与含义，既诽谤了我，也伤害了自己，更犯下了大罪过。你这个愚痴人！知错了吗？」
受佛陀这般责备，嗏帝比丘内心忧戚，无言地低头，若有所思。
佛陀责备过嗏帝比丘后，继续告诉比丘们说：
「比丘们！你们看到众生了吗？」
「看到了，世尊！」
「比丘们！你们看到众生需要依赖食物提供的营养，才能生存吗？」
「看到了，世尊！」
「比丘们！你们看到当食物供给的条件消失了，众生就会死亡吗？」
「看到了，世尊！」
「比丘们！如果不确定以上说的这一些，那么就会有怀疑，不是吗？」
「的确，世尊！」
「比丘们！如果以正慧如实见以上所说的这一些，那么就不会有所怀疑了，不是吗？」
「是的，世尊！」
「比丘们！如果你们对这清净、明亮的正确知见起了执着：珍爱它、宝贝它、拥有它，那算了解我教导过你们的筏喻法：筏是用来渡河，不是用来喜爱执着的吗？」
「不算了解，世尊！」
「比丘们！如果有外道问你们：『道友！你们确知这样清净、明亮的正确知见，有什么意义？有什么用处？有什么功德呢？』你们应当怎么回答？」
「世尊！我们会这样回答：『道友！清净、明亮的正确知见，是为了厌离欲贪，是为了离欲，是为了如实知的缘故』。」
「很好！很好！比丘们！你们确实应该这样回答。
比丘们！众生当生与来生，都需要四种食物来维持与延续生命。哪四种呢？即物质性的抟食，可以生起感受的触食，求生意志的思食，以及攀缘执取的识食。
比丘们！这四种食物的需求从何而来呢？其根源的『集』是什么？从哪里生起，从哪里制造出来的呢？
那是『爱』！
爱又是从何而来？其根源的『集』是什么？从哪里生起，从哪里制造出来的呢？是受；触；六入处；名色；识；行；无明。这就是从无明而有行，从行而起识，从识而起名色，从名色而起六入处，从六入处而起触，从触而起受，从受而起爱，从爱而起取，从取而起有，从有而起生，从生而有老病死、忧悲恼苦。
因此，无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六入处灭，六入处灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老病死、忧悲恼苦灭。
比丘们！有了这样的知见，还会耽湎于过去，想着：『我过去存在或不存在？我过去是什么？后来又变成怎样？过去如何？』吗？」
「不会的，世尊！」
「有这样的知见，还会飞驰于将来，想着：『我将来会存在或不会存在？我将来会是什么？之后又会变成怎样？我将来会如何？』吗？」
「不会的，世尊！」
「有这样的知见，还会困惑着眼前『我存在或不存在？我是什么？如何存在？生从何来？死往何去？』吗？」
「不会的，世尊！」
「比丘们！有这样的知见，还会犯『杀父、杀母、杀阿罗汉、破和合僧团、恶意让如来流血』等五大重罪吗？还会故意犯戒、舍戒、放弃在僧团中修学吗？或者，转向跟随外道修学、求福、持咒，以求离苦息苦吗？」
「不会的，世尊！」
「比丘们！有这样的知见，还会有第八次的轮回受生吗？」
「不会的，世尊！」
「比丘们！有这样的知见，还会因尊敬老师而说吗？会因大沙门世尊这样说就跟着说吗？还会去追随其它人为老师吗？还会献身于尊奉一般沙门、婆罗门，重返他们的喧闹讨论，以及求吉祥的符号仪式吗？」
「不会的，世尊！」
「比丘们！你们只会说自己所知、所见，以及自己所了解的，是吗？」
「是的，世尊！」
「很好啊！比丘们！我以『当生可见证、可直接领受、劝引验证、向上引导、智者内证』的正法来教导大家，我为大家说的，就是这样的法。
比丘们！有『健康』的『精卵结合』，以及有相应的『识』三个因缘俱足了，才会有胎儿。经九个月或十个月的怀孕，婴儿才会出生。婴儿出生后渐渐养育长大，生理上诸根也渐渐成熟。
生理上诸根成熟以后，由于不具正念，对心解脱、慧解脱不如实知，所以，当眼看、耳听、鼻闻、舌尝、身触、意识时，遇到喜欢的就乐着，不喜欢的就憎恶，因而罪恶的行为就在其中不断地发生。这样，从觉受的乐爱，就有了执取；有了执取，就有蓄势待发的有；然后是生老病死，忧悲恼苦的大苦聚集。比丘们！这一切，不都是以具足爱，由爱所系缚而形成的一连串相接续的吗？」
「是啊，世尊！」
「比丘们！正等正觉的如来，心具正念，对心解脱、慧解脱如实知，所以对每一个眼看、耳听、鼻闻、舌尝、身触、意识，喜欢的不会乐着，不喜欢的也不会憎恶。这样，对觉受不会有乐爱，乐爱止息了，取、有、生老病死、忧悲恼苦的大苦，也就止息了。比丘们！这一切，不都是以爱的息灭，而达到解脱的吗？」
「是啊，世尊！」
「比丘们！要记住这爱尽解脱的简要教导，也要记得嗏帝比丘，这个被困在爱之大网束缚中的渔夫子之例子。」
Date: 09/28/2024 09/29/2024
Location: Star Lake Meditation Center
Teacher: Otto Huang
Dharma Talk
Is the Same Consciousness Reincarnating? – The Wrong View of Monk Sati
Once, the Buddha arrived at the capital of the Kosala Kingdom, Sravasti, and stayed in the Jetavana Monastery on the southern outskirts of the city.
Among the monks living near the Jetavana Monastery was a monk named “Sati,” who was originally the son of a fisherman. He told the other monks,
”I have indeed heard from the Blessed One that the consciousness that transmigrates in the cycle of birth and death is unchanging.”
