《靜思晨語。法譬如水》195. 八倒 (三)

The Eight Inverted Views (Part 3)

 

凡夫四倒：
非常計常
非樂計樂
非我計我
不淨計淨

The Four Inverted Views of ordinary people: clinging to impermanence as permanence, not-joy as joy, no-self as “self”, impurity as purity.

我們已經在《靜思晨語。法譬如水。凡小八倒（二）》當中已經說到凡夫的第四個不淨－－「不淨計淨」。這種本來是不淨，凡夫計為淨。

We have already discussed ordinary people’s fourth inverted view. They see the impure body as pure.

這就是對於我們自己的身上，以及在他的身上，互相彼此之間，就是以為淨，所以才會去貪－－貪欲。男女的色欲就是常常把這些不淨當做以為是淨，所以才會在這種常樂我淨中當中執迷。

This applies both to their own bodies and the bodies of others. They believe bodies are pure, so they develop desires. Sexual desires often exist when people believe in permanence, joy, self, and purity.

其，實我們不淨就具足了五種不淨。但是凡夫不瞭解，不瞭解到底身有什麼不淨。

We actually possess Five Impurities. But ordinary people still do not understand how the body is impure.

 

凡夫五不淨：
種子不淨
住處不淨
自體不淨
外相不淨
究竟不淨

The Five Impurities of Ordinary People: Impurity of Seed, Impurity of Dwelling Place, Impurity of Body, Impurity of Appearance, Ultimate Impurity.

凡夫有五種不淨－－「種子不淨、住處不淨、自體不淨、外相不淨、究竟不淨」。第一、那就是「種子不淨」。什麼樣的種子呢？意思就是我們隨業的種子而來。

Ordinary people have Five Impurities, starting with Impurity of Seed. What kind of seed? The seed of karma that we carry.

過去我們不是常說：「萬般帶不去，唯有業隨身。」

We spoke before about how we take nothing with us when we die, except for karma.

我們過去所造作的一切業的種子，我們若是有造了不淨的種子，就帶著不淨的種子而來，而種子就會聚集了業力。而且這股業力與那對父母的精和血會合起來，和我們的業識會合，就已經決定了不淨的種子。所以說「種子不淨」。

All the things we have created in the past are karmic seeds. If we created impure seeds, the we brought them with us into this life. These seeds create a karmic force that determines which couple's sperm and egg combine with our Karmic Consciousness. So the seeds are impure.

再來「自體不淨」。我們反觀自己，我們的身體，我們的自體，每一天我們吃進去的東西，排出來的東西，什麼是清淨的呢？所以自體一點都不清淨。

Next is "Impurity of Body". Let us reflect on ourselves and our bodies. Everyday we take in food and excrete it. So what is pure? The body is not pure at all.

那一天，我們東部的委員，跨年歲末祝福看到，我剛進門時，就有一位坐著輪椅，看到師父就很恭敬，就這麼說：「師父！我要感恩，我要懺悔。」我問：「你為什麼要感恩？」她回答說：「是師父救我的！我就是郭某某（培宏）。」我還是一頭霧水，旁邊有我們的慈誠隊、志工，就對我說：「師父，他就是那時跌落山溝(護堤)，四天五夜叫天不應，後來他得救了。」我就說：「原來是你啊！你能恢復到這樣，真的不可思議，你應該要現身說法。」

The day we held the Year-End Blessing Ceremony with our commissioners in eastern Taiwan, someone in a wheelchair greeted me as I entered. He said respectfully, "Master, I am grateful and I want to repent. Why are you grateful? Because you saved me." He said, "My last name is Kuo." I was confused, so volunteers next to me told me that, "He had fallen into a gully and was trapped for four days and five nights before being rescued." I said, "So that was you! It is incredible that you recovered so well. You should share your experience."

後來真的上台了，在「三十七助道品」中觀身不淨這段經文中他出現了。他就說，他到山上做事，黃昏時要回來，車子不小心就翻落山溝(護堤)。在那裡，頭也受傷了，全身都骨折都斷了，而且頭也破了。當時他就一直叫「救人啊！救人！」但是天不應地不靈，所以求救的聲音都沒有人聽到。

So he got on the stage. After the verse on contemplating the body as impure in the “37 Practices to Enlightenment”, he shared his story. He was working in the mountains and when he returned at dusk, he accidentally flipped his car into the gully. He injured his head and fractured bones all over his body. He yelled for help, but no one heard his cries.

一夜過去了又天亮了，他又再呼叫呼叫，還是一樣沒有人聽到。

The night passed and it was daylight again. He kept yelling, but still no one heard him. It became dark, then the night passed and it was day again.

