說無垢稱經疏 3.62

3.62

贊曰：此顯語權。有三：初教厭離；次勸欣求，下「諸仁者！於如是身應生厭離，於如來身應起欣樂」等是，諸修行門不過二故；後明利益，「是無垢稱為諸集會來問疾者如應說法」下是。初文有五，教生五種厭壞觀故。一觀生滅無常義；二「為苦所惱」下，觀逼迫，是苦義。三「是身如聚沫」下，觀非實有，是空義。四「是身無主」下，歎不自在，是無我義。五「是身不淨」下，歎其可污，是不淨義。夫入觀法，初觀無常，無常故苦，苦故空，空故無我，便入真諦。今加不淨，令深厭故。此歎生滅無常者，無彼常有，常無相故。總標無常，亦別顯生為無常之根本，故得無常名。真如常有，神我常無，此有為身本無今有，有非常有，不同真如；本有還無，無非常無，不同神我。無二常相，故言無常。餘三別顯。無強者，老死相，壞命力故。此上總顯一期無常，朽故速疾，念念生滅。剎那百二十是名呾剎那，咀剎那六十名臘縛，臘縛三十名一牟呼粟多，牟呼粟多十八名一時，時十二名一日，三十日為一月，十二月為一年。如是一生，乃為無量生滅切割。或無常者是總句，此無常。無強盛之威、堅牢之勢、剛健之力，衰朽遷故；念念迅速，誑惑人故，不可保任信之為常住也。又欲界身無強、色界身無堅、無色界身無力，皆是朽故迅速，不可保信之法。

Commentary: This explains the skillful means of speech. There are three parts: first, teaching weary detachment; next, exhorting aspiration, which corresponds to the passage below, "Good sirs, toward such a body one should generate weary detachment, and toward the Tathāgata's body one should give rise to joyful aspiration," for the gates of cultivation do not exceed two; finally, explaining the benefit, which is the passage below beginning with "This Vimalakīrti expounded the Dharma as appropriate for all the assemblies who came to inquire after his illness." The first text has five parts, teaching the generation of five kinds of contemplation of weariness and ruin:
First, contemplating the meaning of impermanence in arising and ceasing.
Second, beginning with "afflicted by suffering," contemplating oppression, which is the meaning of suffering.
Third, beginning with "this body is like a mass of foam," contemplating that it is not truly existent, which is the meaning of emptiness.
Fourth, beginning with "this body has no master," deploring its lack of autonomy, which is the meaning of non-self.
Fifth, beginning with "this body is impure," deploring its foulness, which is the meaning of impurity.
In entering the practice of contemplation: first one contemplates impermanence; because it is impermanent, it is suffering; because it is suffering, it is empty; because it is empty, it is non-self; and then one enters the ultimate truth. Here impurity is added to make the weary detachment profound.
This lamentation over impermanence in arising and ceasing means that there is no eternal existence, because the characteristic of permanence is absent. It generally indicates impermanence, and specifically reveals that arising is the root of impermanence, hence it receives the name impermanence. Tathatā is permanently existent; the spiritual soul (puruṣa/ātman) is permanently non-existent. This conditioned body was originally non-existent and is now existent; its existence is not permanently existent, unlike tathatā. Originally existent, it returns to non-existence; its non-existence is not permanently non-existent, unlike the spiritual soul. Because it lacks both characteristics of permanence, it is said to be impermanent. The other three [phrases] are explained separately.
"Without strength" refers to the characteristics of old age and death, because they destroy the vitality of life. The above generally shows the impermanence of a single lifespan; its decay and aging are swift, arising and ceasing from moment to moment. One hundred and twenty kṣaṇas make one tat-kṣaṇa; sixty tat-kṣaṇas make one lava; thirty lavas make one muhūrta; eighteen muhūrtas make one kāla; twelve kālas make one day; thirty days make one month; twelve months make one year. Thus, a single lifetime is dissected into immeasurable arisings and ceasings.
Alternatively, "impermanent" is a general phrase: this is impermanence. It lacks mighty majesty, solid power, and vigorous strength, because it decays, ages, and changes; from moment to moment it is fleeting, deceiving people, so it cannot be relied upon or trusted as permanently abiding. Furthermore, the body of the desire realm lacks strength, the body of the form realm lacks solidity, and the body of the formless realm lacks vigor; they are all dharmas of swift decay and aging that cannot be relied upon or trusted.