翻譯名義集 6.60

6.60

【薩迦耶薩】此云無常。荀卿曰：「趨舍無定，謂之無常。」唐《因明正理論》云：「本無今有，暫有還無，故名無常。」淨住法云：「生不可保，唯欲營生；死必定至，不知顧死。況此危命，凶變無常，俄頃之間，不覺奄死。」《內德論》云：「百齡易盡，五福難常。命川流而電逝，業地久而天長。三塗極迍而杳杳，四流無際而茫茫。憑法舟而利濟，謝信翮以高翔。宜轉咎而為福，何罔念而作狂？」《正法念》云：「有於胎藏死，有生時命終，有纔行便亡，有能走忽卒。」《智論》云：「無常有二種：一、相續法壞無常，二、念念生滅無常。」《宗鏡》明二種四相：一約麁果報，說生老病死。《長阿含》云：「一生相，五陰興起，已得命根。二老相，謂生壽向盡，餘命無幾。三病相，謂眾苦迫切，存亡無期。四死相，謂盡也，風先火次，諸相敗壞，身亡異趣故。」又《四諦論》曰：「眾苦依止，名生苦；能令變壞，名老苦；逼迫身困，名病苦；能滅諸根，名死苦；非愛共聚，名怨憎會苦；可愛相遠，名愛別離苦；希望不遂，名求不得苦。是眾苦相，名五盛陰苦。」（《婆沙論》云：「盛陰有何義？受所生是故說盛，謂生受是故說盛，受所養是故說盛，謂養受是故說盛。」問：「陰與盛陰，有何差別？」答：「名即差別。謂陰謂盛陰。又陰有漏無漏，盛陰一向有漏。又陰染污不染污，盛陰一向染污。」章安云：「今依經文，以五盛陰是其別體，善惡陰盛即是苦體。」）《涅槃》云：「復次菩薩修於死想，觀是壽命，常為無量怨讎所繞，念念損減，無有增長。猶山瀑水，不得停住，亦如朝露，勢不久停。如囚趣死，步步近死，如牽牛羊，詣於屠所。」《出曜經》「佛言：『是日已過，命則隨減。如少水魚，斯有何樂？』」二約細惑業，說生住異滅。如《起信論》「不覺心起，名為生；能見能現，妄取境界，起念相續，名之為住；執取計名，名之為異；造作諸業，名之為滅。」《唯識論》云：「生表此法先非有，滅表此法後是無，異表此法非凝然，住表此法暫有用。」今釋曰：自無而有曰生，自有而無曰滅，前後改變名異，暫爾相續名住。又論云：「本無今有，有位名生；生位暫停，即說為住；住別前後，復立異名；暫有還無，無而名滅。前三有故，同在現在；後一是無，故在過去。」《輔行記》云：「言三相者，不立住相，與異合說。以人於住，起常計故。故《淨名》云：『比丘，汝今亦生亦老亦滅。』老即是異。」圭峯云：「住異二相，同是現在，故合為一，細分即四。」孤山解《楞嚴》云：「前舉四相，今唯二者。以生攝住，以滅收異。」《宗鏡》云：「雖年百歲，猶若剎那。如東逝之長波，似西垂之殘照，擊石之星火，驟隙之迅駒，風裏之微燈，草頭之朝露，臨崖之朽樹，爍目之電光。若不遇於正法，必永墜於幽途。」

