时间：10/05/2024 10/06/2024
地点：星河禅修中心
主讲：黄云全
佛法修行
只能依附身心生存的识
有一次，佛陀在舍卫城祇树给孤独园，教导比丘们说：
「比丘们！植物利用五种方式繁殖，哪五种呢？有从根部繁殖的，称为根种子；有从茎部繁殖的，称为茎种子；有从节处繁殖的，称为节种子；有从落叶直接生根的，称为自落种子，有从种子发芽繁殖的，称为实种子。
这五种种子如果不坏、不腐，足够成熟，一遇到有土壤与水分的环境，就能发芽成长而繁殖开来。
比丘们！那些种子，就如同纠取诸蕴聚集的识。
土壤就如同四个识所安住处。
水分呢？就像识的贪喜攀缘。
识在哪四个地方贪喜攀缘安住呢？就在色、受、想、行等四个地方贪喜攀缘安住；在那里经由喜贪润泽，而生长增广。
比丘们！如果说，离开色、受、想、行而有识的安住处，那是无法理解，也无法经验的，只有徒增大家的困惑而已。
比丘们！如果能于色处断贪爱，一旦离贪爱后，色的安住处就被封锁，识与色的系缚就断了。系缚一断，攀缘就断了，识就失去了安住处。一旦失去安住处，识就不能生长增广。同样的道理，受、想、行等其它三个识的安住处也一样，只要断了贪爱，识与四个安住处就失去了联系，就没有安住处。没有安住处的识，因不能生长增广而解脱了。解脱了以后，于世间的一切都无所取着。无所取着的缘故，所以自知已证得涅槃而说：我的生死已到了尽头，清净的修行已经确立，该作的都已完成，自己知道不会再有下一生了。
不再攀缘执取下一生的识，我说不会再到东西南北、四维上下到处攀缘，只会看到缘起正法，而想要趣入涅槃、寂灭、清凉、清净、真实。」
有一次，尊者舍利弗在傍晚时分，禅修告一段落后，去见尊者摩诃拘絺罗。两人见面，问讯寒暄后，尊者舍利弗问尊者摩诃拘絺罗说：
「拘絺罗学友！老会发生吗？」
「舍利弗学友！会啊！」
「拘絺罗学友！死会发生吗？」
「舍利弗学友！会啊！」
「拘絺罗学友！老与死的发生，是由于自作？还是他作、自他共作，或是无因无缘的偶然呢？」
「舍利弗学友！老与死的发生，不是由于自作，也不是他作、自他共作或无因缘，而是因为诞生了的缘故。」
「拘絺罗学友！那诞生，是由于自作？还是他作、自他共作，或是无因无缘的偶然呢？」
「舍利弗学友！诞生是因为『有』的业力蓄积成熟缘故。」
就这样，尊者舍利弗一路追问，尊者拘絺罗一路解答：「有」的形成，是因为「取」；取的形成，是因为「爱」；爱的生成，是因为「受」；受的生成，是因为「触」；触的形成，是因为有「六入处」；六入处的生成，是因为「名色」；名色的生成，是因为「识」。
「拘絺罗学友！那识的生成，是由于自作？还是他作、自他共作，或是无因无缘的偶然呢？」
「舍利弗学友！识的生成，是因为名色的身心和合缘故。」
「拘絺罗学友！前面你说名色的生成，是因为识的缘故，后面又说识的生成，是因为名色的缘故，这到底是什么意思呢？应当怎么来理解呢？」
「舍利弗学友！我来打个比方，这样比较好理解。譬如，如果要将三根芦苇在空地上竖立，则三根芦苇必须辗转相依，才能鼎立起来。如果拿掉一根，其它两根就会立不住，而拿掉的那一根，也同样立不起来。识依于名、色的情形，就像这样，三者必须辗转相依，才能生长。」
听了尊者摩诃拘絺罗的这番解说，尊者舍利弗心中十分佩服，就以种种的赞叹来称扬他，并且说：
「拘絺罗学友，如果比丘能依于对老死、生、有、取、爱、受、触、六入处、名色、识等的厌患、离欲、灭尽而说法，可以称他为法师比丘了。如果依着对老死等厌患、离欲、灭尽而修，则可以称他为依法次第修行比丘了。如果对老死等厌患、离欲、灭尽，不取着而解脱，则可以称他为现法涅槃比丘了。」
Date: 10/05/2024 10/06/2024
Location: Star River Meditation Center
Teacher: Yunquan Huang
Dharma Talk
Knowledge that can only exist dependent on body and mind
Once, while the Buddha was teaching the monks in the Jeta Grove, Anathapindika’s Monastery in Shravasti, he said:
”Monks! Plants propagate through five methods. What are these five methods? Some propagate from roots, called root seeds; some propagate from stems, called stem seeds; some propagate from nodes, called node seeds; some propagate from fallen leaves that take root, called self-fallen seeds; and some propagate from seeds that germinate, called real seeds.
