法苑珠林 5.54

5.54

夫論人道。唯苦非樂。愚著為樂失者為苦。妄見為樂實見為苦。故付法藏經云。世間眾苦不可願樂。此身不堅腐敗危脆。猶如聚沫須臾變滅。端正容貌甚可愛著。衰老既至將安所在。外覆薄皮謂為嚴飾。膿血肉流惡露不淨。有為無常甚大迅速。一視息頃四百生滅。譬如虛空震雷起雲暴風卒起尋復散滅。五欲不堅亦復如是。共相愛樂安隱快樂。無常既至誰有存者。世間眾苦甚難久居。故知人身唯苦無常。理應生厭速求解脫。一切有為眾苦積聚。如癰如廁如箭入心。生老病死輪轉無際。無常敗壞速朽之法。如臨死囚。命不云遠。譬如牢獄人無可愛樂。猶路上菓眾所苦擲。此身可惡。會歸磨滅。烏鵲狐狼競共噉食。風吹日暴青爛臭處。髮毛牙齒狼藉在地。如此之身當何愛樂。宜勤方便速求解脫。縱使富貴如天終歸磨滅。外相似好內恒憂懼。故大莊嚴論云。如人著金鎖雖能繫於人。王位亦如是。恒有憂懼相。守護念苦失則大愁。猶以衣食遮故名樂。辛苦中橫生樂想。故賓頭盧為優陀延王。說法偈云。

In discussing the human realm, it is purely suffering and not pleasure. The foolish cling to it as pleasure; those who lose it take it as suffering. False views deem it pleasure; true vision sees it as suffering. Thus the Sūtra on the Transmission of the Dharma Pitaka states: “The manifold sufferings of the world are not to be desired or rejoiced in. This body is unstable, corrupt, fragile, and precarious, just like a mass of foam, changing and perishing in an instant. A handsome countenance is exceedingly lovely and cherished, yet when decrepit old age arrives, where will it be? It is covered externally with thin skin that is thought to be an adornment, yet within, pus, blood, and flesh flow, foul and impure. Conditioned things are impermanent and pass with extreme swiftness; in the span of a single breath there are four hundred arisings and ceasings. Just as in the open sky thunder rumbles, clouds arise, and a sudden tempest springs up only to disperse and vanish immediately, the five desires are unstable and just like this. People cherish and take pleasure in each other, fancying themselves at ease and joyful, but once impermanence arrives, who remains? The manifold sufferings of the world make it extremely difficult to dwell here long.” Hence we know that the human body is nothing but suffering and impermanence; in principle one should give rise to revulsion and swiftly seek liberation. All conditioned phenomena are an accumulation of manifold sufferings: like a boil, like a latrine, like an arrow piercing the heart. Birth, old age, illness, and death revolve without limit; it is a dharma of impermanence, decay, and swift corruption, like a condemned prisoner whose death is not far off. It is like a dungeon where no one finds anything to love, or like fruit by the roadside at which everyone pelts stones. This body is despicable; it will inevitably end in obliteration. Crows, magpies, foxes, and wolves will vie to devour it. Blown by the wind and scorched by the sun, it will turn blue, rot, and reek, with hair, fur, and teeth strewn upon the ground. What is there to love and cherish in such a body? One ought to exert skillful means diligently and swiftly seek liberation. Even if one were wealthy and noble as the gods, in the end one returns to obliteration. Outwardly one seems fine, but inwardly one is constantly anxious and terrified. Therefore the Mahālaṃkāra-śāstra states: “Just as when a person is bound with golden chains, though [golden], they still bind him, so it is with royal status: it constantly wears the mark of anxiety and fear. Guarding it is an anxious torment; losing it brings great sorrow. It is only because clothing and food stave off distress that it is called pleasure; amidst bitterness and toil, people mistakenly conceive thoughts of joy.” Therefore, when Piṇḍola preached the Dharma in verse to King Udayana, he said: