时间：07/05/2025 07/06/2025
地点：星河禅修中心
主讲：黄云全
佛法修行
拘睒弥地方僧团的纷争──六和敬的教说
有一次，住在拘睒弥城瞿师罗园的比丘们，因为对一位比丘的犯戒与否，有不同的认定而起了争执，后来僧团分裂，形成对峙的两方，彼此互相谩骂攻击。
佛陀听到了这个消息，前来瞿师罗园，想为他们排解。
首先，佛陀确认起争执的传言是否属实，问比丘们说：
「比丘们！听说你们为了一件犯戒与否之事起了争执，彼此以言语互相攻击，而不是互相规劝、慰问，大家不同意对方、不和睦，是吗？」
「是的，世尊！」
「比丘们！有六件事，有助于僧团的向心力，使僧团保持无诤、和合、团结。哪六件事呢？那就是对僧团的同修们，不论是在公开的场合，还是在私底下，都要『身慈』、『口慈』、『意慈』、『饮食均分』、『戒律共守』、『见解相应』。
比丘们！这六件事中，最首要、最具向心力与凝聚力的，就是『见解相应』了，也就是那圣者解脱之见；能令实践者趣向苦尽之见。比丘们！这就像重阁高塔的塔顶一样。
比丘们！如何依圣者解脱之见，实践趣向苦尽呢？透过自省，比丘知道自己应离贪、瞋、昏沉、掉悔、疑、世俗之见、与人争执等，会使自己不能如实知见事情真相的缠缚，这是圣、出世间、不共凡夫的第一智。
其次，深知对此见之修学、再修学，能获得内心的寂静，这是圣、出世间、不共凡夫的第二智。
其次，确知这是其他沙门、婆罗门所不曾有的见解，这是圣、出世间、不共凡夫的第三智。
其次，一如正见具足者的特质一样，一旦犯错，即能发露忏悔，改过永不再犯，就像婴儿的本能，当手脚一碰到火，就立刻反射收回一样，这是圣、出世间、不共凡夫的第四智。
其次，一如正见具足者的特质一样，对同修们戒、定、慧的增上，始终保持热忱的关心，就像母牛护小牛一样，这是圣、出世间、不共凡夫的第五智。
其次，一如正见具足者的精进力一样，以渴望之耳，倾听如来教导的法与律，这是圣、出世间、不共凡夫的第六智。
其次，一如正见具足者的精进力一样，一受教于如来法与律，便能获得义之感化，获得法之感化，获得来自法的喜悦，这是圣、出世间、不共凡夫的第七智。
具足这七支的圣弟子，就获得了预流果了。」
然而，拘睒弥的比丘们却对佛陀说：
「世尊！这是我们的事，请不必为我们挂虑。」
「怎么，愚人！你们这样说是不信如来的话吗？」
接着，佛陀又为比丘们说了长生太子「忍辱止诤」的故事：
许久以前，舍卫城的国王名叫长寿王，有一次被波罗奈国梵摩达王所侵略，兵败国亡而逃入深山中。后来，长寿王因事潜回舍卫城，暴露了行踪，终于被逮捕处死。临死前，遗言给他的儿子长生太子，要他「无怨能胜怨」。之后，长生太子以优异的弹琴歌唱能力，获得梵摩达王的宠爱而成为身边亲信。有一次，梵摩达王在长生太子的腿上睡着了，刚巧侍卫、军队都没跟在身边，长生太子见机会难得，拔剑要杀梵摩达王，以报亡国杀父之仇。但当他举剑要下手之际，想到他父王「无怨能胜怨」的遗言而停手了，梵摩达王也向长生太子忏悔，归还了舍卫国，双方达成和解。
说完这个故事后，佛陀再一次告诫拘睒弥的比丘们说：
「比丘们！你们要知道，过去国王们虽也有国与国之间的争执，尚且能不相伤害，何况是出家修学，要舍离贪、瞋、痴的比丘们呢！你们应当从这个故事，了解到互相争斗是不对的。你们有同一老师，同一修学内容，不要再互相争执攻击了。」
然而，拘睒弥的比丘们还是不接受佛陀的劝诫，回答佛陀说：
「请世尊不要挂虑我们的事，我们自己会处理。」
佛陀看他们听不进劝告，就离开他们，到跋耆国去了。
Date: 07/05/2025 07/06/2025
Location: Star River Meditation Center
Teacher: Yunquan Huang
Dharma Talk
The Quarrel among the Bhikkhus of Kauśāmbī and the Teaching on the Six Principles of Harmony
Thus have I heard:
At one time, the Blessed One was residing in the Ghositārāma Monastery near the city of Kauśāmbī.