The other monks, upon hearing this, came to dissuade him, saying,
”Friend Sati, do not say such things. Do not slander the Blessed One. The Blessed One has never said that. The Blessed One teaches us in various ways that ‘consciousness arises due to conditions, and without those conditions, there is no consciousness.’ How could it be as you say?”
However, Monk Sati stubbornly held on to his belief and did not heed the other monks’ corrections. The monks, finding no other recourse, went to report this to the Buddha.
The Buddha summoned Monk Sati to confirm the matter face-to-face. Even then, Monk Sati still maintained his statement. The Buddha then asked him further,
”Sati, what do you mean by ‘consciousness’?”
”Blessed One, it is that which speaks, feels, and experiences the results of good and bad deeds.”
”You foolish person! From whom did you hear me say such a thing? Have I not explained in various ways that ‘consciousness arises due to conditions, and without those conditions, there is no consciousness’? You foolish person! I have never said such a thing, yet you have misrepresented and slandered me, causing harm to yourself and increasing your own sin. You will suffer long because of this.”
The Buddha then turned to the other monks and asked, “Monks, have you heard me teach that ‘consciousness arises due to conditions, and without those conditions, there is no consciousness’?”
”Yes, Blessed One! You have indeed taught us that in various ways.”
”Very good! Very good! Monks, you remember my teachings well. This foolish monk Sati has distorted my words and meanings, slandering me and harming himself, committing a great sin. Foolish person, do you realize your mistake?”
Monk Sati, deeply troubled by the Buddha’s rebuke, lowered his head in silence, reflecting on his error.
After reprimanding Monk Sati, the Buddha continued to instruct the monks, “Monks, do you see sentient beings?”
”Yes, Blessed One.”
”Monks, do you see that sentient beings depend on food for nourishment to survive?”
”Yes, Blessed One.”
”Monks, do you see that when the conditions for food are removed, sentient beings die?”
”Yes, Blessed One.”
”Monks, if these facts were not certain, would there be doubt?”
”Indeed, Blessed One.”
”Monks, if you see these facts with true wisdom, would there be any doubt?”
”No, Blessed One.”
”Monks, if you become attached to this pure and bright right view, cherishing it, would you have understood my teaching of the ‘raft simile’: that the raft is meant for crossing over, not for clinging to?”
”No, Blessed One.”
