大般涅槃經義記 5.99

5.99

次觀死苦，於中初問，次辯，後結。辯中，初有十二復次廣顯死過，下有十句辯其死相。死者是其害身之所名「嶮難處」，無物自資可以超度名「無資糧」，一死長往名「去處遠」，無人將送名「無伴侶」。一受身已運運趣死，無時暫停，名為「常行」，未測近遠名「不知邊際」；亦可凡夫受身恒死名為常行，多少難測名不知邊際。一入死分，昏沈難出，名為「深邃」。諸根滅壞，六識無用，故曰「幽闇無有燈明」。命盡便死，無所由從，是故名為「入無門戶」。死不離身，名「有處所」。最後一念，命盡之時無所覺者，名「無痛處」。世醫拱手，名「不可治」。向之難裁，名「無所止」。時至必遷，名「不得脫」。此人身死，不滅他陰，名「無破壞」。世人見者，莫不憂怖，名「見愁毒」。死滅無處，更無異相惡色可生，名「非惡色」。見者驚恐，名「令人怖」。身終即死，名「在身邊」。時分難測，名「不覺知」。結中，還初結其死苦，後結觀心。

Next is the contemplation of the suffering of death, wherein there is first an interrogation, next an explanation, and finally a conclusion. Within the explanation, there are initially twelve 'moreovers' that extensively reveal the faults of death; below, there are ten clauses explaining the marks of death. Death being the place where the body is harmed is called a 'perilous and difficult place'. Having nothing of one's own to sustain oneself to cross over is called 'without provisions'. Once dead, departing forever is called 'the place to go is far away'. Having no one to escort one is called 'without companions'. Once receiving a body, proceeding moment by moment toward death without pausing for a moment is called 'always travelling'; not fathoming whether it is near or far is called 'not knowing the boundaries'—or it may be that ordinary beings receiving bodies are constantly dying, which is called 'always travelling', and its quantity being difficult to fathom is called 'not knowing the boundaries'. Once entering the division of death, being dim and heavy and difficult to emerge from is called 'deep and profound'. When the sense faculties are extinguished and destroyed, the six consciousnesses are of no use, and hence it is said, 'dark and without any lamp light'. When life ends, one dies immediately, having nowhere to follow, and for this reason it is called 'entering without doors or gateways'. Death not departing from the body is called 'having a location'. In the final thought-moment, when life ends, there is nothing perceived, which is called 'having no place of pain'. Worldly physicians folding their arms is called 'incurable'. Facing it, it is difficult to check, which is called 'having nowhere to halt'. When the time arrives, one must transition, which is called 'unable to escape'. When this person's body dies, it does not destroy another's aggregates, which is called 'without destruction'. When people of the world see it, none fail to grieve and fear, which is called 'seeing sorrow and distress'. When death extinguishes without a trace, no different mark or foul appearance can arise again, which is called 'not a foul appearance'. When onlookers are startled and terrified, it is called 'causing people to fear'. When the body ends, one immediately dies, which is called 'beside the body'. Its timing being difficult to fathom is called 'imperceptible'. In the conclusion, it again first concludes the suffering of death, and then concludes the contemplating mind.