大方廣佛華嚴經疏 19.8

19.8

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.