1. Impermanency (aniccatā)

T 0575b19昔者天帝釋五德離身，自知命盡當下生世T 0575b20間，在陶作家受驢胞胎。何謂五德？一者身T 0575b21上光滅，二者頭上華萎，三者不樂本坐，四T 0575b22者腋下汗臭，五者塵土著身。以此五事自知T 0575b23福盡，甚大愁憂。自念三界之中，濟人苦厄唯T 0575b24有佛耳，於是奔馳往到佛所。時佛在耆闍崛T 0575b25山石室中，坐禪入普濟三昧。天帝見佛，稽首T 0575b26作禮伏地，至心三自歸命佛法聖眾，未起之T 0575b27間其命忽出，便至陶家驢母腹中作子。時T 0575b28驢自解走瓦坏間破壞坏器，其主打之，尋時T 0575b29傷胎，其神即還入故身中，五德還備復為天T 0575c01帝。佛三昧覺，讚言：「善哉天帝！能於殞命之際T 0575c02歸命三尊，罪對已畢，不更勤苦。」

爾時世尊以T 0575c03偈頌曰：T 0575c04

SC Verse 1Verse 1.1「所行非常，　　謂興衰法，
夫生輒死，T 0575c05　　此滅為樂。

SC Verse 2Verse 1.2譬如陶家，　　埏埴作器，T 0575c06
一切要壞，　　人命亦然。」T 0575c07

帝釋聞偈，知無常之要，達罪福之變，解興衰T 0575c08之本，遵寂滅之行，歡喜奉受得須陀洹道。

T 0575c09昔佛在舍衛國精舍中，為諸天人龍鬼說法。T 0575c10時國王波斯匿大夫人，年過九十卒得重病，T 0575c11毉藥望差遂便喪亡。王及國臣如法葬送，T 0575c12遷神墳墓。葬送畢訖，還過佛所，脫服跣韈前T 0575c13禮佛足。佛命令坐而問之曰：「王所從來衣麤T 0575c14形異，何所施為也？」王稽首曰：「國大夫人年過T 0575c15九十間得重病，奄便喪亡，遣送靈柩遷葬墳T 0575c16墓，今始來還過覲聖尊。」佛告王曰：「自古至今T 0575c17大畏有四：生則老枯病無光澤，死則神去親T 0575c18屬別離，是謂為四。不與人期，萬物無常難得T 0575c19久居，一日過去；人命亦然，如五河流晝夜無T 0575c20息，人命駛疾亦復如是。」

於是世尊即說偈言：T 0575c21

SC Verse 3Verse 1.3「如河駛流，　　往而不返，
人命如是，T 0575c22　　逝者不還。」T 0575c23

佛告大王：「世皆有是，無長存者，皆當歸死，無T 0575c24有脫者。往昔國王、諸佛真人、五通仙士，亦皆T 0575c25過去，無能住者，空為悲感以殞軀形。夫為孝T 0575c26子哀愍亡者，為福為德以歸流之，福祐往追T 0575c27如餉遠人。」

佛說是時，王及群臣莫不歡喜，忘T 0575c28憂除患，諸來一切皆得道迹。

T 0575c29昔佛在羅閱祇竹園中，與諸弟子入城受請，T 0576a01說法畢訖，晡時出城。道逢一人驅大群牛放T 0576a02還入城，肥飽跳騰轉相觝觸。於是世尊即說T 0576a03偈言：T 0576a04

