淨土五會念佛誦經觀行儀卷中．下 2.259

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上來十段不同。總明一期淨土五會念佛經讚法事觀行儀竟。幸諸道者。見而詳之。發菩提心。深厭生死。當觀無常。念念不住。速起速滅。甚可怖畏。故淨名曰。諸人者。是身無常無強無力無堅。速朽之法。是身如聚沫。不可撮磨。是身如泡不得久立。是身如浮雲。須臾變滅。是身如電。念念不住。是身如草木瓦礫。是身不淨。穢惡充滿。是身為虛偽。雖假以澡浴衣食畢歸磨滅。是身為災百一病惱。是身如丘井為老所逼。是身無定。為要當死。無常經云。生者皆歸死。容顏盡變衰。強力病所侵。無能免斯者。假使妙高山。劫盡皆散壞。大海深無底。亦復皆枯竭。大地及日月。時至皆歸盡。未曾有一事不被無常吝。諸人者。是身既有如是眾多不善無利。何有智者。豈不厭焉。唯有依此淨土念佛教門。即能永離輪迴。長辭五濁。幸有緣者努力依行。畢命為期。同生淨國。

The above ten distinct sections collectively explain the liturgy for contemplative practice in the sūtra praises and five-tempo recitation of the Buddha's name for a Pure Land retreat, which is now concluded. May all practitioners who see this examine it closely, generate the aspiration for awakening, deeply revile saṃsāra, and contemplate impermanence: never resting from thought to thought, swiftly arising and swiftly ceasing, it is truly terrifying. Therefore, the Pure Name [Sūtra] states: 'O people, this body is impermanent, without strength, without power, without firmness, a thing of rapid decay. This body is like a mass of foam, unable to be held or rubbed. This body is like a bubble, unable to stand for long. This body is like a floating cloud, changing and perishing in an instant. This body is like lightning, not resting from thought to thought. This body is like grass, wood, tile, and rubble. This body is impure, filled with filth and evil. This body is false and deceptive; though temporarily aided with bathing, clothing, and food, it ultimately returns to destruction. This body is a calamity, afflicted by a hundred and one diseases. This body is like a well on a mound, oppressed by old age. This body is indeterminate, bound inevitably to die.' The Impermanence Sūtra states: 'All who are born return to death; appearances entirely alter and decay. Strong forces are invaded by sickness; none is able to escape this. Even if Mount Meru should, when the kalpa ends, completely crumble and break; even if the great ocean, bottomless and deep, likewise entirely dries up; even if the great earth, sun, and moon, when the time comes, all return to destruction—there has never been a single thing that is not seized by impermanence.' O people, since this body has so many unwholesome and unbeneficial qualities, how could any wise person fail to revile it? Only by relying upon this teaching of recitation of the Buddha's name for the Pure Land can one forever leave transmigration and bid a long farewell to the five defilements. May those with karmic affinity make effort to practice in accordance with this, with the end of life as their term, to be born together in the pure land.