时间：04/12/2025 04/13/2025
地点：星海禅修中心
主讲：Otto Huang
佛法修行
萦发目犍连的参访
有一次，佛陀住在摩揭陀国的首都，王舍城北方的迦兰陀竹园精舍。
一天，竹园精舍来了一位名叫「目犍连」的外道，因为他习惯将头发盘成一个大髻，所以大家都称他为「萦发目犍连」。
萦发目犍连向佛陀问讯后，佛陀问他从哪里来，他回答说：
「瞿昙！我到处参访，刚从许多类沙门、婆罗门、出家游历修行人集会说法的树林中来。」
「目犍连！你从他们那里，得到什么有益的吗？」
「瞿昙！我从他们互相冲突的言论辩难中，学到了很多。」
「目犍连！长久以来，各种不同类的沙门、婆罗门、出家游历修行人，存在着许多不同的观点，彼此竞相论辩，企图论破别人，求得胜利。」
「瞿昙！你都为弟子们说些什么法，使他们有能力再去教导别人，而不致于污辱了如来，也不会受到其它人的问难与责骂呢？」
「目犍连！我教导他们『明、解脱』，这样他们再去教导别人，就不会污辱了如来，也不会受到其它人的问难与责骂。」
「瞿昙！你的弟子们，是以怎样的方法修行，来成就明、解脱的？」
「目犍连！有七觉支，修习、多修习，能成就明、解脱。」
「瞿昙！那又有什么修行方法，可以成就七觉支？」
「目犍连！有四念处，修习、多修习，能成就七觉支。」
「瞿昙！又有什么修行方法，可以成就四念处？」
「目犍连！有三妙行，修习、多修习，能成就四念处。」
「瞿昙！又有什么修行方法，可以成就三妙行？」
「目犍连！有六触入处律仪，修习、多修习，能成就三妙行。」
「瞿昙！又有什么修行方法，可以成就六触入处律仪？」
「目犍连！当眼睛看到合意、可爱、能引起欲乐、使人着迷的东西时，能不生欢喜、不赞叹、不着迷、不流连；看到不合意、不可爱、能引起苦受的东西时，能不畏惧、不讨厌、不嫌弃、不生气。看到好的，不起执着；看到不好的，也不起执着，内心不为所动。耳听、鼻闻、舌尝、身触、意识也一样，这就是从六触入处做到合于律仪，依此修习、多修习，就能成就三妙行。
怎样是修习三妙行，能成就四念处呢？
多闻正法的圣弟子，在闲静处、林中、树下这样思惟：身、口、意的恶行，必得恶报，我如果以身、口、意做了恶行，日后一定会后悔，别人也会讥嫌，大师也会责备，如此一来，恶名昭彰，死后也会堕入地狱之中。能这样思惟，时时自我警惕，以去除身、口、意三恶行，修三妙行。
怎样是修习四念处，能成就七觉支呢？
目犍连！以身体为觉察对象；以感受、心念、心念对象的法为觉察对象，集中心念而念念分明，以此为方法修学念觉支。念觉支修学熟练后，修学择法觉支；择法觉支修学熟练后，修学精进觉支；精进觉支修学熟练后，生欢喜心，修学喜觉支；喜觉支修学熟练后，身心止息，修学轻安觉支；轻安觉支修学熟练后，得三摩地，修学定觉支；定觉支修学熟练后，心能专注于一境，而得息灭一切贪爱忧虑的舍，继续修学舍觉支，直到舍觉支修学成就。
怎样是修习七觉支，能成就明、解脱呢？
目犍连！依远离、依离欲、依灭而向于舍而修学念觉支，修择法、精进、喜、轻安、定、舍觉支，而证得明、解脱。
像这样，目犍连！一法跟者一法地修学，就能从烦恼的此岸，到达解脱的彼岸了。」
佛陀说到这里，萦发目犍连远尘离垢，得法眼清净。这时的萦发目犍连，见法、得法、知法、入法，不再需要靠别人而能解决自己的疑惑；于正法中不再畏惧，就从座位上站起来，整理好衣服，恭敬地行礼，请求佛陀允许他出家。
佛陀同意了。
萦发目犍连出家后不久，即证入解脱，成为阿罗汉。
Date: 04/12/2025 04/13/2025
Location: Star Ocean Meditation Center
Teacher: Otto Huang
Dharma Talk
The Visit of Matted-Haired Moḷiya
Once, the Buddha was residing at the Kalandaka Bamboo Grove Monastery, north of Rājagaha, the capital of the Kingdom of Magadha.
One day, a non-Buddhist ascetic named Moḷiya arrived at the monastery. Because he habitually coiled his hair into a large knot, people called him “Matted-Haired Moḷiya.”
After paying respects to the Buddha, Moḷiya was asked by the Buddha where he had come from. He replied:
”Gautama! I have been traveling from place to place, visiting gatherings of various ascetics, brahmins, and wandering renunciants who engage in discussions and teachings in the forests.”
