“Ru Chun” Gatha on Contemplating Impermanence

Disdaining that wealth and treasure were too little, one spares no effort to journey ten thousand miles. When impermanence arrives, one dies a stranger in a foreign land.

When wealth and treasure have accumulated in abundance, the time of closing one's eyes arrives. A lifetime of great striving—yet at death, both self and possessions are left empty.

Even with immeasurable treasure, one cannot redeem one's own life.

In pursuit of the merit of generals and ministers, one fears not that ten thousand bones may wither. Where are those generals and ministers now? Only desolate tombs on barren hills can be seen.

Heroes such as Xiang Yu—his hegemonic enterprise turned to emptiness in a blink. The First Emperor of Qin, who dominated the world, had no lifespan as enduring as metal and stone.

Even relying on his power and influence, he could not avoid the severing of his precious life.

Beautiful women, so loving and affectionate—the Tang Emperor favored three thousand of them. Thinking this most extraordinary, it was in truth no more than a flower in the sky, an illusion.

When great calamity loomed, the fair beauty became the source of disaster. For the sake of his realm, the sovereign's consort died before the horses.

Had the consort lived long, would love not have waned as her beauty faded?

Serving others by means of one's beauty—how long can that win favor? Better to lack a jade-like face, and thus not invite calamity upon oneself.

What is romantic love? It is merely a feeling. Because worldly people crave and cling to it, the cycle of the six realms of rebirth continues.

The bodhisattva, with skillful means, teaches people to practice prajñā. Do not seek worldly dharmas—that is inverted thinking.

One should study the Four Noble Truths and eradicate the view of self (satkāya-dṛṣṭi) as soon as possible. Not falling into the three evil realms—that is what is most practical.

Cultivate much merit, for that is the provision for the Path. Let the six faculties make few grasping pursuits, and let the mind often contemplate the Dharma.

Deeply cultivate meditative concentration (dhyāna and samādhi), and contemplative practice (vipaśyanā-caryā) will give rise to wisdom. The bodhisattva's heart is earnest and sincere, and the disciples are ever grateful.

One should be ever more diligent and vigorous, so as not to fail the bodhisattva's kindness. May we attain liberation soon, and, having learned from the Buddha, deliver sentient beings.