Thursday, June 15, 2017

第十八品. 垢秽品 Pollutions

Like a withered leaf are you now. The messengers of death wait on you. On the threshold of decay you stand. Provision too there is none for you.

# 含义 Meaning
此刻, 你就像枯萎的树叶, 死神的使者已经在你的身边, 你即将展开漫长的死亡之旅, 却尚未准备任何的资粮。
You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet), you have no provisions (for the journey).

(注: 净居天-阿那含果者所住的无烦、无热、善现、善见、色究竟五天称为五净居天)
Make an island unto yourself. Strive quickly; become wise. Purged of stain and passionless, you shall enter the heavenly stage of the Ariyas.

# 含义 Meaning
为自己建造安全的岛吧! 尽早精进修行, 成为智者吧! 若能拂除尘垢与诸烦恼, 就能证得圣者的境界-
Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you shall enter the abodes of the Ariyas (i.e., Suddhavasa brahma realm).

Your life has come to an end now. To the presence of death you are setting out. No resting place is there for you by the way. Provision too there is none for you.

# 含义 Meaning
你的生命即将结束, 开始步向无法中途停止的死亡之旅, 但你却尚未备妥任何的资粮 -
Now you are of advanced age; you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).

Make a refuge for yourself. Strive without delay; become wise. Purged of stain and passionless, you will not come again to birth and old age.

# 含义 Meaning
为自己建造安全的岛吧! 尽早精进修行, 成为智者吧! 若能拂除尘垢与诸烦恼, 就不再生死轮回了。
Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you will no longer be subject to rebirth and decay.

* 故事集 Story
屠夫和儿子的命运 18-235 to 238





The Story of the Son of a Butcher 18-235 to 238
Once in Savatthi, there was a man who had been a butcher for fifty-five years. All this time, he slaughtered cattle and sold the meat and everyday he took meat curry with his rice. One day, he left some meat with his wife to cook it for the family, and then left for the riverside to have his bath. During his absence, a friend coaxed his wife to sell that particular piece of meat to him. As a result, there was no meat curry for the butcher on that day. But as the butcher never took his meal without meat curry, he hurriedly went to the back of his house, where an ox was standing. He promptly cut off the tongue of the ox and baked it over a fire. When having his meal, the butcher had a bite of the tongue of the ox, but as he did so his own tongue was cut off and fell into his plate of rice. Thus the ox and the butcher were in the same plight, both of them having had their tongues cut off. The butcher was in great pain and agony, and he went about agitatedly on his knees, with blood dripping profusely from his mouth. Then the butcher died and was reborn in the Avici Niraya.

The butcher's wife was greatly disturbed and she was anxious for her son to get away to some other place, lest this evil should befall him too. So she sent her son to Taxila. At Taxila, he acquired the art of a goldsmith. Later, he married the daughter of his master and some children were born to them. When their sons came of age he returned to Savatthi. The sons were endowed with faith in the Buddha and were religiously inclined. They were anxious about their father, who had grown old with no thought of religion or of his future existence. So one day, they invited the Buddha and the bhikkhus to their house for alms-food. After the meal they said to the Buddha, "Venerable Sir, we are making this offering to you today on behalf of our father. Kindly give a discourse specially for him." So the Buddha said, "My disciple! You are getting old; but you have not made any provisions of merit for your journey to the next existence; you should now find a support for yourself."

Then the Buddha spoke the above verse, at the end of the discourse the father of the donors of alms-food (i.e., the son of the butcher) attained Anagami Fruition.

By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.

# 含义 Meaning
智者应该点点滴滴、时时刻刻去除精神的烦恼, 就像金匠去除金子的渣滓。
By degrees, little by little, from moment to moment a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

* 故事集 Story
供养圣者的婆罗门 18-239


The Story of a Brahmin 18-239
Once, a brahmin saw a group of bhikkhus re-arranging their robes as they were preparing to enter the city for alms-food. While he was looking, he found that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass. So he cleared that patch of ground. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was shining and that they got wet when it was raining. So finally, he built a rest house for the bhikkhus at the place where they gathered before entering the city for alms-food.

When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The brahmin explained to the Buddha how he had performed this meritorious deed step by step. To him the Buddha replied "O Brahmin! The wise perform their acts of merit little by little, and gradually and constantly they remove the impurities of moral defilements."