一直到第五天，他忽然想到求啊，呼叫：「師父！您一定要來救我啊，您一定來救我。」不可思議的，當時就有人聽到有人求救的聲音，憑著這個聲音看到，看到下面這個人趕緊叫救護車。在山溝裡要把他救上來也不容易；人家下去那裡，發現這個人已經很微弱了，而且整個頭部都是白的東西，看清楚這些東西都會動，原來頭都長蟲了。頭破了，所以皮肉也裂開了；那麼多天沒處理，所以已經長蟲了。

This continued until the fifth day, when he suddenly thought, "Please Master, you must come rescue me! You must come rescue me!" Incredibly, at that moment, someone heard his calls for help and found him. They called an ambulance right away. It was difficult to pull him out. When they got down there, they discovered that he was very weak, and his head was covered in little white things. When they looked closely, they realized they were maggots. He had fractured his skull, and since it was not treated for days, maggots nested in there.

趕緊救他，好不容易把他送到我們醫院。進入醫院，一些醫師護士、醫療團隊都動員起來，先處理頭部，用鑷子仔細地夾蟲；不只有蟲又有膿了，尤其蟲也已經從眼睛周圍…

They brought him to our hospital right away. Doctors, nurses and other medical staff were mobilized to treat his head first, and used tweezers to remove the maggots. Besides that, there was also pus, and the maggots had also nested around his eyes.

我們如果去想像，在四天五夜中到底是怎麼活下來？聽說在他跌下去那個地方有茅草長得很高，所以下了點雨又有露水，他剛好可以讓茅草的水滴在他口裡，這樣子活下來。他的傷勢非常重；經過一年多的時間還在復健中，還要使用四腳的助行器，還要坐在輪椅，尤其是整個復健的過程。

We cannot imagine how he survived for four days and five nights. I heard the place he fell into had tall Chinese silvergrass. So with rain and dew, drops of water fell from the grass into his mouth. That is how he survived. He was injured very badly. After more than a year, he was still in rehab. He had to use a four-legged cane and wheelchair.

後來就問他：「你為什麼說要懺悔？」他就說，因為他在民國八十三年，他已經進入慈誠隊在見習培訓了；但是不知什麼原因脫隊，所以並沒有受證。那天他就說：「我現在身上穿的這套衣服，就是準備要受證時買的。」

Later I asked him, "Why do you need to repent?" He said that he joined the Faith Corps in 1994 and was in training. But he left for some reason, and was never certified. So that day he said, "I bought the outfit I'm wearing now, when I was preparing to be certified."

所以他身上穿的是慈誠隊的西裝和鞋。果然他已經準備要受證了，到底他是什麼因緣而脫隊呢？那天的時間不夠長好讓他詳細的說。不過，我們能聽到，一個人的生命不該死時，也是很有韌力，也很命大。

So he was wearing the suit and shoes of the Faith Corps uniform. So he was prepared to be certified. Why did he leave back then? We did not have enough time that day for him to go into details. But we learn that when it is not, someone's time is die, they have a lot of fortitude and luck.

從山溝(護提)這樣滾下去，彈出去外面，頭都破了，骨頭也斷了，竟然能撐四天五夜！一直到頭都長蟲了，這樣他還能活下來。甚至那麼微弱的聲音，呼叫有人聽得到。五天前，應該聲音會比較大，為什麼沒有人聽到呢？為什麼五天後，已經沒力氣了，來到我們的醫院要聽他說話，都出不了聲音，為什麼那個時候呼叫會有人聽到？真的也覺得不可思議。

He was ejected from the car, fell into the gully fractured his head and broke his bones. He held on for four days and five nights, while maggots nested in his head. He managed to survive. Someone heard his weak cries for help. On the first day he would have been much louder, so why didn't anyone hear him?　He had no strength five days later, and could not even make a sound at the hospital. So it is incredible that someone, heard his cries at that moment.

尤其是整個過程，能再恢復成這樣，醫生護士和我們的志工大家也說不可思議。所以業不盡走不了。

After going through all that, he recovered. The doctors, nurses and volunteers, all said it was incredible. His karma was not exhausted, so he could not die.

所以我們人生的劇本如何寫，還沒演完他就無法一鞠躬下台；因為後面還有這段時間，還要繼續演下去。

The script of his life had been written, and his part was not yet done. So he could not bow out and leave the stage. He has to continue playing his part for a while longer.

