[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 60.94 # 大方廣佛華嚴經隨疏演義鈔 60.94 大方廣佛華嚴經隨疏演義鈔 60.94 - **Language:** Classical Chinese ### [60.94](https://indike.org/pramana/in.bauddha.taisho.1736.60.94) 疏「別中九句約生老病死」者。科文即為四段：初四約死、次二約資生、第七約老、後二約病。而生過不約，人所愛故，略而無之。就總相言，約生老病死。又生一種，含在資生等中，以諸增長位總名生故。又此四段亦攝八苦，二即求不得苦，死兼愛別離苦，病中有怨憎會苦，五盛陰苦通在於四。今初死苦，望之遠近故有四句。初言「未至」者，自少及長皆歸死門，一息尚還假言未至，臨風微燭何所依憑。文殊云：「生死有畏菩薩，當何所依？」淨名答云：「菩薩於生死畏中，當依如來功德之力。凡夫無此，故無所依。」二死時將臨名為既至，故《無常經》云「云何保形命，不覺死來侵。」三死相現前者，諸識昏昧六腑空虛，餘息淹淹心魂悄悄，或隨業報中陰現前，內識外身皆有死相，陰轉死相即曰中間，難向死門故多涕泗。四正捨命，風刀解體，故曰「分散」。氣絕神逝，名捨命時。故《無常經》云「命根氣欲盡，支節悉分離，眾苦與死俱。此時徒歎恨，兩目俱翻上。死刀隨業下，意想並慞惶，無能相救濟。」五根已苦不能安排，將前憂悲隨逐於苦增心熱惱。言「同住」者，即是與心相應義也，明此死人但與憂悲苦惱同住故。六地云「死時別離，愚迷貪戀，心胸煩悶，為愁涕泗，咨嗟為歎。」在五根為苦，在意地為憂，憂苦轉多為惱。若準《涅槃》，直觀於死，自有十義。云夫死者於險難處無有資糧，去處懸遠無有伴侶，晝夜常行不知邊際，深邃幽暗無有燈明，入無門戶而有處所，雖無痛處不可療治，往無遮止到不得脫，無所破壞見者愁毒，雖非惡色而令人怖，致在身邊不可覺知。 > Regarding the commentary's "In the specific \[explanation\], nine lines concern birth, old age, sickness, and death": The analytical outline is divided into four sections: the first four concern death, the next two concern the necessities of life, the seventh concerns old age, and the last two concern sickness. The fault of birth is not addressed because it is loved by people, so it is omitted and absent. Speaking in terms of general characteristics, they concern birth, old age, sickness, and death. Furthermore, the single item of birth is subsumed within the necessities of life and the rest, because all stages of growth and increase are collectively called birth. Moreover, these four sections also subsume the eight sufferings: the second \[section\] is the suffering of not getting what one seeks; death encompasses the suffering of separation from what is loved; within sickness there is the suffering of meeting what is hated; and the suffering of the five clinging-aggregates is common to all four. Now, first, regarding the suffering of death: viewed in terms of its distance or proximity, there are four lines. First, as for "not yet arrived": from youth to maturity, all return to the gate of death; as long as a single breath still returns, one conventionally says it has "not yet arrived," yet like a flickering candle facing the wind, what can it rely upon? Mañjuśrī asked: "On what should a bodhisattva who fears saṃsāra rely?" Vimalakīrti replied: "A bodhisattva in the midst of the fear of saṃsāra should rely on the power of the Tathāgata's merit. Ordinary beings lack this, so they have nothing to rely upon." Second, when the time of death is imminent, it is called "already arrived"; hence the Anityatāsūtra says: "How can one protect one's physical life, unaware that death comes encroaching?" Third, as for "the signs of death appearing": the consciousnesses are darkened and the six internal organs are empty; the remaining breath is faint and the soul is terrified; or according to karmic retribution the intermediate state appears; both inner consciousness and outer body exhibit the signs of death; the intermediate state is called "in between" death signs; facing the arduous gate of death, there are many tears and weeping. Fourth, at the very moment of abandoning life, the wind-knives dismember the body, hence it is said to be "dispersed." When the breath ceases and the spirit departs, this is called the time of abandoning life. Thus the Anityatāsūtra says: "When the life-faculty and breath are about to expire, the joints and limbs all separate, and manifold sufferings accompany death. At this time, regrets and laments are in vain, and both eyes roll upward. The knife of death falls according to karma, thoughts and notions are alarmed and panic-stricken, and no one can rescue or save them." The five faculties already suffer and cannot be regulated, adding former grief and sorrow to the suffering, increasing the heart's burning distress. As for "dwelling together," this means being associated with the mind, explaining that this dying person dwells only together with grief, sorrow, suffering, and distress. The Sixth Ground says: "At the time of death there is separation; muddled and clinging in attachment, the heart and chest are troubled and distressed; weeping with tears is grief, and groaning and sighing is lamentation." In the five faculties it is suffering; in the mental ground it is grief; when grief and suffering intensify, they become distress. If one relies on the Nirvāṇa \[Sūtra\], directly contemplating death inherently possesses ten meanings. It says: for one who dies, in perilous places there are no provisions; the destination is far off without companions; traveling constantly day and night, knowing no bounds; deep, profound, and dark, without lamp or light; entering without doors or gates yet having a location; though there is no painful spot, it cannot be cured; going without impediment, once arrived one cannot escape; destroying nothing, yet those who see it are grieved and poisoned; though not an ugly form, it makes people fearful; and placed right beside one's body, it cannot be perceived. > — English (machine translation) (machine translation) - [Previous: 60.93](https://indike.org/pramana/in.bauddha.taisho.1736.60.93) - [Next: 60.95](https://indike.org/pramana/in.bauddha.taisho.1736.60.95) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.1736.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.60.94) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.47.11) — 道世, Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.9.60) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.60.94](https://indike.org/pramana/in.bauddha.taisho.1736.60.94) · Pramāṇa