If these five types of seeds are not spoiled or rotten and are sufficiently mature, they can germinate and grow when they encounter soil and water.
Monks! These seeds are like the consciousness that gathers the aggregates.
The soil is like the four bases where consciousness dwells.
The water is like the craving attachment of consciousness.
Where do the consciousnesses of craving attachment dwell? They dwell in form, feeling, perception, and volition, and they grow and proliferate through the nourishment of craving.
Monks! If it is said that consciousness can dwell without form, feeling, perception, and volition, that is impossible and would only increase confusion.
Monks! If you can cut off the craving for form, then once the craving is cut off, the dwelling place for form is blocked, the bond between consciousness and form is cut off, and consciousness loses its dwelling place. Once it loses its dwelling place, it cannot grow and proliferate. The same applies to the other three bases of consciousness: feeling, perception, and volition. As long as craving is cut off, the bond between consciousness and the four bases is lost, and consciousness loses its dwelling place. Without a dwelling place, consciousness cannot grow and proliferate, leading to liberation. Once liberated, there is no attachment to anything in the world. Because there is no attachment, one knows that Nirvana has been attained and says: ‘My birth and death have come to an end, pure practice has been established, what should be done has been accomplished, and I know I will not be reborn again.’
The consciousness that does not cling to the next life will not wander everywhere, but will only see the dependent origination of the right Dharma and desire to enter Nirvana, extinction, tranquility, purity, and truth.”
Once, after completing his meditation, Venerable Sariputta went to see Venerable Mahakotthita in the evening. After greeting each other, Venerable Sariputta asked Venerable Mahakotthita:
”Friend Kotthita! Does aging occur?”
”Friend Sariputta! Yes, it does.”
“Friend Kotthita! Does death occur?”
”Friend Sariputta! Yes, it does.”
”Friend Kotthita! Is aging and death due to one’s own actions, the actions of others, or a combination of both, or is it due to neither cause nor condition?”
”Friend Sariputta! Aging and death occur because of birth.”
”Friend Kotthita! Is birth due to one’s own actions, the actions of others, or a combination of both, or is it due to neither cause nor condition?”
“Friend Sariputta! Birth occurs due to the maturation of the accumulated karma of existence.”
Thus, Venerable Sariputta continued to question, and Venerable Mahakotthitacontinued to explain: “Existence is formed due to clinging; clinging is formed due to craving; craving is formed due to feeling; feeling is formed due to contact; contact is formed due to the six sense bases; the six sense bases are formed due to name and form; name and form are formed due to consciousness.”
”Friend Kotthita! Is the formation of consciousness due to one’s own actions, the actions of others, or a combination of both, or is it due to neither cause nor condition?”
“Friend Sariputta! The formation of consciousness is due to the union of name and form.”
”Friend Kotthita! Earlier you said that name and form are formed due to consciousness, and now you say that consciousness is formed due to name and form. What does this mean? How should it be understood?”
“Friend Sariputta! Let me use an analogy to explain. For example, if you want to erect three reeds in an open field, the three reeds must rely on each other to stand. If one reed is removed, the other two will not be able to stand, and the removed reed will not be able to stand either. The relationship between consciousness and name and form is like this; they must rely on each other to grow.”
After hearing Venerable Mahakotthita’s explanation, Venerable Sariputta was deeply impressed and praised him with various compliments, saying:
“Friend Kotthita! If a monk can teach the Dharma based on the aversion, detachment, and cessation of aging and death, birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, and consciousness, he can be called a Dharma teacher monk. If he practices according to the aversion, detachment, and cessation of aging and death, and so on, he can be called a monk who practices the Dharma in sequence. If he attains liberation without clinging to aging and death, and so on, he can be called a monk who has attained Nirvana in the present life.”
