..續本文上一頁, through their happiness, secure.
(3) This conglomeration of things from dead bodies, like hair of the head and hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean.
(4) Death, the destruction of the faculty of life, will come to all beings. Death is certain, but life is not.
此四護衛禅，隨念於佛陀，隨念於慈愛，隨念於不淨，隨念於死亡，行者之護衛，應常觀修之。
(1) 佛陀無有諸汙垢，自證無上正等覺，善巧開導于衆生，自悟悟他證菩提。
(2) 一切衆生、人、非人、畜生等皆要快樂，願他們都得安樂，並得最大的幸福。
(3) 死屍的各個部位，如頭發和體毛等，身內不淨臭無比，不同形、色皆不淨。
(4) 死亡毀滅衆生命，凡是出生下來的，未來必將會死去。生命不是永恒的，死亡才是永恒的。
Recollection on the thirty-two parts of the body 叁十二身分
Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino, atthi imasmim kāye: kesā, lomā, nakhā, dantā, taco, mamsam, nahārū, atthī, atthiminjam, vakkam, yakanam, kilomakam, pihakam, papphāsam, antam, antagunam, udariyam, karīsam, pittam, semham, pubbo, lohitam, sedo, medo, assu, vasā, khelo, singhānika, lasikā, muttam. Imameva kāyam, uddham pādatalā, adho kesamatthakā, tacapariyantam, pūrannānappakārassa asucino.
In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities, these are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large gut, small gut, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, skin grease, spittle, snot, oil of the joints, urine. In this very body, from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities. (DN 2)
這個身體，從腳跟上，從頭頂下，為皮所包，充滿不淨，這身體有：發、毛、爪、齒、皮、肉、腱、骨、骨髓、腎髒、心髒、肝髒、肋膜、脾髒、肺髒、大腸、小腸、胃中物、糞、腦。膽汁、痰、膿、血、汗、脂、淚、膏、唾、涕、關節滑液、尿。這個身體，從腳跟上，從頭頂下，為皮所包，充滿不淨。(長部2)
Life ends in death 生命歸結於死亡
Passa cittakatam bimbam, arukāyam samussitam,
Aturam bahusankappam, yassa n”atthi dhuvam thiti.
Parijinnam idam rūpam, roganiddham pabhanguram,
Bhijjati putisandeho, maranantam hi jīvitam.
Yān imāni apatthāni, alāpūneva sārade,
Kāpotakāni atthīni, tāni disvāna kā rati.
Atthīnam nagaram katam, mamsalohitalepanam,
Yattha jarā ca maccū ca, māno makkho ca ohito.
Seeing this beautiful body, a mass of sores, a congeries,
Much considered but miserable, where nothing is stable, nothing persists.
All decrepit is this body, diseases” nest and frail,
This foul mass is broken up, for life does end in death.
These dove-hued bones scattered in fall,
Like long white gourds, what joy in seeing them
This city”s made of bones, plastered with flesh and blood,
Within are stored decay and death, besmearing and conceit. (Dhp 147-150)
觀此粉飾身，瘡肉與骨聚，身病心妄想，無常不久存。
形勞衰老身，病巢易敗壞，穢身必腐散，有生終歸死。
如彼葫蘆瓜，秋至而散棄，骸骨變灰白，觀此有何樂？
骨架爲城廓，血肉作塗飾，蘊藏老病死，憍慢與虛僞。(南傳法句經147-150偈)
Paticcasamuppada Patha (Dependent Origination) 緣起法
Avijjāpaccayā sankhārā, sankhārapaccayā viññānam, viññānapaccayā nāmarūpam, nāmarūpapaccayā salāyatanam, salāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā tanhā, tanhāpaccayā upādānam, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaranam, sokaparidevadukkha domanassa”upāyāsā sambhavanti. Evametassa kevalassa dukkha kkhandhassa samudayo hoti.
Through ignorance as a requisite condition comes formation, through formations as a requisite condition comes consciousness, through consciousness as a requisite condition comes namarupa (name and form), through namarupa as a requisite condition come the six sense doors, through the six sense doors as a requisite condition comes contact, through contact as a requisite condition comes feeling, through feeling as a requisite condition comes craving, through craving as a requisite condition comes clinging, through clinging as a requisite condition comes becoming, through becoming as a requisite co…
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