时间：05/17/2025 05/18/2025
地点：星海禅修中心
主讲：Otto Huang
佛法修行
阐陀的证入
有一次，尊者迦旃延问佛陀说：
「世尊！您所说的正见，到底怎样才是正见呢？」
「迦旃延！世间的人，大多往两个极端走：不是执着实有，就是执着实无。如果能够不起执着，心不被境界所牵绊、奴役，不作我想，当苦生起时，清楚地看到苦的生起；当苦消失时，也清楚地看见苦的消失，不疑不惑，清清楚楚，不必依赖他人的指点，这就叫正见。为什么呢？
对世间事物的生起，能如实正知见时，不会说世间是实无的；反之，对事物的消逝，能如实正知见时，不会说世间是实有的，这就称为离实有、实无两个极端而说的中道；也就是此有故彼有，此起故彼起；缘无明行，……乃至纯大苦聚集；无明灭故行灭，……乃至纯大苦聚灭。」
尊者迦旃延听了以后，依此而断除所有烦恼，心得解脱，成为阿罗汉。
佛入灭后不久，在迦尸国波罗奈的鹿野苑中，住着许多长老比丘，阐陀长老也住在那儿。
有一天傍晚，阐陀长老从禅坐中起来，在苑内到处找其它长老比丘，问他们说：
「长老比丘！请教导我吧！请为我说法，让我能知法、见法，依法修学。」
长老比丘都教导他说：
「色无常，受、想、行、识无常，一切行无常，一切法无我，涅槃寂灭。」
阐陀长老听了以后心想：
「所有他们说的，我早已思惟过了。但是，一想到一切行无常，一切法无我，一切法归于寂灭止息，一切爱尽、离欲、灭尽、涅槃，心里就不由得混乱、害怕起来，不禁想，果真如此，那我在哪里？生命流转的所依又是什么？这跟我的观察，我的经验不一样啊！我不喜欢听这样的说法，到底还有谁能给我正确的教导呢？」
想来想去，想到了尊者阿难。他认为尊者阿难跟在佛陀身边当侍者很久，佛陀也常赞叹他，一定有能力为他说法，让他知法、见法。于是，隔天阐陀长老一早就从鹿野苑出发，沿路托铃，长途跋涉，走到跋蹉国拘睒弥城的瞿师罗园，去见尊者阿难。
阐陀长老将他在波罗奈求法，但却不满意的困境，坦白地告诉了尊者阿难。尊者阿难安慰他说：
「善哉！长老阐陀！我很高兴你能在学友面前，毫不隐瞒地表明自己的想法，一点也不虚伪。阐陀！我来为你说，请仔细听，你是有能力领悟深妙正法的。」
听到尊者阿难说他有能力领悟深妙正法，阐陀长老十分高兴，心中一阵踊动。
尊者阿难告诉他说：
「阐陀学友！我曾经亲自听佛陀教导迦旃延比丘说：
『迦旃延！世间一般人，常常颠倒而往两个极端走：不是执着实有，就是执着实无，因此，一旦执取境界，心中就起了执着。
迦旃延！如果能够不领受、不取着、不恋住、不起我想，当苦生起或消失时，就能看得清楚，而让它只是生起或消失，不会再延伸出困扰来。
迦旃延！如果能够深彻的体悟这样的道理，不疑不惑，不需要别人指点，这就是如来所说的正见了。为什么呢？
迦旃延！如实正观世间事物的生起，则不会认为世间是实无的；反之，如实正观世间事物的消逝，也不会认为世间是实有的。
迦旃延！如来超离实有、实无两个极端，而说中道；即此有故彼有，此起故彼起；依无明而有行，……乃至生老病死、忧悲恼苦集；此无故彼无，此灭故彼灭；无明灭故行灭，……乃至生老病死、忧悲恼苦灭。』」
阐陀长老听了以后，远尘离垢，得法眼清净，见法、得法、知法、入法，不再有疑惑，不必再依靠他人，于正法中，心无所畏惧，就恭敬地合掌，对尊者阿难说：
「善知识的教导，正应当像这样。我现在从尊者阿难这儿，听闻了一切行皆空、皆寂、皆不可得，爱尽、离欲、灭尽、涅槃的正法，我因此而乐于安住在趣向解脱的修学，不再有其它退失的想法。现在，我只看到缘起正法，不再看到有我。」
Date: 05/17/2025 05/18/2025
Location: Star Ocean Meditation Center
Teacher: Otto Huang
Dharma Talk
The Realization of Venerable Chanda
Once, the Venerable Kātyāyana asked the Buddha, saying:“World-Honored One! The Right View that you have spoken of—what indeed is truly called Right View?”
The Buddha said:“Kātyāyana! People of the world mostly tend toward two extremes: either they are attached to the notion of real existence, or they are attached to the notion of real non-existence.
If one is able not to give rise to attachment, the mind is not bound or enslaved by external conditions, and does not produce thoughts of ‘I’;when suffering arises, one clearly sees the arising of suffering; when suffering ceases, one clearly sees the cessation of suffering—without doubt, without confusion, clear and evident, without relying on the instruction of others—this is called Right View. Why is that?