[Śākyasa (?)] Here it is translated as impermanence (anitya). Xunzi said: "Approaching and abandoning without fixity is called impermanence." The Tang-era Nyāyapraveśa says: "Originally non-existent and now existing, temporarily existing and then returning to non-existence; hence it is called impermanent." The Jingzhu fa says: "Life cannot be preserved, yet one only desires to make a living; death is certain to arrive, yet one does not consider death. How much more so with this perilous life, subject to ill fate and impermanence: in an instant, without realizing it, one suddenly dies!" The Neide lun says: "A hundred years are easily exhausted, and the five blessings are hard to make permanent. Life flows away like a river and passes like lightning; karma endures as long as earth and lasts as long as heaven. The three wretched paths are utterly distressing and gloomy; the four currents are boundless and vast. Relying on the boat of the Dharma one crosses over profitably; giving thanks for the wings of faith, one soars high. One ought to turn blame into fortune; why dwell on deluded thoughts and act madly?" The Saddharmasmṛtyupasthāna-sūtra says: "Some die in the womb, some die at birth, some perish just as they can walk, and some suddenly expire when they can run." The Mahāprajñāpāramitā-śāstra says: "There are two kinds of impermanence: first, the impermanence of the destruction of continuous phenomena; second, the impermanence of arising and ceasing from thought-moment to thought-moment." The Zongjing lu clarifies the two kinds of four characteristics: first, in terms of coarse karmic retribution, it speaks of birth, old age, sickness, and death. The Dīrghāgama says: "First is the characteristic of birth: the five skandhas arise, having obtained the life-faculty. Second is the characteristic of old age: meaning that the lifespan of this life nears its end, with little remaining life. Third is the characteristic of sickness: meaning that all sufferings press hard, and survival is uncertain. Fourth is the characteristic of death: meaning exhaustion; wind first and fire next, the various characteristics decay, and the body perishes into another realm." Furthermore, the Catuḥsatya-śāstra says: "That on which all sufferings rely is called the suffering of birth; that which can cause deterioration is called the suffering of old age; that which oppresses and distresses the body is called the suffering of sickness; that which can destroy the faculties is called the suffering of death; meeting with the unpleasant is called the suffering of association with what is hated; being separated from the lovely is called the suffering of separation from what is loved; wishes not being fulfilled is called the suffering of not getting what one seeks. These are the characteristics of all sufferings, called the suffering of the five clinging-skandhas." (The Mahāvibhāṣā-śāstra says: "What is the meaning of thriving skandhas (upādānaskandha)? Produced by clinging (upādāna), hence spoken of as thriving; meaning they produce clinging, hence spoken of as thriving; nourished by clinging, hence spoken of as thriving; meaning they nourish clinging, hence spoken of as thriving." Question: "What is the difference between skandha and thriving skandha?" Answer: "The name itself is the difference: namely skandha versus thriving skandha. Furthermore, skandhas are both tainted and untainted, whereas thriving skandhas are exclusively tainted. Furthermore, skandhas are both defiled and undefiled, whereas thriving skandhas are exclusively defiled." Zhang'an says: "Now according to the sūtra text, the five thriving skandhas are their distinct entity, and the thriving of good and evil skandhas is the very entity of suffering.") The Mahāparinirvāṇa-sūtra says: "Furthermore, when a bodhisattva cultivates the perception of death, he contemplates that this lifespan is constantly surrounded by immeasurable enemies, diminishing thought-moment by thought-moment without any increase. It is like mountain torrents that cannot stop, and also like morning dew whose presence does not long endure. It is like a prisoner heading toward death, with every step drawing closer to death; it is like driving oxen and sheep to the slaughterhouse." The Udānavarga says: "The Buddha said: 'This day has already passed, / and life has decreased accordingly. / Like fish in dwindling water, / what joy is there in this?'" Second, in terms of subtle defilements and karma, it speaks of arising, abiding, changing, and ceasing. As the Awakening of Faith says: "When the unawakened mind arises, it is called arising; capable of seeing and manifesting, falsely grasping at objects and giving rise to continuous thoughts is called abiding; grasping and calculating names is called changing; creating various karmas is called ceasing." The Vijñaptimātratāsiddhi-śāstra says: "Arising indicates that this dharma was previously non-existent; ceasing indicates that this dharma is subsequently non-existent; changing indicates that this dharma is not static; abiding indicates that this dharma temporarily has function." Now it is explained as follows: from non-existence to existence is called arising; from existence to non-existence is called ceasing; alteration before and after is called changing; temporary succession is called abiding. Furthermore, the treatise says: "Originally non-existent and now existing: the state of existence is called arising; temporarily halting at the state of arising is spoken of as abiding; distinguishing before and after in abiding, the name changing is established; temporarily existing and returning to non-existence: non-existence is called ceasing. Because the first three are existent, they are together in the present; because the last one is non-existent, it is in the past." The Fuxing ji says: "When speaking of the three characteristics, the characteristic of abiding is not established, but combined with changing. This is because people give rise to the notion of permanence regarding abiding. Hence the Vimalakīrti-nirdeśa says: 'Bhikṣu, you right now are also arising, also aging, and also ceasing.' Aging is changing." Guifeng says: "The two characteristics of abiding and changing are both in the present, hence combined into one; if finely distinguished, there are four." Gushan in explaining the Śūraṅgama-sūtra says: "Previously four characteristics were brought up, but now only two. This is because arising subsumes abiding, and ceasing gathers up changing." The Zongjing lu says: "Although a person lives a hundred years, it is still like a kṣaṇa. It is like the long waves flowing eastward, like the setting sun sinking in the west, sparks struck from stone, a swift colt glimpsed through a crevice, a faint lamp in the wind, morning dew on the grass, a rotting tree overhanging a cliff, lightning that dazzles the eyes. If one does not encounter the true Dharma, one will surely fall eternally into the gloomy paths."