”Monks, if an outsider asks you, ‘Friend, what is the purpose of this pure and bright right view? What is its use? What merit does it have?’ How would you answer?”
”Blessed One, we would answer, ‘Friend, the purpose of this pure and bright right view is to overcome desire and attachment, to renounce, and to know things as they truly are.'”
”Very good! Very good! Monks, you should indeed answer this way.
Monks, for beings in this life and in future lives, there are four types of food that sustain and continue life. What are the four? Material food that can produce sensation, contact food, volitional food, and consciousness food.
Monks, where do these four types of food originate? What is the source of their arising? It is ‘craving’!
And where does craving come from? What is its source? It is ‘feeling’; contact; the six sense bases; name-and-form; consciousness; volitional formations; ignorance.
Thus, from ignorance arise volitional formations; from volitional formations arises consciousness; from consciousness arises name-and-form; from name-and-form arise the six sense bases; from the six sense bases arises contact; from contact arises feeling; from feeling arises craving; from craving arises clinging; from clinging arises becoming; from becoming arises birth; from birth arise aging, sickness, death, sorrow, lamentation, pain, grief, and despair.
Therefore, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair cease.
Monks, with this understanding, would you indulge in the past, thinking, ‘Did I exist in the past? What was I in the past? How did I become what I am? What was I in the past?’
”No, Blessed One.”
”With this understanding, would you indulge in the future, thinking, ‘Will I exist in the future? What will I become in the future? What will I become? How will I become? What will happen to me in the future?'”
”No, Blessed One.”
”With this understanding, would you be perplexed about the present, thinking, ‘Do I exist or not? What am I? How do I exist? Where did I come from? Where will I go when I die?'”
”No, Blessed One.”
”Monks, with this understanding, would you commit any of the five heinous crimes: killing one’s mother, killing one’s father, killing an Arahant, causing a schism in the Sangha, or maliciously causing the Buddha to bleed? Would you deliberately break precepts, abandon the precepts, or give up the training in the Sangha? Would you turn to follow other teachers, seek fortune, or recite incantations to relieve suffering?”
”No, Blessed One.”
”Monks, with this understanding, would there be an eighth rebirth?”
”No, Blessed One.”
”Monks, with this understanding, would you speak out of reverence for the teacher? Would you say it just because the Great Ascetic, the Blessed One, has said so? Would you follow other teachers? Would you devote yourself to the worship of ordinary ascetics or Brahmins, return to their noisy discussions, and participate in their rituals and symbols for seeking blessings?”
”No, Blessed One.”
”Monks, would you speak only from your own knowledge, sight, and understanding?”
”Yes, Blessed One.”
”Very good! Monks, I teach you the true Dharma that can be seen in this very life, is immediately effective, invites verification, leads to upward progress, and is experienced by the wise within themselves. This is the Dharma I teach you.
Monks, the birth of a fetus requires three conditions: the presence of the parents, the union of their gametes, and the presence of the appropriate consciousness. After nine or ten months of pregnancy, the child is born. The child grows up gradually, and the physical sense faculties mature.
When the physical sense faculties mature, due to the lack of right mindfulness and the true understanding of mind liberation and wisdom liberation, when seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, touching with the body, and thinking with the mind, one clings to what is pleasant and resents what is unpleasant, leading to continuous unwholesome actions.
Thus, from the attachment to pleasant feelings, there is clinging; from clinging, there is becoming; from becoming, there is birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. Monks, all of this is connected in a series, originating from the attachment caused by craving, isn’t it?”
”Yes, Blessed One.”
”Monks, the Tathagata, the fully enlightened one, with right mindfulness and the true understanding of mind liberation and wisdom liberation, does not cling to what is pleasant when seeing, hearing, smelling, tasting, touching, and thinking, nor does he resent what is unpleasant.
Thus, he does not have attachment to pleasant feelings. When attachment ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair cease. Monks, all of this leads to liberation through the cessation of attachment, doesn’t it?”
”Yes, Blessed One.”
”Monks, remember this brief teaching on liberation through the cessation of attachment, and also remember the example of Monk Sati, the son of a fisherman, who was trapped in the great net of attachment.”
