大方廣佛華嚴經疏 19.8

19.8

第三廣陳修相，即尋伺觀也。十法即為十段。前六通染，是故但約染淨相違，名非梵行，亦不析破彼法自體。後四唯淨，順於梵行故，分析體空何有梵行。十中，各先總牒觀境、後以十事徵顯其非。今初，身具中，一非善者，身通不善，體非順理；梵行善性，體能順理。二法既殊，明身非梵行。梵行何在？他皆倣此。當知梵行之言貫通諸句。二體是無記，非可軌法。三飲食資成。四自相臭惡。五自性不淨。六種子住處等皆悉可厭。七四蛇違反。八業惑所依故。九是身無知，又要當死，究竟不淨故。十八萬戶蟲，戶有九億，全以蟲聚成其身故。今此梵行體是可軌，性能澄淨芬馨清潔，賢聖所欣順法順教，體無雜染，與智相應眾善集成。彼豈當是？於十事求，梵行叵得，當知梵行離相離性。下九準之。

Third, broadly setting forth the marks of cultivation, which is contemplation through gross investigation and subtle examination (vitarka and vicāra). The ten dharmas constitute ten sections. The first six share in defilement; therefore, merely on the basis that defilement and purity are mutually opposed, they are called non-pure practice, nor does one analyze and demolish the intrinsic essence of those dharmas. The latter four are solely pure; because they accord with pure practice, when one analyzes their essence as empty, how could there be pure practice? In each of the ten, one first takes up the objective sphere of contemplation in summary, and then uses ten matters to examine and reveal its error. Now first, among the bodily elements: (1) not good: the body shares in what is unvirtuous and its essence does not accord with noumenon; pure practice is of a good nature and its essence can accord with noumenon. Since the two dharmas are different, it is clear that the body is not pure practice. Where is pure practice? The others all follow this model. One should know that the words "pure practice" run through all the clauses. (2) Its essence is indeterminate (avyākṛta) and not a rule-governed dharma. (3) It is sustained by food and drink. (4) Its own mark is foul and evil. (5) Its intrinsic nature is impure. (6) Its seed, dwelling place, and so forth are all loathsome. (7) The four vipers [of the elements] conflict with one another. (8) It is that upon which karma and afflictions depend. (9) This body lacks sentience and, furthermore, must inevitably die, being ultimately impure. (10) There are eighty thousand families of worms, with nine hundred million in each family, because the body is formed entirely of an aggregation of worms. Now, the essence of this pure practice can serve as a rule; its nature is clear, pure, fragrant, and clean; it is delighted in by the worthy and noble, acceding with Dharma and acceding with teaching; its essence is unmixed with defilement, corresponding with wisdom and constituted by all virtues. How could that [body] be it? Seeking in these ten matters, pure practice cannot be found; one should know that pure practice is free from marks and free from nature. The subsequent nine follow this.