大般涅槃經義記 6.322

6.322

就觀身中，「凡夫常當觀二十事」總以標舉，次別顯之。二十事中，前十四句觀身無其第一義樂、具足諸苦，後六觀己迷或顛倒。前十四句相從為四，初二觀己無第一義樂，「我此身中空無無漏」無無漏果，「空無善本」無無漏因；次二觀身具足諸苦，「我此生死未得調順」有生死因，不能捨惡名未調順，「墮墜深坑無處不畏」有生死果，沈沒三塗名墮深坑，於人天中受身皆苦，以是義故無處不畏。次二對前第一義樂教起求心，「以何方便得見佛性」求其觀行，「云何修定得見佛性」求其止行。又復前句求隨有行，云何修定求入寂行。下八對前具足諸苦，教生厭心，於中前七教觀重苦，後之一句教觀深苦。就前七中，「生死常苦，無常、我、淨」教觀生死之通過也，「八難」已下教觀生死之別過也。「八難難離」是障道過，「恒為怨」等是輪轉過。於中，前二明人天中輪轉之過，「恒為怨逐」明共有障，五陰是怨，生便有定故言恒逐，「無法遮有」彰其無治。後之三句明三塗中輪轉之過，「三惡未脫」有三塗果；「具惡邪見，未度逆津」有三塗因。具惡邪見，有煩惱也；未度逆津，有惡業也。邪見五逆，三塗定因，是故偏舉。前明重苦，「生死無際，未得其邊」明深苦也。

In contemplating the body, "an ordinary person should always contemplate twenty matters" generally marks and introduces it; next it is shown individually. Among the twenty matters, the first fourteen clauses contemplate the body as lacking ultimate joy and as replete with all kinds of suffering; the latter six contemplate oneself as deluded and confused, and inverted. The first fourteen clauses group together into four: the first two contemplate oneself as lacking ultimate joy—"in this body of mine there is an utter void of the uncontaminated" means lacking the uncontaminated fruit; "an utter void of good roots" means lacking the uncontaminated cause. The next two contemplate the body as replete with all kinds of suffering—"this saṃsāra of mine has not yet been subdued" means possessing the cause of saṃsāra, being unable to abandon evil is called "not yet subdued"; "falling into a deep abyss, there is nowhere that is not terrifying" means possessing the fruit of saṃsāra, sinking into the three wretched realms is called "falling into a deep abyss"; receiving a body among humans and devas is entirely suffering, and for this reason there is nowhere that is not terrifying. The next two, in response to the preceding ultimate joy, teach the arising of an aspiring mind—"by what expedient means can one see the buddha-nature?" seeks the practice of contemplation (vipaśyanā); "how should one cultivate samādhi to see the buddha-nature?" seeks the practice of calm (śamatha). Furthermore, the preceding clause seeks practice conforming with existence, while "how should one cultivate samādhi" seeks practice entering quiescence. The eight below, in response to the preceding repletion with all kinds of suffering, teach the generation of a mind of revulsion; therein, the first seven teach contemplation of grave suffering, and the last clause teaches contemplation of profound suffering. In the first seven: "saṃsāra is constantly painful, impermanent, non-self, and impure" teaches contemplation of the general faults of saṃsāra; from "eight difficulties" onward teaches contemplation of the specific faults of saṃsāra. "The eight difficulties are hard to escape" is the fault of obstructing the path; "constantly pursued by enemies," etc., are the faults of transmigration. Therein, the first two clarify the faults of transmigration within the human and deva realms: "constantly pursued by enemies" clarifies the shared obstruction—the five aggregates are the enemies, which necessarily exist upon birth, hence called "constantly pursued"; "having no dharma to ward off existence" reveals having no antidote. The last three clauses clarify the faults of transmigration within the three wretched realms: "not yet escaped from the three evils" means having the fruits of the three wretched realms; "possessing evil wrong views, not yet having crossed the perverse torrent" means having the causes of the three wretched realms. Possessing evil wrong views refers to having afflictions; not yet having crossed the perverse torrent refers to having evil karma. Wrong views and the five heinous crimes are the determinate causes for the three wretched realms, hence they are specifically highlighted. The preceding clarified grave suffering; "saṃsāra is limitless, its edge not yet reached" clarifies profound suffering.