大乘義章 13.71

13.71

第一辨相。九想云何？第一死想行者，為欲破婬欲賊，先觀死想。見人死時，言語辭別，出息不返，忽然便死。念我當然，所愛亦爾。用呵煩惱。第二脹想。見屍膖脹，如韋囊中風，異於本形。念我當然，所愛亦爾。用呵貪欲。三青淤想。見彼死屍，風吹日曝色變青淤，壞本形色。念我當然，所愛亦爾。四膿爛想。見彼死屍，青淤已後不久膿爛，臭弊可惡。念我當然，所愛亦爾。五者壞想。觀彼死屍，風日轉大，破壞在地，膿血流出。念已當然，所愛亦爾。六血塗想。死屍壞已，血肉塗漫。念已當然，所愛亦爾。七蟲食想。觀彼死屍不燒不埋，棄之曠野，為諸蟲狩之所食噉。見己身自方亦類，所愛亦爾。八骨鏁想。彼肉既盡，唯見骨鏁共相連柱。九分散想。殘筋既斷，骨鏁分離，名分散想。《大智論》中少一死想，加一燒想。見彼殘骨為火所燒，終成灰燼。忖己當然，所愛亦爾。問曰：彼論何故除死？彼以初死形色未變，猶取淨相，為是不說（此一門竟）。

First, distinguishing the characteristics. What are the nine notions? First, the notion of death: to destroy the bandit of sensual lust, the practitioner first contemplates the notion of death. Seeing a person at the time of death, speaking words of farewell, the out-breath not returning, suddenly dying, one reflects, 'My own body will certainly be like this, and so will the one I cherish.' One uses this to rebuke defilements. Second, the notion of bloating: seeing the corpse swell and bloat, like a leather bag filled with wind, different from its original form, one reflects, 'My own body will certainly be like this, and so will the one I cherish.' One uses this to rebuke covetous desire. Third, the notion of lividity: seeing that corpse blown by the wind and dried by the sun, its color turning livid and blue-black, ruining its original form and color, one reflects, 'My own body will certainly be like this, and so will the one I cherish.' Fourth, the notion of festering: seeing that corpse, not long after turning livid, festering with pus, foul-smelling, ruined, and repulsive, one reflects, 'My own body will certainly be like this, and so will the one I cherish.' Fifth, the notion of destruction: contemplating that corpse, as wind and sun increase, broken apart upon the ground, with pus and blood flowing out, one reflects, 'My own body will certainly be like this, and so will the one I cherish.' Sixth, the notion of blood-smeared [flesh]: after the corpse is broken, blood and flesh are smeared everywhere. One reflects, 'My own body will certainly be like this, and so will the one I cherish.' Seventh, the notion of being eaten by worms: contemplating that corpse, neither cremated nor buried, abandoned in an open wasteland, being eaten by worms and beasts; seeing one's own body as comparable to this, and so with the one cherished. Eighth, the notion of a skeleton: the flesh already consumed, one sees only the skeleton linked together. Ninth, the notion of dispersion: the remaining sinews broken, the skeleton falls apart and scatters; this is called the notion of dispersion. In the *Mahāprajñāpāramitopadeśa* (*Dazhidulun*), the notion of death is omitted, and the notion of burning is added: seeing those remaining bones burned by fire, ultimately turning to ash, one ponders that oneself will certainly be like this, and so will the one cherished. Question: Why does that treatise eliminate death? Because upon initial death the form and color have not yet changed, and one might still grasp at pure characteristics; for this reason, it is not mentioned (this concludes the first section).