When one can truly and rightly know and see the arising of worldly phenomena, one will not say the world is truly non-existent;conversely, when one can truly and rightly know and see the cessation of phenomena, one will not say the world is truly existent.
This is called the Middle Way, which avoids the two extremes of real existence and real non-existence.Namely: ‘With this, that is; with the arising of this, that arises;conditioned by ignorance, there are formations… thus arises the whole mass of great suffering.With the cessation of ignorance, formations cease… thus the whole mass of great suffering ceases.’”
After hearing this, the Venerable Kātyāyana, relying upon this teaching, cut off all defilements, his mind was liberated, and he attained arahantship.
Not long after the Buddha’s parinirvāṇa, in the Deer Park at Bārāṇasī in the country of Kāśi,many elder bhikkhus were dwelling, and among them was Elder Chanda.
One evening, Elder Chanda rose from his meditation,and within the park, went around in search of the other elder bhikkhus, asking them, saying:“Venerable elder bhikkhus! Please instruct me! Please preach the Dharma to me,so that I may know the Dharma, see the Dharma, and train in accordance with the Dharma.”
The elder bhikkhus all instructed him, saying:“Form is impermanent; feeling, perception, volitional formations, and consciousness are impermanent;all conditioned formations are impermanent; all dharmas are non-self; nirvāṇa is peaceful extinction.”
After hearing this, Elder Chanda thought to himself:“What they have spoken of, I have already contemplated in the past.However, whenever I think of all conditioned formations being impermanent, all dharmas being non-self,
all dharmas ultimately returning to stillness and cessation, the ending of craving, the abandoning of desire, the final extinction, nirvāṇa—my mind becomes confused and fearful.
I cannot help but wonder: If it truly is so, then where am ‘I’?What is the basis for the continuity of the cycle of life and death?This differs from my observation and my personal experience.I do not enjoy hearing such teachings. Who indeed can give me the proper instruction?”
Thinking and reflecting, he thought of the Venerable Ānanda.He considered that Venerable Ānanda had long served at the Buddha’s side as his attendant, and the Buddha had often praised him;he must certainly have the ability to explain the Dharma to him, enabling him to know and see the Dharma.
Thus, the next morning, Elder Chanda departed from the Deer Park, traveling with his alms bowl in hand,making a long and arduous journey to reach the Jetavana Grove in the city of Kuśinagara in the country of Vatsa,to visit the Venerable Ānanda.
Elder Chanda frankly and honestly told Venerable Ānanda about his difficulties in seeking the Dharma in Bārāṇasī and his dissatisfaction.
Venerable Ānanda comforted him, saying:“Well said, Elder Chanda! I am glad that you have been able to express your thoughts openly before your companions,without any concealment or pretense.
Chanda! Let me now explain to you. Please listen carefully.You have the capacity to realize the profound and sublime Right Dharma.”
Upon hearing that Venerable Ānanda said he had the capacity to realize the profound and sublime Right Dharma,Elder Chanda was overjoyed, and his heart leapt with delight.
Venerable Ānanda said to him:“Friend Chanda! I once personally heard the Buddha instruct Bhikkhu Kātyāyana, saying:
‘Kātyāyana! Ordinary people of the world, being deluded, often fall into two extremes:either they cling to real existence, or they cling to real non-existence.Therefore, once they grasp phenomena, attachment arises in their minds.
Kātyāyana! If one is able not to receive, not to cling, not to become attached, not to give rise to thoughts of “I”—then when suffering arises or ceases, one can see clearly that it is simply arising or ceasing,and it will not further generate affliction.
Kātyāyana! If one is able to profoundly realize such a principle, without doubt, without confusion,and without the need for others to point it out—this is what the Tathāgata calls Right View. Why is that?
Kātyāyana! When one truly and rightly observes the arising of worldly phenomena,one does not say the world is truly non-existent;conversely, when one truly and rightly observes the cessation of worldly phenomena,one does not say the world is truly existent.
Kātyāyana! The Tathāgata, having transcended the two extremes of real existence and real non-existence, teaches the Middle Way.Namely: ‘This being, that is; this arising, that arises;conditioned by ignorance, there are formations… up to the arising of birth, aging, sickness, death, sorrow, lamentation, and suffering.
This not being, that is not; this ceasing, that ceases;with the cessation of ignorance, formations cease… up to the cessation of birth, aging, sickness, death, sorrow, lamentation, and suffering.’”
After hearing this, Elder Chanda removed dust and defilements from his mind, attained the purity of the Dharma eye,saw the Dharma, attained the Dharma, understood the Dharma, entered the Dharma;he no longer had doubts, no longer needed to rely on others,and in the True Dharma, his mind was without fear.
He respectfully joined his palms and said to Venerable Ānanda:“The teaching of a noble friend should indeed be like this.
Now I have heard from Venerable Ānanda the Right Dharma:that all formations are empty, all are still, all are ungraspable;craving is exhausted, desire is abandoned, all is extinguished—this is nirvāṇa.Because of this, I now joyfully dwell in the training that leads toward liberation,and no longer give rise to thoughts of regression.Now, I only see the dependent-arising Dharma, and no longer see a ‘self.’”