SC Verse 4Verse 1.4「譬人操杖，　　行牧食牛，
老死猶然，T 0576a05　　亦養命去。

SC Verse 5Verse 1.5千百非一，　　族姓男女，T 0576a06
貯聚財產，　　無不衰喪。

SC Verse 6Verse 1.6生者日夜，T 0576a07　　命自攻削，
壽之消盡，　　如［榮-木＋巾］［雨／井］水。」T 0576a08

佛到竹林洗足却坐，阿難即前稽首問言：T 0576a09「世尊！向者道中說此三偈，不審其義？願蒙T 0576a10開化。」佛告阿難：「汝見有人驅放群牛不？」「唯T 0576a11然見之。」佛告阿難：「此屠家群牛，本有千頭，T 0576a12屠兒日日遣人出城，求好水草養令肥長，T 0576a13擇取肥者日牽殺之。殺之死者過半，而餘者T 0576a14不覺，方相觝觸跳騰鳴吼，傷其無智故說T 0576a15偈耳。」佛語阿難：「何但此牛？世人亦爾。計於T 0576a16吾我不知非常，饕餮五欲養育其身，快心極T 0576a17意更相殘賊，無常宿對卒至無期，曚曚不覺，T 0576a18何異於此也？」

時坐中有貪養比丘二百人，聞T 0576a19法自勵，逮六神通，得阿羅漢。眾坐悲喜，為佛T 0576a20作禮。

T 0576a21昔佛在舍衛國祇樹給孤獨園，為諸弟子T 0576a22說法。時有梵志女，年十四五，端正聰辯，父甚T 0576a23憐愛，卒得重病即便喪亡，田有熟麥為野火T 0576a24所燒，梵志得此憂惱愁憒失意恍惚，譬如T 0576a25狂人不能自解。傳聞人說佛為大聖、天人之T 0576a26師，演說經道忘憂除患。於是梵志往到佛所，T 0576a27作禮長跪白佛言：「素少子息，唯有一女，愛以T 0576a28忘憂，卒得重病捨我喪亡，天性悼愍，情不自T 0576a29勝。唯願世尊垂神開化，釋我憂結。」佛告梵志：T 0576b01「世有四事，不可得久。何謂為四？一者有常必T 0576b02無常，二者富貴必貧賤，三者合會必別離，T 0576b03四者強健必當死。」

於是世尊即說偈言：T 0576b04

SC Verse 7Verse 1.7「常者皆盡，　　高者必墮，
合會有離，T 0576b05　　生者有死。」T 0576b06

梵志聞偈心即開解，願作比丘，鬚髮自墮即T 0576b07成比丘，重惟非常得羅漢道。

T 0576b08昔佛在羅閱祇耆闍崛山中。時城內有婬女T 0576b09人，名曰蓮華，姿容端正國中無雙，大臣子弟T 0576b10莫不尋敬。爾時蓮華善心自生，欲棄世事作T 0576b11比丘尼，即詣山中就到佛所，未至中道有流T 0576b12泉水，蓮華飲水澡手，自見面像容色紅輝T 0576b13頭髮紺青，形貌方正挺特無比，心自悔曰：「人T 0576b14生於世形體如此，云何自棄行作沙門？且當T 0576b15順時快我私情。」念已便還。佛知蓮華應當化T 0576b16度，化作一婦人端正絕世，復勝蓮華數千萬T 0576b17倍，尋路逆來。蓮華見之心甚愛敬，即問化人：T 0576b18「從何所來？夫主兒子父兄中外皆在何許？云T 0576b19何獨行而無將從？」化人答言：「從城中來，欲還T 0576b20歸家，雖不相識寧可共還，到泉水上坐息T 0576b21共語不？」蓮華言：「善。」二人相將還到水上，T 0576b22陳意委曲。化人睡來枕蓮華膝眠，須臾之頃T 0576b23忽然命絕，膖脹臭爛腹潰蟲出，齒落髮墮T 0576b24肢體解散，蓮華見之心大驚怖。「云何好人忽T 0576b25便無常？此人尚爾，我豈久存？故當詣佛精進T 0576b26學道。」即至佛所，五體投地，作禮已訖，具以所T 0576b27見向佛說之。佛告蓮華：「人有四事不可恃怙。T 0576b28何謂為四？一者少壯會當歸老，二者強健會T 0576b29當歸死，三者六親聚歡娛樂會當別離，T 0576c01四者財寶積聚要當分散。」