Then the Buddha spoke the above verse, at the end of the discourse the brahmin attained Sotapatti Fruition.

(注: 三恶趣-畜生、饿鬼、地狱)
As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor to states of woe.

# 含义 Meaning
恶业使做恶业的人堕落恶趣, 如同铁锈从铁块中长出来, 却反而腐蚀铁块。
Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).

* 故事集 Story
往生成昆虫的比库 18-240



The Story of Thera Tissa 18-240
Once there was a thera named Tissa in Savatthi. One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was very much agitated and cried out, "They are destroying my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of the robes which belonged to Thera Tissa was shared out by the bhikkhus.

Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them."

Non-repetition is the decay of learning; neglect is the ruin of houses; laziness is the stain of beauty; heedlessness is the defect of a guard.

# 含义 Meaning
经文不常诵, 容易遗忘, 房屋不经常照顾, 容易腐坏, 怠惰会破坏美丽, 放逸是护卫者过失的原因。
Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.

* 故事集 Story
打诳语的比库 18-241
## 沙利子 = 舍利弗 (十大弟子 / 智慧第一)
## 马哈摩嘎喇那 = 摩诃目犍连 (十大弟子 / 神通第一)



The Story of Laludayi 18-241
## Thera Sariputta (The ten principal disciples/ Top Master of Wisdom)
## Maha Moggallana (The ten principal disciples/ Top Master of supernatural powers.)
In Savatthi, people coming back after hearing the discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise for the two Chief Disciples. On one occasion, Laludayi, hearing their praises, said to those people that they would be saying the same about him after listening to his discourses. So Laludayi was asked to deliver a discourse; he climbed on to the platform but he could not say anything. So he asked the audience to let another bhikkhu take the turn first and that he would take the next turn. In this way, he put off three times.

The audience lost patience with him and shouted, "You big fool! When we praised the two Chief Disciples you were vainly boasting that you could preach like them. Why don't you preach now ?" So Laludayi ran away and the crowd chased him. As he was frightened and was not looking where he was going, he fell into a latrine pit.

When the Buddha was told about this incident, he said, "Laludayi had learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything. Whatever little he has learned gets rusty by not reciting."

Misconduct is the stain of a woman. Stinginess is the stain of a donor. Stains are evil things both in this world and in the next.

# 含义 Meaning
邪淫是女人的污垢, 吝啬是布施者的污垢。 不论今生或来世, 所有的恶业都是污垢。
Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.

A worse stain than these is ignorance, the greatest stain. Abandoning this stain, be stainless, O Monks!

# 含义 Meaning
比库们!无明是最污秽的污垢, 你们应当去除无明, 成为无垢比库。
A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O bhikkhus, abandon this taint and be taintless.

* 故事集 Story
妻子有外遇的男子 18-242 & 243


The Story of a Man Whose Wife Committed Adultery 18-242 & 243
Once, the wife of a man committed adultery. He was so ashamed on account of his wife's misbehaviour that he dared not face anyone; he also kept away from the Buddha. After some time, he went to the Buddha and the Buddha asked him why he had been absent all that time and he explained everything. On learning the reason for his absence, the Buddha said, "My disciple, women are just like a river, or a road, or a liquor shop or a rest house, or a water-pot stand at the roadside; they associate with all sorts of people. Indeed, sexual misconduct is the cause of ruin for a woman."

Then the Buddha spoke the above verse, at the end of the discourse many people attained Sotapatti Fruition.

(注: 无耻莽如鸦-Kākasūra鸦英雄;此句指厚颜无耻者)
Easy is the life of a shameless one who is as impudent as a crow, back-biting, presumptuous, arrogant, and corrupt.

# 含义 Meaning
不知羞耻, 卤莽如乌鸦, 诋毁他人, 粗暴邪恶的人, 生活随便。
Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.

Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life, and reflective.

# 含义 Meaning
知所惭愧, 清净不染, 谦逊, 清净观照察觉的人, 生活戒慎。
Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.

* 故事集 Story
行医的比库 18-244 & 245


The Story of Culasari 18-244 & 245
One day, Culasari came back after ministering to a patient. On his way he met Thera Sariputta and related to him how he went to treat a patient and had been given some delicious food for his services. He also begged Thera Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means and live in comfort. On the other hand, life for a bhikkhu who has a sense of shame is not easy."

