釋禪波羅蜜次第法門 9.72

9.72

答：三是一事，所謂受有漏法。觀門分別故，有三種異：無常行相應，是無常想；苦行相應，是苦想；無我行相應，是無我想。無常不令入三界，苦令知三界過罪，無我則捨世間。復次，無常生厭，苦生怖畏，無我拔出，令得解脫。復次，無常者遮常見，苦遮令世涅槃見，無我者遮著處見。無常者，世間所可著常法是；苦者，世間計樂處是；無我者，世間所可計我牢固者是。如是等種種分別，並如《摩訶衍》中廣說也。

Answer: The three are one thing, namely the grasping of defiled phenomena. They have three differences only because they are distinguished through gates of contemplation: corresponding to the practice of impermanence, it is the notion of impermanence; corresponding to the practice of suffering, it is the notion of suffering; corresponding to the practice of non-self, it is the notion of non-self. Impermanence causes one not to enter the three realms; suffering causes one to know the faults and perils of the three realms; non-self leads to relinquishing the mundane. Furthermore, impermanence produces revulsion; suffering produces dread; non-self extracts [one from cyclic existence] and brings about liberation. Furthermore, impermanence refutes the view of permanence; suffering refutes the view of mundane nirvāṇa; non-self refutes the view of a locus of attachment. Impermanence refers to the phenomena in the world that can be attached to as permanent; suffering refers to what the world reckons as places of pleasure; non-self refers to what the world reckons as an enduring self. Various distinctions such as these are all explained extensively as in the Mahāyāna [treatise].