时间：12/05/2026 12/06/2026
地点：星海禅修中心
主讲：净诚
佛法修行
婆罗门憍尸迦弃邪出家因缘（一）
「论」，即是法。对于法，应善加思惟、谛审，方能明辨其义。
往昔有婆罗门名憍尸迦，对于僧佉论、卫世师论、若提碎摩论都知其法义，清楚的了解其差别性。憍尸迦住在华氏城中，城外有一聚落。有一日，憍尸迦出城到聚落中的亲友家，亲友适巧因事外出不在，憍尸迦问亲友的家人：「贵府藏书甚多，可否借阅经书一读？下次拜访时奉还。」亲友的妻子即随手取一本《十二缘经》给憍尸迦。
憍尸迦借得《十二缘经》后，至林间闲静处，仔细阅读此经。当他读诵到：「无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老、病、死、忧悲苦恼，是名『集谛』。无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六入灭，六入灭则触灭，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、忧悲苦恼，众苦具灭。」读第一遍时，犹不能明了其实义，读至第二遍时，清楚的了解「无我」。原来外道修行所论之法皆落于「我见、边见」之二见。
憍尸迦此时深知一切法都是生灭、无常，因此想到：「一切外道修行论义，都没有能出离生死、解脱之法，唯此经中有出离生死解脱之法。」他兴奋得高举两手说道：「我今天终于得到如实之论！终于得到真实法义！」憍尸迦端坐思惟，更深入悟解其义，喜悦地说：「我现在才知道解脱生死系缚的出世法，现在才了解外道所说诸论甚为欺诳，不能出离生死。」他又感叹的说：「佛法是最真实不虚的道理，佛法说：有因才有果，因灭则果灭。外道法甚为虚妄，说有果却无因，外道不了解因果，当然不知道解脱。回顾往昔，我的知见与修行，实在怪异可笑！怎么会想从外道法而求度生死河？从外道法求度生死，就如同沉溺于波浪之人，因惧怕丧生失命，不论遇到什么就抓住，难免还是溺水而死。我也是如此，遇外道法，就于外道求度生死，但是外道之论义实在无解脱、出离生死之法，难免没于生死河中，丧失生命，堕于三恶道。今见《十二缘经》，我应随此教义顺行，将得出离生死。外道经论如愚人说狂语，九十六种外道皆虚伪不实，唯有佛法教义最真实、最正确。六师徒众及其他智者，自称为「一切智人」，都是妄语欺人。唯有如来、世尊，具足一切智，是诚实不虚。」憍尸迦此时说偈：
「外道所为作， 虚妄不真实， 犹如小儿戏， 聚土作城郭。
醉象践蹈之， 散坏无遗余， 佛破诸外论， 其事亦如是。」
憍尸迦此时于佛法生起深重信心、恭敬心，于是舍弃外道法，并去除邪见，昼夜常读《十二缘经》。
憍尸迦的亲友与其他婆罗门返还家中后，亲友问其妻：「我听说憍尸迦来此，现在他在何处？」亲友妻子回答：「那位婆罗门来借经书，我随意取一本给他，不知是何经？他反复翻阅，立即赞叹经义，非常欢喜。」亲友听妻子这么说，随即往憍尸迦住处，见他端坐思惟，就问道：「你现在思惟什么？」
憍尸迦说偈回答：
「愚痴无智慧， 周回三有中， 如彼陶家轮， 轮转无穷已，
我思十二缘， 解脱之方所。」
亲友听了说：「你于此经，深切的生希有难得之想！此经是我从释迦族那边得到，正想洗去经上文字，用来书写毘世师经。」憍尸迦听亲友这么说，立即呵责他：「你这种想法真是愚痴至极！为何用水洗去经上文字？如是妙法应该用真金书写，再以珍贵宝函装盛，并以种种上妙宝物供养。」即说偈言：
「设我有财宝， 以真金造塔， 七珍用厕填， 宝案妙巾袠，
庄严极殊妙， 而用以供养， 虽作如是事， 尚不称我意。」
憍尸迦的亲友听他如此赞叹《十二缘经》，极为愤怒的说：「这本经有什么深妙，能胜过毘世师经，而需以真金、种种珍宝供养？」憍尸迦听亲友此语，愁悒的说：「你为何轻蔑佛经至如此程度？毘世师论义有极大过患，哪能与佛法相提并论？毘世师论不知诸法实相、错乱因果，其中关于『瓶子』如此浅近之因果法，尚且无智慧解析、分别其理，如何能透彻了解人生、身根、觉慧、因果之义？」其亲友反驳憍尸迦：「你依据什么道理评论毘世师论不解因果？毘世师论明白说到破瓦乃是『瓶子』之因，怎么能说不解因果？」憍尸迦回答：「毘世师论的确如此说，但这个说法没有道理。你且思惟，线为因，因为经线、纬线的穿梭，然后有织物；再说『瓶子』与『破瓦』，应该是先有瓶，瓶破，然后有破瓦，若是先无瓶子何来破瓦？况且，瓶子非破瓦所造，所以破瓦不得为瓶子之因。陶师取泥制瓶，不是用破瓦制瓶；瓶坏以后才有破瓦，瓶若未坏，何来破瓦？」亲友问：「你是说毘世师论毫无道理？我们是白费精神、浪费时间在没有意义的论义上？」亲友的朋党和一些婆罗门，听了憍尸迦层次分明的道理后，心生愁恼的议论：「这么说来，毘世师论现在是不可相信的？」憍尸迦说：「毘世师论非但现在不可相信，从过去以来，举凡善于思惟者，很早就不相信了。如来、世尊未出世时，一切众生被无明覆蔽，如盲者无所见，因此对于毘世师论有如见到光明。如今佛日既出，真正的智慧光明清楚的照见毘世师论所不知晓之处；譬如猫头鹰，昼盲夜见、好闇恶明，夜行无碍，白昼则藏伏无用。毘世师论亦如是，佛日既出，毘世师论都应弃舍。」
亲友又问：「若如你所言，毘世师论不如佛经，但佛经能与僧佉论相比吗？」憍尸迦回答：「僧佉论中提到具备五分：第一言誓、第二因、第三喻、第四等同、第五决定，論义即称完备。但是僧佉论中无任何譬喻，可以使人确实明了真实义，更无法以辩论法相使人深入明了。为什么？僧佉论说：『钵罗陀那，不生、如常，遍一切处、亦处处去。』又说：『钵罗陀那不从他生，体性是常，能生一切、遍一切处，能至处处。』这两句话有诸多过失与矛盾。为什么？因为于欲界、色界、无色界中，没有任何一法能自生、不从他生，所以说有过失。再说『遍一切处，能至处处』，这也是有问题的说法，为什么呢？若是已『遍一切处』，则还有何处可去？若有可去之处，则非『遍一切处』。此理自相矛盾，相互冲突，因此自破其义。如果是如此之理，则是无常，并非体性是常。所以，如僧佉论所言：『不从他生，而能生一切，遍一切处、去至处处。』此语是谬论。」（待续）
Date: 12/05/2026 12/06/2026
Location: Star Ocean Meditation Center
