大方廣佛華嚴經隨疏演義鈔 44.68

44.68

疏「又垢穢形是內污穢不淨」者，然有二種：一內、二外。論云「云何依內污穢不淨？謂身中髮毛爪齒、塵垢皮肉、骸骨筋脈、心膽肝肺、大腸小腸、生藏熟藏、肚胃脾腎、膿血熱痔、肪膏肌髓、腦膜涕唾、淚汗屎尿，如是等類名為依內。」釋曰：此亦三十六物也。論「外謂青瘀、或復膿爛、或復變壞、或復𮌨脹、或復食噉、或復變赤、或復散壞、或骨或鎖、或尿所作、或唾所作、或涕所作、或血所塗、或膿所塗、或便穢處，如是等類名為依外污穢不淨。」二「苦觸不淨」，論云「謂順苦受觸為緣所生，若身若心、若不平等受。受所攝如是，名為苦觸不淨。」三「下劣不淨」者，論云「謂最下劣事、最下劣界，所謂欲界，除此更無極下劣最極鄙穢。餘界可知。如是名為下劣不淨。」四觀待不淨者，論云「謂如有一劣清淨事，觀待其餘勝清淨事，便似不淨。如待無色勝清淨事，色界諸法便似不淨。觀待薩迦耶寂滅涅槃，乃至有頂皆似不淨。如是等類名為觀待不淨。」五煩惱不淨，論云「謂三界所有一切結縛隨眠煩惱纏」。六「違壞不淨」，謂五取蘊無常故，恒不可保信，是變壞法，是故靜慮無色皆名不淨。釋曰：今疏隨勝已略配竟，但觀所引論文，自然明了。

Regarding the commentary's statement, "Furthermore, defiled forms are internal foul impurities": there are two kinds: first, internal; second, external. The treatise says: "What is impurity based on internal defilement? It refers to, within the body, hair of the head, hair of the body, nails, teeth, grime, skin, flesh, skeleton, sinews, vessels, heart, gallbladder, liver, lungs, large intestine, small intestine, fresh food receptacle, digested food receptacle, belly, stomach, spleen, kidneys, pus, blood, feverish hemorrhoids, grease, fat, muscle, marrow, brain, membranes, nasal mucus, saliva, tears, sweat, feces, and urine—classes such as these are called based on the internal." In explanation: these are also thirty-six substances. The treatise states: "External refers to blue-black discoloration, or purulent festering, or decomposition, or swelling, or being devoured, or turning red, or scattering and destruction, or bones, or a chain [of bones], or what is caused by urine, or what is caused by saliva, or what is caused by nasal mucus, or what is smeared with blood, or what is smeared with pus, or places of fecal filth—classes such as these are called based on external foul impurities." Second, "impurity of painful contact": the treatise says, "It refers to what arises with contact conducive to painful feeling as condition, whether of body or mind, or non-equanimous feeling. What is subsumed under feeling in this way is called the impurity of painful contact." Third, "impurity of the inferior": the treatise says, "It refers to the most inferior things and the most inferior realm, namely the desire realm; other than this there is nothing exceedingly inferior or most utterly vile. The remaining realms may be understood accordingly. Such is called the impurity of the inferior." Fourth, "impurity by comparison": the treatise says, "It refers to when there is an inferior pure thing which, when compared to other superior pure things, appears impure. Just as compared to superior pure things of the formless [realm], phenomena of the form realm appear impure. Compared to nirvāṇa as the cessation of the satkāya, even up to the summit of existence, all appear impure. Classes such as these are called impurity by comparison." Fifth, "impurity of afflictions": the treatise says, "It refers to all fetters, bonds, latencies, afflictions, and entanglements in the three realms." Sixth, "impurity of disintegration": because the five grasping aggregates are impermanent, they can never be relied upon; they are phenomena subject to change and destruction; therefore, both dhyāna and the formless [realms] are called impure. In explanation: now the commentary has briefly matched these according to the prominent aspects; one need only examine the cited treatise text for it to become naturally clear.