It happened then that the monks dwelling in Kauśāmbī fell into dispute regarding whether a certain monk had committed a transgression. Their disagreement grew into contention and division. Two factions arose, speaking harshly and abusively against one another.
Hearing of this, the Blessed One journeyed to the Ghosita Park in Kauśāmbī to reconcile the Saṅgha.
Upon arrival, the Blessed One inquired:
“Bhikkhus, it is said that you have entered into disputes over a matter concerning a possible transgression. You speak to each other with harsh words, rebuke one another, and have failed to admonish or console one another with loving concern. You disagree, and harmony is lost. Is this true?”
The monks replied:
“Yes, World-Honored One, it is as you have said.”
The Blessed One then said:
“Bhikkhus, there are six things that promote unity, prevent disputes, and preserve harmony in the Saṅgha. What are these six?
1. Loving-kindness in bodily action—both in public and in private.
2. Loving-kindness in speech—both in public and in private.
3. Loving-kindness in thought—both in public and in private.
4. Sharing of requisites, including food.
5. Observance of common precepts.
6. Harmony in view, grounded in noble liberation.
Among these, bhikkhus, the sixth—harmony in view aligned with the noble vision of liberation—is supreme. It is the pinnacle, like the summit of a tiered tower.
And what, bhikkhus, is this noble vision of liberation that leads to the end of suffering?
A monk reflects and knows: ‘Greed, hatred, sloth, restlessness, doubt, wrong views, and contention with others—these are the fetters that obscure right understanding.’ This is the first knowledge, noble, supramundane, not shared by the worldly.
Further, he understands: ‘Through training and retraining in this vision, one gains inner peace.’ This is the second knowledge, noble and supramundane.
He further knows: ‘Such a view is not found among other wanderers or brahmins.’ This is the third knowledge, noble and supramundane.
And just as one possessing right view, when committing an offense, quickly confesses and restrains himself from future wrongs—as naturally as a child recoils when its hand touches fire—so too this is the fourth knowledge, noble and supramundane.
He bears keen concern for the progress of his fellow practitioners in morality, concentration, and wisdom—just as a cow watches over her calf. This is the fifth knowledge, noble and supramundane.
He listens intently to the teachings of the Tathāgata with eagerness and receptivity. This is the sixth knowledge, noble and supramundane.
And upon receiving the Dhamma and Vinaya of the Tathāgata, he gains understanding of meaning, experiences the Dhamma, and is uplifted with joy. This is the seventh knowledge, noble and supramundane.
One endowed with these seven qualities, bhikkhus, has entered the stream of the Dhamma—a stream-enterer (sotāpanna).”
Yet, the monks of Kauśāmbī replied:
“World-Honored One, this matter concerns us alone. Please do not trouble yourself over it.”
The Blessed One rebuked them:
“Foolish men! Is it right that you reject the word of the Tathāgata?”
The Blessed One then spoke to them the story of Prince Long-Life and the Power of Patience:
Long ago, in the city of Śrāvastī, there ruled a king named King Long-Life. He was defeated by King Brahmadatta of Benares and fled into the wilderness.
Later, while secretly returning to his homeland, he was discovered and captured. Before his execution, he gave a final instruction to his son, Prince Long-Life:
“Son, remember this—hatred is not appeased by hatred; only by non-hatred is hatred appeased.”
The prince, later taken into King Brahmadatta’s court, gained the king’s favor through his musical skill and song.
One day, as the king slept on the prince’s lap, all guards were absent. Seizing the chance to avenge his father and homeland, the prince drew his sword. But recalling his father’s words, he refrained.
The king awoke, repented, and restored the prince’s kingdom in peace.
After telling this story, the Blessed One said:
“Bhikkhus, even kings at war can refrain from harming one another. How much more so should you, who have renounced the world and seek to abandon greed, hatred, and delusion, avoid quarrels!
You share the same Teacher, the same training—do not engage in conflict.”
Yet the monks persisted:
“World-Honored One, we ask that you leave this matter to us. We will resolve it ourselves.”
Seeing that they would not accept his counsel, the Blessed One departed from them and journeyed to the land of the Vajjis.