於是世尊即說偈T 0576c02言：T 0576c03

SC Verse 8Verse 1.8「老則色衰，　　所病自壞，
形敗腐朽，T 0576c04　　命終其然。

SC Verse 9Verse 1.9是身何用？　　恒漏臭處，T 0576c05
為病所困，　　有老死患。

SC Verse 10Verse 1.10嗜欲自恣，T 0576c06　　非法是增，
不見聞變，　　壽命無常。T 0576c07

SC Verse 11Verse 1.11非有子恃，　　亦非父兄，
為死所迫，T 0576c08　　無親可怙。」T 0576c09

蓮華聞法欣然解釋，觀身如化命不久停，唯T 0576c10有道德泥洹永安，即前白佛願為比丘尼。佛T 0576c11言：「善哉！」頭髮自墮，即成比丘尼，思惟止觀即T 0576c12得羅漢。諸在坐者聞佛所說，莫不歡喜。

T 0576c13昔佛在王舍城竹園中說法。時有梵志兄弟T 0576c14四人，各得五通，却後七日皆當命盡，自共議T 0576c15言：「五通之力，反覆天地、手捫日月、移山住T 0576c16流，靡所不能，寧當不能避此死對？」一人言：「吾T 0576c17入大海，上不出現、下不至底，正處其中，無常T 0576c18殺鬼安知我處？」一人言：「吾入須彌山中，還合T 0576c19其表令無際現，無常殺鬼安知吾處？」一人言：T 0576c20「吾當輕舉隱虛空中，無常殺鬼安知吾處？」一T 0576c21人言：「吾當藏入大市之中，無常殺鬼趣得一T 0576c22人，何必求吾也？」四人議訖相將辭王：「吾等壽T 0576c23算餘有七日，今欲逃命冀當得脫，還乃覲省T 0576c24唯願進德。」於是別去，各到所在。七日期滿，T 0576c25各以命終，猶果熟落。市監白王：「有一梵志卒T 0576c26死市中。」王乃悟曰：「四人避對，一人已死，其T 0576c27餘三人豈得獨免？」王即嚴駕往至佛所，作禮T 0576c28却坐，王白佛言：「近有梵志兄弟四人，各獲T 0576c29五通，自知命盡皆共避之，不審今者皆能得T 0577a01脫不？」佛告大王：「人有四事，不可得離。何謂為T 0577a02四？一者在中陰中，不得不受生。二者已生，不T 0577a03得不受老。三者已老，不得不受病。四者已T 0577a04病，不得不受死。」

於是世尊即說偈言：T 0577a05

SC Verse 12Verse 1.12「非空非海中，　　非入山石間，T 0577a06
無有地方所，　　脫之不受死。T 0577a07

SC Verse 13Verse 1.13是務是吾作，　　當作令致是，T 0577a08
人為此躁擾，　　履踐老死憂。T 0577a09

SC Verse 14Verse 1.14知此能自靜，　　如是見生盡，T 0577a10
比丘厭魔兵，　　從生死得度。」T 0577a11

王聞佛言歎曰：「善哉！誠如尊教，四人避對一T 0577a12人已死，祿命有分餘復然矣。」群臣從官莫不T 0577a13信受。

Beal 1The first parable in this section relates that Śakra having on one occasion been conceived in the household of a potter, as the offspring of the female ass that turned the mill, the ass, overjoyed at the prospect of progeny, kicked her heels up, and broke all the pitchers and pots which the master had made. On this the man, taking a stick, belaboured the beast to such a degree, that the newly-formed foetus was destroyed, and the prospect of offspring cut off. On which occasion Buddha repeated these lines—

“Whatever exists (sanskāra) is without endurance. And hence the terms “flourishing" and “decaying.” A man is born, and then he dies. Oh, the happiness of escaping from this condition! For the life of men is but as the earthen vessels made in a potter's mill; formed with such care, they are all destined to destruction.”