Then the Buddha spoke the above verse, at the end of the discourse many people attained Sotapatti Fruition.

Whoso in this world destroys life, tells lies, takes what is not given, goes to others’ wives - 

# 含义 Meaning
杀生、妄语、拿非份之物、邪淫 -
He who destroys life, tells lies, takes what is not given him, commits adultery and takes intoxicating drinks, digs up his own roots even in this very life, commits adultery and

and is addicted to intoxicating drinks, such a one digs up his own root in this world.

# 含义 Meaning
酗酒的人, 所造的恶, 当世中自寻恶报。
and takes intoxicating drinks, digs up his own roots even in this very life.

Know thus O good man: “Not easy of restraint are evil things.” Let not greed and wickedness drag you to protracted misery.

# 含义 Meaning
善良的人啊! 恶念难于调御, 所以不要因贪婪与邪恶, 而使自己长期受苦报。
Know this, O man! Not restraining oneself is evil; do not let greed and ill will subject you to prolonged misery.

* 故事集 Story
守戒不容易 18-246, 257 & 248


The Story of Five Lay-Disciples 18-246, 257 & 248
On one occasion five lay-disciples were keeping sabbath at the Jetavana monastery. Most of them were observing only one or two of the five moral precepts (sila). Each one of them observing a particular precept claimed that the precept observed by him was the most difficult and there were a lot of arguments. In the end, they came to the Buddha with this problem. To them the Buddha said, "You should not consider any individual precept as being easy or unimportant. Each and every one of the precepts must be strictly observed. Do not think lightly of any of the precepts; none of them is easy to observe."

Then the Buddha spoke the above verse, at the end of the discourse the five lay-disciples attained Sotapatti Fruition.

People give according to their faith and as they are pleased. Whoever therein is envious of others’ food and drink, gains no peace either by day or by night.

# 含义 Meaning
人应出于信仰和喜乐而布施, 嫉妒别人获得饮食的人, 日夜不得安宁。 
People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.

But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.

# 含义 Meaning
如果连根拔除这种嫉妒心, 日夜都安宁。 
He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.

* 故事集 Story
嫉妒的心不得安宁 18-249 & 250


The Story of Tissa 18-249 & 250
Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.

Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."

There is no fire like lust, no bond like hate, no net like delusion, no torrent like craving.

# 含义 Meaning
没有任何火比得上贪欲, 没有任何执着比得上瞋恚, 没有任何系缚比得上愚痴, 没有任何河流比得上爱欲。
There is no fire like passion, there is no grip like ill will, there is no net like ignorance, there is no river like craving.

* 故事集 Story
精神不集中的信徒 18-251
## 阿难达 = 阿难陀 (十大弟子 / 多闻第一) 





The Story of Five Lay-disciples 18-251
## Ananda (The ten principal disciples/ Foremost memorize in buddha teaching)
On one occasion, five lay-disciples were present while the Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while sitting, the second one was drawing lines with his fingers on the ground, the third was trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one who was respectfully and attentively listening to the Buddha. Thera Ananda, who was near the Buddha fanning him saw the different behaviour of the five disciples and said to the Buddha, "Venerable Sir! While you were expounding the Dhamma like big drops of rain falling from the sky, only one out of those five people were listening attentively." Then Thera Ananda described the different behaviour of the other four to the Buddha and asked why they were behaving thus.

The Buddha then explained to Thera Ananda, "Ananda, these people could not get rid of their old habits. In their past existences, the first one was a snake; as a snake usually coils itself up and goes to sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was scratching the earth with his hand was an earthworm, the one who was shaking the tree was a monkey, the one who was gazing up at the sky was an astronomer and the one who was listening attentively to the Dhamma was a learned astrologer. In this connection, Ananda, you must remember that one must be attentive to be able to understand the Dhamma and that there are many people who cannot follow what was being said."

Thera Ananda then asked the Buddha, "Venerable Sir! What are the things that prevent people from being able to take in the Dhamma?" And the Buddha replied, "Ananda, passion (raga), ill will (dosa) and ignorance (moha) are the three things that prevent people from taking in the Dhamma. Passion burns one; there is no fire like passion. The world may burn up when seven suns rise in the sky, but that happens very rarely. Passion burns always and without any break."

