維摩經略疏垂裕記 4.167

4.167

二、「是身」下，隨釋。「五種不淨」者，一種子不淨，是身攬他遺體託識其中故。二住處不淨，十月居母生熟二藏之間，生從尿道而出故。三自相不淨，眠臥糞穢九孔常流故。四自性不淨，身中唯有尿膿血故。五究竟不淨，命終身壞臭劇死狗故。廣如《止觀》第七。荊溪云：特勝及以九想，具如《法界次第》中明，餘皆生苦。自相不淨尚通胎內初託胎時，何況性耶？是故當知亦屬生也。「雖復澡浴」等者，有人云：衣字平聲，食字入聲。今云不爾，未受用時可以平入二聲呼之，若正受用應並去聲。若衣食二字從平入聲者，澡浴但應云湯水耳，未受用故。「朽井也」者，荊溪云：謂丘墟中朽敗無用。「業力所持」等者，此解是身無定義也。荊溪云：若準人人各自有業，亦可有定業。有可破，亦無定也。又有遇緣，及如《藥師》大小諸橫，并《大經》第二十四明九種橫死，亦成不定。況復秖約人人有業，彼相形業業相望俱名不定。「山海空市」者，《法句經》第二云「有梵志兄弟四人，各得神通，知後七日皆死，共議逃避。一云：『吾入大海，下不至地、上不出水。』一云：『入須彌腹，還合其山。』一云：『輕舉空中。』一云：『入大市中。』各云：『如是處避，無常殺鬼豈知我處。』議訖辭王，述其去意。過七日已，各各命終。市監白王：『有梵志卒死市中。』王云：『有四避對。』一人已死，餘三豈免？」嗚呼！死至叵避，其可驗乎？《晉書》云「郭璞妙於陰陽算曆。於晉元帝世與桓彝友善，每造之。或璞在婦間，便入。璞曰：『卿來，他處自可徑前，但不可廁上相尋耳。必若，至有殃禍。』後彝因醉詣璞，正逢在廁，掩而觀之，見裸身被髮銜刀設醊。璞見彝，撫心大驚曰：『吾每囑卿勿來，反更如此。非但禍吾，卿亦不免矣。天實為之，將以誰咎？』璞，嬰王敦之禍，彝亦死矣。」是知感報已定，豈祈禳所及？而言天實為之，知之何晚！寄言後昆，當信淨名所說，是真祈禳者，《大論》第七十五文也。「大經具出」者，謂具明蛇、賊、空聚也。故彼〈聖行品〉云「譬如有王，以四毒蛇盛之一篋，令人瞻養。『若令一蛇生瞋恚者，我當準法戮之都市。』其人惶怖，捨篋逃走。王復遣五旃陀羅拔刀隨之，又遣一人詐為親善。其人不信，隱聚落間。聞空中聲：『今夜當有六大賊來。』其人怖走。路值一河，乘筏截流而去，安隱無患。四蛇喻四大，五旃陀羅喻五陰，詐親善者喻貪愛，空聚落喻內六入，六大賊喻外六塵，河喻煩惱，船筏喻六度道品，安隱無患喻得大涅槃。」

