金光明最勝王經疏 6.179

6.179

下第四思應捨命，有六：一廢命念起。二「何以故」下策以作意，即入善法欲，為根本作意所生故。即如理作意思四念住，初二句思不淨、次三句思無常、次二句思有苦。恒求難滿，求不得苦。難保守者，愛別離苦。懷怨害者，老病死苦。次一句思無我，心雖希樂不由於我，終歸棄我，五趣輪迴，棄不知恩，故無我也。三「復次」下厭捨忻求，有二：初因、後果。因中有三：初厭離有為，即觀四念住。此身不堅，無常也；於我無益，無我也；可畏如賊，無樂也；不淨如糞，不淨也。次「我於今日」下求菩提。後「於生死海」下饒益有情。即以此身作業利生，故名在因修；若後生已去，且名為果。

Below is the fourth [section], contemplating that he should give up his life; there are six [parts]: First, the thought of relinquishing life arises. Second, from "Why is that?" onward, spurring [himself] with mental engagement (manaskāra)—that is, entering the desire for wholesome dharmas, because it is generated by fundamental mental engagement; that is, with proper mental engagement (yoniśo manaskāra), he contemplates the four applications of mindfulness (smṛtyupasthāna): the first two lines contemplate impurity; the next three lines contemplate impermanence; the next two lines contemplate the presence of suffering: "constantly demanding, hard to satisfy" is the suffering of not getting what one seeks; "hard to preserve" is the suffering of separation from what is loved; "harbors hostility" is the suffering of old age, sickness, and death. The next line contemplates non-self: though the mind desires and delights, it does not depend on a self; it in the end abandons me in the transmigration of the five destinies, abandoning me ungrateful, hence there is no self. Third, from "Furthermore" onward, revulsion and relinquishment followed by joyful aspiration; there are two: first cause, then result. In the cause there are three: First, revulsion toward the conditioned, which is contemplating the four applications of mindfulness: "this body is not solid" is impermanence; "what benefit has it brought me?" is non-self; "terrifying like a bandit" is the absence of pleasure; "impure like dung" is impurity. Next, from "Today I shall" onward, seeking bodhi. Later, from "upon the ocean of birth and death" onward, benefiting sentient beings. That is, using this body to perform activity and benefit living beings, hence it is called cultivation in the cause; if [considering] after rebirth has occurred, it is tentatively called the result.