金光明最勝王經疏 6.181

6.181

下明忻果，亦三：初厭離有為。準《解脫道論》有十不淨想：一膖脹、二青瘀、三爛、四棄擲、五鳥獸食噉、六身肉分張、七斬斫離散、八赤血塗染、九虫臭、十骨想。此十唯不淨，今此文中通說四念，癰疽等，無樂也；唯有大小便利等，不淨也；不堅如泡，無常也；諸虫所集等，無我也。然彼論說「身自性六十間有八萬虫」，故云諸虫所集。次「是故我今」下求菩提。菩提菩提斷，俱名為菩提。摩訶般若、解脫、法身俱大涅槃，俱通智理故。此中初明涅槃。「以定慧力」下明菩提。後「既證得已」下明饒益有情。斷智、恩德、因果二文，各如次配，菩提修求不過此故。四「是時王」下悲願逾切。

Below explains joyful aspiration for the result, which also has three [aspects]: First, revulsion toward the conditioned. According to the Vimuttimagga, there are ten perceptions of impurity: one, bloatedness; two, blueness; three, festering; four, being cast away; five, being eaten by birds and beasts; six, bodily flesh being scattered; seven, being chopped up and dispersed; eight, smeared with red blood; nine, foulness of worms; and ten, perception of bones. These ten are exclusively impurity; in this passage here, all four applications of mindfulness are broadly discussed: carbuncles and sores, etc., are absence of pleasure; having only feces and urine, etc., is impurity; non-solid like a bubble is impermanence; the aggregation of various worms, etc., is non-self. Moreover, that treatise says that "in the nature of the body, between sixty compartments there are eighty thousand worms", hence it says "an aggregation of various worms". Next, from "Therefore, I should now" onward, seeking bodhi. Bodhi and the abandonment belonging to bodhi are both called bodhi. Mahāprajñā, liberation, and the dharmakāya are all great nirvāṇa, because both encompass wisdom and principle. Herein, it first explains nirvāṇa. From "with the power of concentration and wisdom" onward, it explains bodhi. Later, from "Having realized it" onward, it explains benefiting sentient beings. Abandonment and wisdom, the virtue of benevolence, cause and result—the two passages correspond respectively in this order, for the cultivation and pursuit of bodhi do not exceed this. Fourth, from "At that time, the prince" onward, his compassionate vow becomes ever more earnest.