Then the Buddha spoke the above verse, at the end of the discourse the one who was listening attentively attained Sotapatti Fruition.

Easily seen are others’ faults, hard to see are one’s own. Like chaff one winnows others’ faults, but one’s own (faults) one hides, as a crafty fowler conceals himself by camouflage.

# 含义 Meaning
看见别人的过失很容易, 看见自己的过失则很难揭: 扬别人的过错, 像扬弃糟糠, 但隐匿自己的过错,却像狡猾的家禽躲藏起来。
It is easy to see the faults of others, but difficult to see one's own. A man broadcasts the fault; of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself.

* 故事集 Story
富翁 18-252



The Story of Mendaka the Rich Man 18-252
Once, during his tour of Anga and Uttara regions, the Buddha saw in his vision that time was ripe for Mendaka, his wife, his son, his daughter-in-law, his granddaughter and his servant, to attain Sotapatti Fruition. Seeing the prospect of these six people attaining Sotapatti Fruition, the Buddha went to the town of Baddiya.

Mendaka was an extremely rich man. It was said that he found a large number of life-size golden statues of goats in his backyard. For this reason, he was known as Mendaka (a goat) the rich man. Again, it was also said that during the time of Vipassi Buddha he had donated a monastery for Vipassi Buddha and a congregation hall complete with a platform for the preacher. On completion of these buildings he made offerings of alms-food to Vipassi Buddha and the bhikkhus for four months. Then, in yet another of his past existences, when he was a rich man in Baranasi, there was a famine throughout the region. One day, they had cooked a meal just enough for the members of the family when a paccekabuddha stood at the door for alms-food. Then and there he offered all the food. But due to his great faith and generosity, the rice pot was later found to be miraculously filled up again; so also were his granaries.

Mendaka and his family, hearing that the Buddha was coming to Baddiya, went to pay homage to him. After hearing the discourse given by the Buddha, Mendaka, his wife Candapaduma, his son Danancaya, his daughter-in-law Sumanadevi, his granddaughter Visakha and the servant Punna attained Sotapatti Fruition. Mendaka then told the Buddha how on his way, some ascetics had spoken ill of the Buddha and had tried to dissuade him from coming to see him. The Buddha then said, "My disciple, it is natural for people not to see one's own faults, and to exaggerate other people's faults and failings."

He who sees others’ faults, and is ever irritable — the defilements of such a one multiply. He is far from the destruction of defilements.

# 含义 Meaning
挑剔别人的过错, 容易忿怒的人烦恼增长, 同时, 离究竟断惑的境界还很遥远。
In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).

* 故事集 Story
挑剔的比库 18-253


The Story of Thera Ujjhanasanni 18-253
Thera Ujjhanasanni was always finding fault with and speaking ill of others. Other bhikkhus reported about him to the Buddha. The Buddha replied to them, "Bhikkhus, if someone finds fault with another so as to teach him in good way; it is not an act of evil and is therefore not to be blamed. But, if someone is always finding fault with others and speaking ill of them just out of spite and malice, he will not attain concentration and mental absorption (jhana). He will not be able to understand the Dhamma, and moral (intoxicants asavas) will increase in him."

(注: 障-指爱、见、慢)
In the sky there is no track. Outside there is no recluse. Mankind delights in obstacles. The Tathāgatas are free from obstacles.

# 含义 Meaning
天空中无道迹, 只有佛陀的教法才能证得涅槃, 世间人执着诸邪见, 如来则不。
In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara; all the Buddhas are free from these fetters.

In the sky there is no track. Outside there is no recluse. There are no conditioned things that are eternal. There is no instability in the Buddhas.

# 含义 Meaning
天空中无道迹, 只有佛陀的教法才能证得涅槃, 五蕴无常, 诸佛坚定, 不随境转。
In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).

* 故事集 Story
四处云行的苦行者 18-254 & 255

1. 天空是否有轨迹?
2. 佛陀教法外可否找到圣者 ?
3. 有没有不是无常的缘起法?