一年多的時間真的很辛苦。你想，骨頭斷成好幾截，到現在移動都還要很多人扶著他。不過，拿助行器慢慢站得起來。他再下來我的面前；從舞台上下來，來到我的面前就對我說：「師父，我很感恩，我會懺悔，這段時間我都在懺悔。」我說：「身體養好，再歸隊啦！」他說：「會的，我會再重新見習，我會重新再培訓。」

Spending more than a year in recovery was arduous. His bones were broken in so many places. He still needs people to help him move. But he can use the cane to slowly stand up. After his sharing on stage, he came before me, and said, "Master, I'm very grateful, I will repent. I've been repenting all this time." I said, "Recover first, and then come back." He said, "I will, I will go through training again."

你看，人生就是這麼矛盾不可思議，卻發生在我們面前。

You seed, life is inconceivable and full of contradictions. And it happened right in front of us.

所以說來，凡夫、我們肉體的身體真的是「自體不淨」，所以我們大家真的要常常觀身不淨。

We ordinary people need to know that, truly, "the body is impure". So we all need to always consider the body as impure.

再來就是「外相不淨」。

Next is "Impurity of Appearance".

外相，看看身體若有病痛時，或是生下來五官不具全，四肢不具全、殘障；有的人是智障；有的人是身體肢體的障礙，這是「外相不淨」。

It refers to physical illness, incomplete facial features, missing or damaged limbs, or being mentally or physically handicapped. These are Impurities of Appearance.

再來第五則是「究竟不淨」。人如果往生後，真的是土歸土水歸水，土歸土就是身體都爛光了，水歸水就是整個身體會流屍水，火歸火死了之後熱氣都沒了，風歸風呼吸也沒了；其實因為沒有呼吸，所以熱度就消失了，造成肉爛水流，真的究竟實在是不清淨。

The fifth is "Ultimate Impurity". After people die, it is truly "ashes to ashes, dust to dust". The body decays and returns to the earth. Bodily fluids flow away as water. Fire returns to fire, as after death there is no warmth. Wind returns to wind, as there is also no breath. Because there is no breath, the warmth disappears, and causes putrefaction. This is truly and ultimately impure.

所以這是五種不清淨－－無論是我們出生的時候，我們就已經有種子的不清淨，我們的業識和父精母血混合起來真的是不清淨，一直到最後的究竟不清淨總共有五種。

So these are the Five Impurities. From the moment of birth, we carry the seeds of impurity.　From when our Karmic Consciousness and parents' sperm and egg mix together, all the way until the Ultimate Impurity of death, there are a total of Five Impurities.

所以凡夫就是因為「不淨而計淨」，所以凡夫無法瞭解，所以「妄生貪著」。眾生就是這樣，所以他會貪著五欲，所以執很多爭端，都在這個身體發生。所以「執以為淨」則成「淨的顛倒」，這就是叫做「凡夫顛倒」。

Ordinary people see the impure as pure. So they cannot understand and thus become deluded and greedy. Then they follow the Five Desires, and create disputes regarding the body. They are attached to what they think is pure. This becomes the inverted view of purity.

 

小乘者四倒：
常計無常
樂計非樂
我計非我
淨計不淨

The Four Inverted Views of Hinayana practitioners:

clinging to permanence as impermanence, joy as not-joy, the Greater Self as no-self, purity as impurity.

前面的四倒是凡夫，後面的四種顛倒是修行者，就是小乘修行者了。小乘者也有四種顛倒－－「常計無常、樂計非樂、我計非我、淨計不淨」。

These four are ordinary people's Inverted Views, the latter four are the Inverted Views of. Hinayana practitioners.

首先是「常計無常」。什麼是常呢？「常」就是「法身常住」的意思；「無常」則是「變異」的意思。在凡夫固然是無常，就是變異不常。這些在《靜思晨語。法譬如水。凡小八倒（二）》當中都一直在說了。

"Clinging to permanence as impermanence". What is permanent? The eternal Dharma-body. On the other hand, impermanence means change. In the state of ordinary beings, everything changes and is impermanent. We have talked about this.

但是還有一個常而永恆，過去也已經解釋過了。因為佛的清淨法身是常住不滅的；不只是佛有，其實人人都有。佛陀就這樣告訴我們：「心、佛、眾生三無差別。」人人都有清淨永恆的本性存在，只要你智慧開啟，法身就常住。

But some permanence is everlasting. We have explained this in the past. The Buddha's pure Dharma-body is eternal and inextinguishable. It is not just the Buddha, everyone has it. This is why the Buddha told us that mind, Buddha, and sentient beings are the same. Everyone has a pure and eternal basic nature. If we develop our wisdom, then our Dharma-body will be everlasting.

