大方廣佛華嚴經隨疏演義鈔 44.68

44.68

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.