Śakra, having heard these verses, was enabled to enter on the first path of the Buddhist profession, and obtained peace.

Beal 2On a certain occasion Buddha was residing in the country of Śrāvastī (Sewet). The Rāja Prasenajit had been celebrating the funeral obsequies of the queen-mother, aged more than ninety years. On his return, he came to the place where Buddha was and saluted him. On this the great teacher spake thus (after inquiring respecting the occasion of the visit): “There are four things, O Rāja! which from the first till now have been the causes of constant anxiety and fear to men—the fear of old age, of disease, of death, and of grief consequent on death. Alas! the life of man is but as the perishing things we see around us; to-day they flourish, to-morrow they are gone. Just as the waters of the five rivers are ever flowing on without cessation day and night, such is the case with man—his life is ever ebbing away.” And then the Honoured of the world spoke these words and said—

“As the waters of a river ever hasten on and flow away, and once gone, never return, such is the life of man. That which is gone knows not any return.”

Buddha having further expounded this subject, the King and his attendants dismissed their grief, and, filled with joy, entered the “Paths.”

Beal 3On a certain occasion, when Buddha was dwelling in the Bamboo Garden near Rājagriha, he had been preaching in the city, and was returning homewards with his followers when he met a man driving a herd of fat and sleek cattle towards the gates of the town. On this the Honoured of the world took up the subject, and spake as follows:—

“As a man with his staff in his hand goes along tending and pasturing the cattle, so are old age and death, they also watch over the life that perishes; and of all they watch over, there is not one, of whatever class, man or woman, rich or poor, but in the end shall decay and disappear. Every day and night takes from the little space given to each one born; there is the gradual decay of a few years and all is gone, as the waters of a pool are cut off (or exhausted).”

Buddha having arrived at the grove, and having washed his feet and arranged his robes, sat down; on this occasion Ānanda respectfully asked him to explain the verses he had just repeated, on which the Honoured of the world related that the master of the oxen he had just seen sent them forth day by day to pasture and feed, in order that when fattened and well conditioned they might be killed one by one. “Such,” he added, “is the fate of all that lives; it is thus it flourishes for a moment and then dies.” On this upwards of two hundred of the hearers obtained spiritual powers, and became Rahats.”

Beal 4On one occasion when Buddha was residing at Śrāvastī, in the Garden of Anāthapindada, a certain Brahmachārin, who had lost an only daughter, about fourteen or fifteen years of age, very beautiful and much beloved, being nearly deprived of reason through grief, having heard tidings of the wisdom of the holy one (Buddha), came to him where he was, and laid bare the cause of his unhappiness, on which the teacher took up his discourse, and said—"There are four things in the world, Brahmachārin! which cannot permanently last, and what are the four? Thinking we have obtained something: that will last, it must needs be we find that it will not continue. Being rich, it must needs be poverty will come. Being united and agreed, there will be division and separation. Being strong and hale, yet there will come death" And then the Honoured of the world added these lines—

“That which appears permanent will perish; that which is high will be brought low; where there is agreement, there will come division; and where there is birth, there will be death."

On this the Brahmachārin received enlightenment, and having assumed the robes and tonsure of a Bhikshu, he quickly became a Rahat.

