弘明集 13.21

13.21

The four non-eternals: first, impermanence; second, suffering; third, emptiness; fourth, non-self. The forms of youth and age differ; hills and valleys shift their places—this is called impermanence. Prosperity and decline follow one another; at the height of joy there is inevitable sorrow—this is called suffering. All ten thousand existences ultimately return to nothingness—this is called emptiness. The spirit has no constant dwelling; its transformations never cease—this is called non-self. The scripture states that when dwelling in a place of delight, one realizes it is the counterpart of inevitable suffering. This traces the alternation of cyclical recurrence, discerning that when pleasure departs, sorrow arrives. Therefore, dwelling in security, one ponders danger; in the evening, one remains watchful of glorious sights. As for one who goes deep into suffering, he is said to have seen the truths. Realizing that having a mind brings stagnation, and stagnation brings the persistence of suffering, even if one's nobility reaches the pinnacle of humans and devas and one's station combines the highest honours, the heavier one's burden, the deeper one's pride and attachment. What passion delights in is, in truth, all the more bitter. Therefore the scripture says: 'The three realms are entirely suffering; there is nothing pleasurable.' It also says: 'The sentient beings of the five destinies dwell together in one great prison.' If the mind is bound to existence, then sin and blessing are linked together; therefore the three realms are collectively called a great prison. The Buddha asked his disciples: 'What is impermanence?' One said: 'A single day cannot be guaranteed; that it cannot be guaranteed is impermanence.' The Buddha said: 'You are not a disciple of the Buddha.' Another said: 'The duration of a meal cannot be guaranteed; this is impermanence.' The Buddha said: 'You are not a disciple of the Buddha.' Another said: 'An outgoing breath not returning, one immediately enters the next life; this is impermanence.' The Buddha said: 'You are truly a disciple of the Buddha.' Now, the clear evidence of impermanence is laid out daily before us, yet across ten thousand generations, all return to it and none awaken to it. Lacking the security of an instant, they make plans for eternal ages; because fear is not felt at the juncture, in every matter they grow slack and lazy. Using this to advance in virtue, their effort lacks the final basket of earth; using this to govern the mind, they grow indolent in their practice. Therefore, a person of the Dao points to the inch of shadow and laments its passing, always spurring himself on from behind the whip, his enterprise competing with the hours. Considering the day insufficient, confused thoughts find no cause to arise, and karmic retribution has no ground from which to spring.