Teacher: Jason
Dharma Talk
The Karmic Conditions of the Brahmin Kauśika Abandoning Wrong Views and Going Forth (I)
“Treatises” are the Dharma. Regarding the Dharma, one must carefully contemplate and examine it in detail in order to discern its meaning.
In the past, there was a Brahmin named Kauśika who understood the doctrines of Sāṃkhya, Vaiśeṣika, and Nyāya, clearly distinguishing their differences. He lived in Pāṭaliputra, outside of which was a village. One day, he went to visit relatives there, but they were away. He asked the family, “You have many books—may I borrow one to read and return it later?” The wife handed him a copy of the “Twelve Links Sūtra.”
After obtaining it, he went to a quiet forest and read: “Ignorance conditions formations… leading to birth, aging, sickness, death, sorrow, and suffering—this is the Truth of Accumulation. With the cessation of ignorance, all the way to the cessation of suffering—this is the cessation of suffering.” Upon first reading, he did not fully understand; upon the second, he clearly realized non-self. He saw that external doctrines fall into views of self and extremes.
He then realized all dharmas are impermanent and thought, “Only this teaching leads beyond birth and death.” He rejoiced, saying he had found true Dharma. Reflecting further, he declared that only the Buddha-Dharma teaches causality and liberation, while external doctrines are false. He spoke:
“What the heretics construct
Is false and unreal,
Like children at play
Building cities of sand.
When struck by a drunken elephant,
All is destroyed—
So too the Buddha
Shatters all false doctrines.”
He developed deep faith, abandoned wrong views, and studied the sūtra day and night.
When his relatives returned, they found him contemplating. He said:
“Deluded, without wisdom,
Circling in the three realms,
Like a potter’s wheel turning endlessly—
I contemplate the twelve links,
The path to liberation.”
When told the text would be erased to write another treatise, he rebuked them, saying it should be honored with gold and treasures, not destroyed.
He then refuted Vaiśeṣika causality, arguing broken shards cannot be the cause of a pot, demonstrating contradictions. Others became doubtful. He said such doctrines have long been rejected by the wise, and like owls that prefer darkness, they fail under the light of the Buddha.
When asked about Sāṃkhya, he explained its contradictions: claiming something uncreated yet producing all, and being everywhere yet going everywhere. These statements are logically inconsistent, thus invalid.
