大乘義章 16.44

16.44

次辨觀相。其修行者既出家已，先持淨戒，於寂靜定，於內外色觀察不淨。為厭自身，觀自身色為五不淨：一種子不淨，是身過去業與煩惱而為種子，現在父母精血為種，名種不淨。二住處不淨，在母腹中生藏之下熟藏之上安置己體。三自體不淨，三十六物集成己體。四自相不淨，九孔常流，兩眼、兩耳、兩鼻及口，大小便道，是九孔也。眼出眵淚、耳出結聹、鼻中出洟、口出涎吐、大小便道流出屎尿。五畢竟不淨，此身死已，虫食成糞、火燒為灰、埋之成土，究竟推求都無淨相，是故名為畢竟不淨。若心散亂，念身無常、三惡道苦、佛法欲滅，以此鞭心，還令安住不淨觀中。為厭他身，須觀外色以為九想，所謂死相、膖脹、青淤、膿、爛、破壞、血塗、虫食、骨瑣分離，是九想也。《大智論》中少一死想，加一燒想，合以為九。此義如前九想章中具廣分別。身念如是。身雖不淨，若少有樂事亦可樂，故次觀受，見唯是苦。是義云何？受有三種，所謂苦、樂、不苦不樂。苦受之中即具三苦，所謂苦苦、壞苦、行苦。樂捨二受各具二苦，所謂行苦、壞苦，如《涅槃》說。此義廣釋如四諦章。受雖如是，若少有常事亦為可樂，故次觀心。見其心相生滅流注，如旋火輪分分各異。心相如是。無常有三：一分段無常，六道心別；二念無常，於剎那間四相遷流；三者自性不成實無常，有為虛集無一常性。此義如前優陀那章具廣分別。心念如是。心雖無常，若有神我自在作用事猶可樂，故次觀法，見唯無我。無我有二：一眾生無我、二法無我。是義如前無我章中具廣分別（此六門竟）。

Next is to distinguish the characteristics of contemplation. After the practitioner has gone forth into homelessness, they first maintain pure precepts and, in serene concentration, contemplate internal and external form as impure. In order to become averse to their own body, they contemplate the form of their own body through the five impurities: First, impurity of seed: this body has past karma and afflictions as its seed, and the semen and blood of its parents in the present as its seed; this is called impurity of seed. Second, impurity of dwelling: inside the mother's womb, resting beneath the unripe stomach and above the ripe stomach. Third, impurity of nature: thirty-six substances aggregated to form one's body. Fourth, impurity of characteristics: the nine apertures continually flowing—the two eyes, two ears, two nostrils, the mouth, and the pathways of excretion and urination; these are the nine apertures. The eyes excrete rheum and tears; the ears discharge earwax; the nose discharges mucus; the mouth expels spittle and vomit; the pathways of excretion and urination flow with feces and urine. Fifth, ultimate impurity: once this body has died, it is eaten by worms and becomes dung, burnt by fire and becomes ashes, or buried and becomes earth; when thoroughly investigated, there is utterly no characteristic of purity, and therefore it is called ultimate impurity. If the mind becomes distracted, one recollected the body's impermanence, the suffering of the three wretched realms, and the impending demise of the Buddha-Dharma; spurring the mind with these, one makes it abide again in the contemplation of impurity. In order to become averse to the bodies of others, one must contemplate external forms through the nine perceptions, namely the perception of death, distension, discoloration, pus, decay, destruction, being smeared with blood, being eaten by worms, and the scattering of skeletal remains; these are the nine perceptions. The Mahāprajñāpāramitopadeśa omits the perception of death and adds the perception of being burnt, combining them into nine. This meaning was distinguished in detail above in the chapter on the nine perceptions. Such is mindfulness of the body. Although the body is impure, if there were even a little pleasure, it might still be delightful; therefore one next contemplates sensation, seeing that it is exclusively suffering. What does this mean? There are three kinds of sensation, namely painful, pleasant, and neither-painful-nor-pleasant. Painful sensation inherently possesses the three sufferings, namely the suffering of suffering, the suffering of change, and the suffering of conditioned existence. Pleasant and neutral sensations each possess two sufferings, namely the suffering of conditioned existence and the suffering of change, as stated in the Nirvāṇa Sūtra. This meaning is explained at length as in the chapter on the four noble truths. Although sensation is like this, if there were even a little permanence, it might still be delightful; therefore one next contemplates the mind, seeing that the characteristics of mind flow in arising and ceasing, distinct in every moment like a whirling firebrand. Such are the characteristics of the mind. There are three kinds of impermanence: First, impermanence of mortal transmigration, the distinction among the minds of the six destinies. Second, momentary impermanence, the four characteristics shifting and flowing within an instant. Third, impermanence of self-nature lack of reality, where conditioned phenomena are an empty aggregation lacking any permanent nature. This meaning was distinguished in detail above in the chapter on udāna. Such is mindfulness of the mind. Although the mind is impermanent, if there were a spiritual self functioning with sovereign autonomy, things might still be delightful; therefore one next contemplates dharmas, seeing that there is solely non-self. Non-self is twofold: first, the non-self of sentient beings; second, the non-self of dharmas. This meaning was distinguished in detail above in the chapter on non-self (this concludes the sixth section).