四分律行事鈔資持記 3.611

3.611

八中。引論名別，則知此法，不必塚墓。十利中，前四想者，想即是觀，初無常想者，一切有為法有二種：一眾生，二國土（即有情無情也）；是二皆新新生滅，故無常也；乃至別歷色心陰界入等，一一皆然；由對死境，觀行現前；是故論中，竝標常字；《智論》云：因是屍故，觀一切法，易得無常相是也。二死想者，謂一期果報，常為二種死之所逐（分段死、變易死），則出息不報入息也。三不淨者，觀自他身內有三十六物（如《戒疏》說），外則九孔惡露常流；從生至終，無一淨也。四不可樂者，觀二種世間：一者眾生，二者國土；皆有過惡，無可樂也。（上竝依《法界次第》釋。）五謂因觀死屍，即於顏色心不繫故。六傷其世相。七因悲不樂。十常見死屍，無餘怖故。

In [the explanation of] the eighth: Citing the śāstra with a different name shows that this practice need not be restricted to charnel grounds. Among the ten benefits, the first four are perceptions, where "perception" means contemplation. First, the perception of impermanence: All conditioned phenomena are of two kinds—first, sentient beings; second, the physical world (namely, the sentient and the insentient). Both arise and perish anew in every moment, hence they are impermanent; and so forth, contemplating individually through form, mind, aggregates, realms, and entrances, every single one is thus. Because one confronts the circumstance of death, the practice of contemplation appears before one. For this reason, in the treatise, all are labeled with the character "constancy." The Mahāprajñāpāramitōpadeśa says: "Because of this corpse, when contemplating all phenomena, it is easy to attain the mark of impermanence"—this is it. Second, the perception of death means that within a single lifespan of fruition-retribution, one is constantly pursued by two kinds of death (fragmentary death and transformational death), so that the outgoing breath does not guarantee the incoming breath. Third, [the perception of] impurity: Contemplating the thirty-six substances inside one's own and others' bodies (as explained in the Precept Commentary), and externally the nine orifices constantly discharging foul impurities; from birth to death, not a single part is pure. Fourth, [the perception of] the lack of delight: Contemplating the two kinds of world—first, sentient beings; second, the physical world; both possess faults and evils, offering nothing to take delight in. (All the above are explained according to the Order of the Dharma Realm.) Fifth means that because of contemplating corpses, one's mind is not attached to bodily form. Sixth, being moved to sorrow by worldly marks. Seventh, not feeling joy on account of sadness. Tenth, constantly seeing corpses, one has no remaining fear.