我們這個身體，九孔常流不淨一一兩個眼睛有眼屎，耳朵有耳垢，鼻子有鼻涕，口裏頭有黏痰唾沫，這是七孔。再加上大小便利，這叫九孔常流不淨。你這個身體，若隔幾天不沐浴，它就臭不可聞了。你吃洋蔥就有洋蔥的味道，喝牛奶就有一股牛奶的味道，吃牛肉就有牛肉味，吃羊肉有羊肉味，吃豬肉就有豬肉味，吃狗肉就有狗肉味，你吃什麼就有一股什麼味。你吃蒜，就有一股蒜的味道。說是：「我那個味道，是口裏有那個味道，我漱漱口、刷刷牙就沒有那個味道了。」不是的。你吃什麼東西，不是單單在口裏有那一個味道，你全身都有那個味道。你若不信，你試驗一下。你喝牛奶喝多了，出汗，那個汗就是個牛奶的味道。這九孔常流不淨，有什麼好的？這是觀身不淨。
第二觀受是苦。受，就是享受、領受、接受。你無論受人家什麼東西，領受什麼東西，享受什麼東西，都是苦。這個樂是苦的因。第三觀心無常，我們這個心是念念不停，念念遷流，它是無常的。第四觀法無我，這一切法既沒有我，也沒有一個我所。這是四念處。
你觀身不淨，那個受、心、法也都不淨；觀受是苦，那個身、心和那個法也都是苦；觀心無常，其餘那三個也都是無常；觀法無我，其餘那三個也都是無我
。這四念處，它是一而三，三而一的，一個也就是四個，四個也就是一個，這是四念處。佛住世的時候，比丘依佛而住；佛入涅槃後，就依這個四念處而住，這是佛的遺命，佛的遺囑，是佛囑咐的，教我們比丘是這樣子的。
佛入涅槃，以戒為師。這個戒就是「諸惡不作，眾善奉行」，也就是止惡防非一一止住一切惡，而修一切善；奉行一切是，而停止一切非，這叫止惡防非。這個戒律，本來沒有什麼戒律可說的，就因為佛住世的時候，比丘很多很多的，人多了就有很複雜的事情發生了。這一個就守規矩，另外的人就有不守規矩，所以佛遇著每一種因緣，就說每一條戒律。那麼積聚而成的，比丘有二百五十條戒，比丘尼就有三百四十八條戒，菩薩就有十重四十八輕戒，沙彌就是十戒，在家居士就有八戒，有五戒。
這種種的戒律，無非教人守規矩，所以能守規矩，就做一個社會上良好的份子、優秀的份子、善良的份子，能令社會安定秩序，能令人群沒有一切的麻煩。所以這個戒律，是安定世界的一個基礎。因為這個，所以比丘就要以戒為師。
「如是我間」，在阿難結集經藏的時候，初登佛說法的這個法座，就有種種的瑞相現前。因為有種種的瑞相現出來，當時在法會的大眾，就頓起三疑一一就起了三種的懷疑心。
這三種的懷疑，第一種就是大家以為阿難不是阿難，是大師重起，是釋迦牟尼佛又活過來了。廣東話叫「翻身了」，那麼國語叫「復活了」一一又活過來了。這是因為大眾看阿難，也有三十二相、八十種隨形
好，就起第一疑，疑大師重起。
第二個懷疑，就疑他方佛來，就懷疑：啊！這是不是其他世界的佛，到我們這個娑婆世界來說法了？要不然怎麼這樣子呢？這第二疑就是懷疑是他方佛到這娑婆世界來說法了。
待續 |
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The nine orifices of our bodies constantly discharge
impurities. There is unclean matter from the eyes, wax from
the ears, mucus in the nose, and saliva and phlegm in the
mouth. Together with the anus and urethra, they make up the
nine orifices that discharge impurities. If you don't bathe
for several days, your body begins to stink. If you eat
onions and garlic, your body will smell of onions and
garlic. When you drink milk, it smells of milk. If you eat
beef, veal, or pork, then you'll have those odors about you.
If you eat dog meat, you'll smell like dog meat. You smell
of whatever you eat. "The flavor is in my mouth," you might
say, "and all I have to do is brush my teeth and the flavor
will be gone." Wrong! When you eat something, its flavor not
only stays in your mouth, it permeates your whole body. You
don't believe it? Drink a lot of milk, and you'll notice
that your sweat has a milky smell to it. Since impurities
are always coming from the nine orifices, what's so good
about your body? Thus, you should contemplate the body as
being impure. The origin of the body is unclean. It is
formed of the four elements (earth, water, fire, and air)
and is not real.
Second, contemplate feelings as
suffering. Feelings refers to sensations. No matter how
enjoyable the sensation is, it is basically suffering!
Happiness is the cause of suffering. Third, contemplate
thoughts as impermanent. Thoughts arise in continuous
succession, one after another; they don't last. Fourth,
contemplate dharmas as being without self. All dharmas
(phenomena) are free of the notion of "me and mine." These
are the Four Applications of Mindfulness.
Contemplate the
body as impure; feelings, thoughts, and dharmas are also
impure. Contemplate feelings as suffering; the body,
thoughts, and dharmas are also suffering. Thoughts are
impermanent, and so are the other three. Dharmas are without
self, and the other three are also without self. The Four
Applications of Mindfulness apply to each of body, feelings,
thoughts, and dharmas. Since the time of the Buddha's
Nirvana, the Bhikshus have "dwelled" in the Four
Applications of Mindfulness as the Buddha instructed.
Since the Buddha has entered Nirvana, we
should take the precepts as our teacher. The precepts tell
us to do no evil and practice all good, that is, to stop all
evil deeds and cultivate all good deeds. In the beginning of
the Buddha's teaching career, there were no precepts, but as
the Sangha continued to grow, complications inevitably
arose. Not everyone behaved themselves. The Buddha
established the precepts one by one in response to the needs
of the situation. In the final compilation of the precepts,
there were 250 precepts for Bhikshus, 348 precepts for
Bhikshunis, ten major and forty-eight minor precepts for
Bodhisattvas, ten precepts for Shramaneras (novices), and
eight precepts and five precepts for laypeople. All these
various categories of precepts are aimed at helping people
to conduct themselves well. People who behave well will be
good citizens who can help others and benefit the society.
Thus, the moral precepts are the basis for world peace.
Therefore, Bhikshus should take the precepts as their
teacher.
"Thus I have heard."
When Ananda first ascended the Dharma-seat to begin the
compilation of Sutras, there were many auspicious portents.
Seeing those portents, the members of the assembly
immediately had three kinds of doubts:
1. They thought that Ananda was their teacher, Sakyamuni
Buddha, who had come back to life, because they saw that
Ananda had become endowed with the thirty-two features and
eighty subsidiary characteristics of a Buddha.
2. They thought that Ananda was a Buddha from another world.
"Is this a Buddha who has come from another world to speak
the Dharma in the Saha world? Otherwise, why would he look
like that?"
~ To be continued
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