Second, from "this body" onward, is the explanation according to the text. As for the "five kinds of impurity": First is impurity of the seed, because this body takes hold of another's discharged substance and deposits consciousness within it. Second is impurity of the dwelling place, because for ten months it dwells between the mother's two organs for raw and digested [food], and at birth comes out through the urinary tract. Third is impurity of intrinsic marks, because in sleeping and reclining, filthy excrement and bodily wastes constantly flow from the nine apertures. Fourth is impurity of its intrinsic nature, because within the body there are only urine, pus, and blood. Fifth is impurity in the ultimate end, because when life ends and the body disintegrates, it stinks worse than a dead dog. These are elaborated in fascicle seven of the *Mohe zhiguan* (Cessation and Contemplation). Jingxi says: The supreme [bases] and the nine visualizations are fully explained in the *Fajie cidi* (Order of the Dharmadhātu); all the rest pertain to the suffering of birth. Impurity of intrinsic marks even extends into the womb when consciousness first enters it, not to mention its intrinsic nature. Therefore, one should know that it also belongs to birth. As for "although bathed and washed" and so forth: someone said: The character *yi* (clothing) is in the level tone, and the character *shi* (food) is in the entering tone. Now I say it is not so: before being used and enjoyed, they may be pronounced in the level and entering tones respectively; but if they are being actively used and enjoyed, both should be pronounced in the departing tone. If the two characters *yi* and *shi* followed the level and entering tones, "bathed and washed" should only be called "hot water", because they would not yet be used and enjoyed. As for "a dilapidated well": Jingxi says: It refers to being broken down and useless amid mounds and ruins. As for "sustained by the force of karma" and so forth: this explains the meaning that this body has no fixed duration. Jingxi says: If judged according to each individual having their own karma, there can also be determinate karma. Yet it can be disrupted, so it is also indeterminate. Furthermore, there is meeting with secondary conditions, such as the major and minor accidental deaths in the *Bhaiṣajyaguru-sūtra*, as well as the ninth fascicle of the *Mahāparinirvāṇa-sūtra* explaining the nine kinds of untimely death; these also make it indeterminate. How much more so when, merely regarding the karma possessed by each person, when these compare with one another, karma viewed against karma are all called indeterminate. As for "mountains, oceans, empty space, and marketplaces": fascicle two of the *Dharmapada* says: "There were four brahmacārin brothers who each attained supernatural powers. Knowing that after seven days all would die, they discussed escaping it together. One said: 'I will enter the great ocean, not reaching the bottom below nor emerging from the water above.' One said: 'I will enter the belly of Mount Sumeru and have the mountain close back up.' One said: 'I will rise lightly into empty space.' One said: 'I will enter a great marketplace.' Each said: 'Escaping to such places, how could the demon of impermanent death know where I am?' After the discussion, they took leave of the king and explained their intention of departing. When seven days had passed, each of them died. The market supervisor reported to the king: 'A brahmacārin suddenly died in the marketplace.' The king said: 'There were four who sought to avoid retribution.' If one has already died, how could the other three escape?" Alas! When death arrives, it cannot be avoided; can this not be verified? The *Jin shu* (Book of Jin) states: "Guo Pu was skilled in yin-yang and calendrical calculations. During the reign of Emperor Yuan of Jin, he was close friends with Huan Yi, who visited him often. Sometimes Guo Pu was among women, and Huan would enter directly. Guo Pu said: 'When you come, you may proceed directly elsewhere, but do not seek me out at the privy. If you do, it will inevitably lead to disaster.' Later, Huan Yi, being drunk, went to visit Guo Pu and happened upon him at the privy. Peeking in, he saw him naked with his hair disheveled, holding a knife in his mouth and setting out libations. When Guo Pu saw Huan Yi, he clutched his chest in great shock and said: 'I have repeatedly urged you not to come, yet you do this instead. Not only will it bring disaster upon me, but you will not escape either. Heaven truly brought this about; whom can one blame?' Guo Pu met with disaster through Wang Dun, and Huan Yi also died." From this we know that when retribution is already fixed, how could prayers and exorcisms avert it? Yet he said that Heaven truly brought it about; how late was his realization! Entrusting these words to later generations: you should believe what Jingming stated—this is true exorcism and apotropaic ritual, as in the passage of fascicle seventy-five of the *Mahāprajñāpāramitā-śāstra*. As for "fully set forth in the Great Sūtra": it means it fully clarifies the serpents, the bandits, and the empty village. Thus its 'Chapter on Noble Practice' states: "For example, there was a king who put four poisonous snakes into a chest and ordered a man to care for and feed them: 'If you cause even one snake to give rise to wrath, I will execute you in the public square according to law.' Terrified, the man abandoned the chest and fled. The king again sent five caṇḍālas brandishing knives to pursue him, and sent another person who pretended to be a close friend. The man did not trust him and hid among the hamlets. He heard a voice from the sky: 'Tonight six great bandits will come.' The man fled in fear. On the road he encountered a river; boarding a raft, he crossed the current and went on, reaching safety without trouble. The four snakes symbolize the four great elements; the five caṇḍālas symbolize the five aggregates; the false close friend symbolizes craving and love; the empty village symbolizes the six internal sense bases; the six great bandits symbolize the six external sense objects; the river symbolizes defilements; the boat and raft symbolize the six perfections and the factors of awakening; and reaching safety without trouble symbolizes attaining great nirvāṇa."