Beal 5Once when Buddha was residing in the Gridhrakūta Mountain, near Rājagriha, there was a certain famous courtezan in the city, called “Lien-hwa" (Pundarī, or Padma) most beautiful in form, and incomparable for grace. This woman, wearied of her mode of life, resolved to join herself to Buddha and become a Bhikshunī. Accordingly she proceeded towards the place where he was, and having half ascended the mountain, she halted awhile at a fountain of water to drink; whilst lifting the water to her mouth she saw her face reflected in the fountain, and she could not but observe her own incomparable beauty, the delicacy of her complexion, her rosy hair, her graceful figure. On seeing herself thus she altered her mind, and said—"Shall one born so beautiful as I am go out of the world and become a recluse?— no! rather let me have my fill of pleasure and be satisfied"—on this she made ready to turn back and go home. But in the meantime Buddha, seeing the circumstance, and knowing that Pundarī was in a condition to be saved (converted), transformed himself at once into a beautiful woman, infinitely more charming than Pundarī. Meeting as they went, the courtezan was amazed at the beauty of the strange woman, and asked her, “Whence come you, fair one? and where dwell your kindred? and why do you travel thus alone without attendants?” On which the stranger replied, “I am returning to yonder city, and though we be not acquainted, let us join company and go together.” On this they went on their way till they came to a certain fountain on the road, where they sat down. At length, the conversation having ceased, the strange beauty, resting herself against the knees of Pundarī, fell asleep. After a time the courtezan, looking down on her friend, was amazed to behold her form entirely changed; she had become loathsome as a corpse, her face pallid, her teeth gone, the hair fallen from her head, hateful insects feeding on her flesh. Frightened and aghast at the sight, Pundarī hastened away from the spot, and as she exclaimed “How transient is human beauty!” she hurried back again in the direction of Buddha's dwelling-place, and having arrived, cast herself prostrate at his feet, and related to him what she had seen, on which Buddha addressed her thus—"There are four things, Pundarī, which must ever cause sadness and disappointment. That one, however beautiful, must yet become old; that one, however firmly established, must die; that one bound in closest ties of relationship and affection, must yet be separated from those he loves; and that wealth, heaped up in ever such profusion, must yet be scattered and lost.” And then the World-honoured added these lines, and said—

“Old age brings with it loss of all bodily attraction; through decay and disease a man perishes; his body bent, and his flesh withered, this is the end of life. What use is this body when it lies rotting beside the flowings of the Ganges? It is but the prison-house of disease, and of the pains of old age and death. To delight in pleasure, and to be greedy after self-indulgence, is but to increase the load of sin, forgetting the great change that must come, and the inconstancy of human life. With no son to depend upon, without father or brother; Death pressing at the door—without a friend (relation) to look to for aid.”

The courtezan having heard these words, was able to see that life is but as the flower, that there is nought permanent but Nirvāna, and so she requested permission to become a Bhikshunī, which being readily granted, she assumed the robes and the tonsure, and soon became a Rahat, and all the rest who heard the words of Buddha were filled with inexpressible joy.

Beal 6In days of old when Buddha was dwelling in the Bamboo Garden near Rājagriha, preaching the Law, there was a certain Brahmachārin and his three brothers, who had obtained spiritual perception, and thereby knew that after seven days they would have to die. On which they said—"By our spiritual power we can overturn heaven and earth, touch the sun and moon, move mountains, and check the flowing torrent, but yet after all we cannot arrest death.” Then one said, “I will seek out in the depths of ocean this Demon of inconstancy and destroy him.” Another said, “I will rend Mount Sumeru in twain, and enter there to seek this Demon of inconstancy to destroy him.” Another said, “I will mount into remotest space to seek the Demon of inconstancy and destroy him.” Another said, “I will enter the bowels of the earth to seek him and destroy him.” The King of the country having heard of these men, came to Buddha to inquire respecting the point, on which the Honoured of the world explained that there were four things which, whilst we are in the world (yin), cannot be escaped. 1st. It is impossible to avoid birth in some form or other; 2d, Having been born it is impossible to escape old age; 3d, When old, it is impossible to escape infirmity and disease; 4th, Under these circumstances, it is impossible to escape death—and then he added these verses and said—

“Neither in space, nor in the depths of ocean, nor in the hidden fastness of the mountain, nor in any other place can death be escaped. It is by knowing this and reflecting upon it that the Bhikshu is able to overthrow the army of Māra and obtain deliverance from birth and death.”