大般涅槃經義記 9.85

9.85

第七約就苦報分別。於此門中，十四復次明不修身。初五復次明其不能觀身無常，「如癰」已下有二復次明不觀苦，「如芭蕉」下有二復次明不觀空。「譬如芭蕉生實則枯」，喻眾生身著有沈沒。「亦如芭蕉內無堅實」，喻眾生身內無真實。「如蛇鼠」下有一復次，不觀無我。不知己身唯是四大，無我人故。「如鵝王」下有次復次不觀不淨。前三約就欲界身說，初一明身自體不淨，次一明身種子及與畢竟不淨，後一明身自相自體住處不淨。「如上園」下，就色界說。戒等可知。

The seventh distinguishes them with reference to suffering retribution. In this gate, there are fourteen subdivisions clarifying not cultivating the body. The first five subdivisions clarify their inability to contemplate the body as impermanent; from 'like an ulcer' onward, there are two subdivisions clarifying the failure to contemplate suffering; from 'like a plantain tree' onward, there are two subdivisions clarifying the failure to contemplate emptiness. 'Just as a plantain tree withers once it bears fruit' is a simile for the bodies of sentient beings being attached to existence and sinking into it. 'Also just as a plantain tree has no solid core inside' is a simile for the bodies of sentient beings having no reality inside. From 'like snakes and rats' onward, there is one subdivision: not contemplating non-self, not knowing that one's own body is merely the four great elements and that there is no self or person. From 'like the king of geese' onward, there are two subdivisions: not contemplating impurity. The first three are spoken with reference to bodies of the desire realm: the first clarifies that the body's self-nature is impure; the next clarifies that the body's seed and ultimate nature are impure; the latter clarifies that the body's own mark, self-nature, and abiding place are impure. From 'like a superior park' onward, it is spoken with reference to the form realm. Precepts and the rest can be understood.