但是聲聞獨覺小乘之人，他就是因為無明覆蔽，他只是執著於無常、無我、不淨，這個不常、不樂、無我、不淨，他只是計著在這裡；他無法再透徹深入是常的－－佛性法身是常，他無法透徹，所以他光是執於不常、不樂、無我、不淨；計著在此。

But Sravakas, Pratyekabuddhas, and Hinayana practitioners are blinded by ignorance. They only cling to impermanence, joylessness, no-self and impurity. They are attached to these ideas and, cannot see through to what is permanent. Buddha-nature and Dharma-body are permanent, but they cannot comprehend that. They are just attached to impermanence, joylessness, no-self and impurity.

所以獨善其身。所以叫做「妄計有生滅之相」，只是以為世間一直是變異無常，所以這只是他被無明覆蓋住，還有一個「常樂我淨」他無法瞭解，這就是「常計無常」。

They practice for their own benefit, and have a delusional belief in birth and extinction. They only believe that the world is constantly changing, impermanent. They are blinded by ignorance, so they cannot understand permanence, joy, Greater Self or purity. This is seeing permanence as impermanence.

第六就是「樂」。是樂但是他「計為非樂」，這就是小乘者之所以很消極，覺得世間沒有一件是快樂的事；所以本來是樂，他就說是不樂。

The sixth is joy, but they see it as not joyful, Hinayana practitioners are pessimistic, nothing is joyful to them in the world. So what was originally joyful, they say it is not joyful.

什麼叫做樂呢？涅槃清淨之樂，樂在涅槃，涅槃就是靜寂。

What is joy? The pure joy of Nirvana.There is joy in Nirvana. Nirvana is stillness.

我常常說：「靜寂清澄。」這是一個很光明、靜寂清澄的境界，但是他無法體會，所以他當作是苦、無樂；但是他沒有體會到靜寂清澄。

I often say, "pure and tranquil." this is a very luminous state of mind. But they do not understand, so they see it as suffering, not joy. They have not experienced such clarity of mind.

記得過去的莊子和他的朋友走在一座橋上，看到溪水在流，水很清、魚在游，莊子就說：「真快樂、很快樂！」但是他的朋友一樣站在那裡看，就回答他說：「哪有什麼快樂？」

In one story, Zhuangzi and his friend were walking over a bridge. They saw the stream flowing; the water was clear, and the fish were swimming. Zhuangzi said, "Truly happy! So happy!" But his friend stood there and said, "There's no happiness!"

他說：「是啊，你看魚在水中很快樂。」他的朋友就說：「你又不是魚，你怎麼知道牠快樂呢？」莊子就回過頭來看看他的朋友：「你也不是我你怎麼知道我不快樂呢？」

"The fish are happy in the water." His friend said, "You're not a fish, how do you know they are happy?." Zhuangzi turned around to look at his friend, "You're not me either, how do you know I'm not happy?."

所以這就是境界不同。小乘怎能瞭解大乘？就是法，常樂我淨的境界那種快樂無法體會。所以這就是小乘修行者的顛倒－－「樂計非樂」。

With different states of mind, how can Hinayana practitioners understand the Dharma of the Mahayana? They cannot comprehend the bliss of permanence, joy, Greater Self, and purity. They see joy as not joyful.

我們若能到達靜寂清澄的寂光土，那叫做涅槃的境界，就永恆快樂了。小乘修行者就沒辦法體會，所以妄計是苦，把樂當作是苦，這叫做「樂計非樂」。

If we can attain the state of clear tranquility and illumination or the state of Nirvana, then we have eternal joy. Most cannot achieve that, they falsely treat joy as suffering and see joy as not joyful.

總而言之，凡夫和小乘都有不同的煩惱，凡夫執「常樂我淨」；小乘所執的是「非常、非樂、非我、非淨」，那種執著，所以他很不快樂，所以很消極，這就是小乘。

Ordinary people, and Hinayana practitioners have different worries. Ordinary people cling to permanence, joy, self and purity. Hinayana cultivators cling to impermanence, joylessness, no-self and impurity. Those attachments result in unhappiness and passivity. That is Hinayana.

各位學佛我們真的要多用心，我們的身體是清淨或是污染，我們要好好透徹真理，人是物理。其實在「理」當中，什麼都沒有，都是因為和「人、事、物」匯合了，才會有很多不愉快的事。

Everyone, we must be mindful in learning Buddhism. Whether our body is pure or defiled, we have to thoroughly understand the Truth of people, matters, objects and principles. Principles are neutral People, matters and objects create the unhappiness.

所以我們若能透徹真理，我們就能行於中道，非常積極而快樂，所以大家要時時多用心。

If we can thoroughly understand the Truth, we can practice the Middle Way and be very enthusiastic and happy. So everyone, please always be mindful.