”Moḷiya! Did you gain anything beneficial from them?”
”Gautama! I learned a great deal from their debates and disputes with one another.”
”Moḷiya! For a long time, ascetics, brahmins, and wandering renunciants of various traditions have held different views. They constantly engage in debates, attempting to refute others and achieve victory.”
”Gautama! What kind of teachings do you give your disciples so that they may instruct others without bringing disgrace to the Tathāgata, nor be subject to criticism and dispute from others?”
”Moḷiya! I teach them ‘clarity and liberation.’ By teaching others in this way, they neither bring disgrace to the Tathāgata nor invite dispute and criticism from others.”
”Gautama! By what method do your disciples practice to attain clarity and liberation?”
”Moḷiya! The Seven Factors of Enlightenment (bojjhaṅgā) lead to clarity and liberation when cultivated and frequently practiced.”
”Gautama! What practice leads to the fulfillment of the Seven Factors of Enlightenment?”
”Moḷiya! The Four Foundations of Mindfulness (satipaṭṭhāna) lead to the fulfillment of the Seven Factors of Enlightenment when cultivated and frequently practiced.”
”Gautama! What practice leads to the fulfillment of the Four Foundations of Mindfulness?”
”Moḷiya! The Threefold Right Conduct (body, speech, and mind) leads to the fulfillment of the Four Foundations of Mindfulness when cultivated and frequently practiced.”
”Gautama! What practice leads to the fulfillment of the Threefold Right Conduct?”
”Moḷiya! The discipline of the six sense faculties leads to the fulfillment of the Threefold Right Conduct when cultivated and frequently practiced.”
”Gautama! What practice leads to the fulfillment of the discipline of the six sense faculties?”
”Moḷiya! When the eyes see something agreeable, pleasing, desirable, and enchanting, one does not develop delight, attachment, infatuation, or clinging. When the eyes see something disagreeable, unpleasant, or painful, one does not become fearful, resentful, disdainful, or angry.
One does not cling to what is pleasant, nor does one reject what is unpleasant—one’s mind remains undisturbed. The same applies to hearing, smelling, tasting, touching, and thinking. By maintaining discipline over the six sense faculties in this manner, and through consistent practice, one fulfills the Threefold Right Conduct.
How does practicing the Threefold Right Conduct lead to the fulfillment of the Four Foundations of Mindfulness?
A noble disciple who has heard much of the true Dhamma reflects in solitude, in the forest, or under a tree: ‘Unwholesome actions of body, speech, and mind bring bad results. If I commit such actions, I will regret them in the future. Others will reproach me, and the Master will admonish me.
My reputation will be tarnished, and after death, I may fall into the hell realms.’ By reflecting in this way and constantly reminding oneself, one removes unwholesome bodily, verbal, and mental actions, cultivating the Threefold Right Conduct.
How does practicing the Four Foundations of Mindfulness lead to the fulfillment of the Seven Factors of Enlightenment?
Moḷiya! One practices mindfulness by contemplating the body, feelings, mind, and mental objects with clear awareness. With continuous mindfulness practice, one cultivates the Enlightenment Factor of Mindfulness (sati).
Once mindfulness is well established, one develops the Enlightenment Factor of Investigation of Dhamma (dhamma-vicaya). When this is well developed, one cultivates the Enlightenment Factor of Energy (viriya). Through diligent practice, one experiences joy and cultivates the Enlightenment Factor of Rapture (pīti).
When rapture is well developed, the body and mind become calm, and one cultivates the Enlightenment Factor of Tranquility (passaddhi). With well-developed tranquility, one attains deep concentration, cultivating the Enlightenment Factor of Concentration (samādhi).
When concentration is perfected, the mind becomes single-pointed and free from all craving and distress, leading to the cultivation of the Enlightenment Factor of Equanimity (upekkhā) until its full development.
How does practicing the Seven Factors of Enlightenment lead to clarity and liberation?
Moḷiya! One cultivates the Enlightenment Factor of Mindfulness with detachment, renunciation, and cessation, progressing toward equanimity. Through this path, one develops and perfects the Factors of Investigation, Energy, Rapture, Tranquility, Concentration, and Equanimity, ultimately attaining clarity and liberation.
In this way, Moḷiya, by practicing one factor after another, one can cross from the shore of affliction to the shore of liberation.”
When the Buddha had finished speaking, Matted-Haired Moḷiya became free from dust and impurities, attaining the pure Dhamma vision. At that moment, he saw, realized, understood, and entered the Dhamma. No longer dependent on others for guidance, he resolved his doubts.
Firm in the true Dhamma, free from fear, he stood up from his seat, adjusted his robes respectfully, and requested ordination from the Buddha.
The Buddha consented.
Not long after his ordination, Matted-Haired Moḷiya attained final liberation and became an Arahant.