The Story of Subhadda the Wandering Ascetic 18-254 & 255
Subhadda the wandering ascetic was staying at Kusinara when he heard that the parinibbana of Gotama Buddha would take place in the last watch of that night. Subhadda had three questions which had been troubling him for a long time. He had already put these questions to other religious leaders, namely, Purana Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta and Nigantha Nataputta, but their answers did not satisfy him. He had not yet asked Gotama Buddha, and he felt that only the Buddha could answer his questions. So, he hurried off to the Sal Grove, but the Venerable Ananda did not allow him to see the Buddha, because the Buddha was by that time very weak. The Buddha overheard their conversation and consented to see Subhadda. Subhadda asked three questions. They are:

(1) Are there any tracks in the sky? 
(2) Are there any ariya bhikkhus (samanas) outside the Teaching of the Buddha? and 
(3) Is there any conditioned thing (sankhara) that is permanent? 
The Buddha's answer to all the above questions was negative.

Then the Buddha spoke the above verse, at the end of the discourse Subhadda attained Anagami Fruition and as requested by him the Buddha admitted him to the Order of the bhikkhus. Subhadda was the last one to become a bhikkhu in the life time of the Buddha. Eventually, Subhadda attained arahatship.


法句经“第十八品-垢秽品 Pollutions”的编排已在2017年6月15日圆满完成。


所有的恶业都是秽垢: (恶业:我们所造作的一切行为及事情,將來会形成痛苦和烦恼的果報。)
- 无明是最污秽的污垢。(偈243述)
- 吝啬是布施者的污垢。(偈242述)
- 人若执着便生心垢, 如铁生锈垢, 腐蚀其自身。(偈240述)
- 若人于今世,杀生,妄语,偷盗,邪淫,酗酒 (犯五戒) 自寻恶报。(偈246/7述)
- 嫉妒别人获利, 日夜不得安宁。(偈249述)
- 贪、瞋、痴障碍众生证悟佛法。欲望之火最是厉害,能永不止息地灸烧众生。(偈251述)
- 看见别人的过失很容易, 看见自己的过失则很难、 挑剔别人的过错, 容易忿怒的人,烦恼增长。(偈252/3述)

止恶非常难, 舍去秽垢至清净而成善业须要有持续性的耐心和恒心; (善业:我们所造作的一切行为及事情,將來会形成法喜和了生死的果報。)
- 经文不常诵, 容易遗忘, 房屋不经常照顾, 容易腐坏, 智者应剎那又剎那,一分又一分,一点一滴的完成善行。同时,慢慢地,但持续不断的去除心中的烦恼与垢秽。(偈239/41述)
- 累积善业如资粮,必须为未来的生命建立奉献和修行,为生生世世在有生和死亡的漫长旅途中的准备资粮。(偈235/7述)
- 精勤修观慧,祛除诸秽垢,(偈236/8述)
- 断除根灭嫉妒心,日夜心静能得定。(偈250述)

世间人执着诸邪见,真如者请净无障碍,诸行皆「无常」,觉悟者不随境转。 (偈254/5述)
- 「常」译为“长久,经久不变。
- 「无常」是宇宙人生一切现象的真理。依物理学来说,宇宙世间一切事物没有一样是静止的,都在变动, 是为「无常」。
- 有情世间的众生有生、老、病、死的现象,世间的山河大地有成、住、坏、空的演变,人的心念有生、住、异、灭的变化,自然界的时序更是春、夏、秋、冬,或冷、暖、寒、暑的更替不已,是为「无常」。
- 一切法(事物与现象)在时间上是刹那不住,念念生灭,”过去的已灭,现在的即生即灭,未来的未生“,正如《金刚经》所说:「过去心不可得,现在心不可得,未来心不可得。」,无一是常住不变的,是为「无常」。
- 《阿含经》也说:「积聚终销散,崇高必堕落,合会要当离,有生无不死。」
- 因缘和合而生起,空无自性,随著缘聚而生,缘散而灭。
- 不把「无常」作无奈,「无常」是积极的、自然的,「无常」即是变,一切事出必有因,因变而变,应时而变;如饿了就吃,困了就睡,无知就学,冷了多穿衣服,没钱就去工作,累了就放下。
- 穷则变,变则通,通则顺,順则利,利则达,达则成。
- 故「无我」能达请净无障碍,坚信因缘法,不为一切得与失而动,不随一切境而转。

法句经"第十九品-法住品 The Truth" 将于2017年7月1日发布。【Facebook