摩訶止觀 9.68

9.68

○次、明大不淨觀發者，亦名「大背捨」。前所觀、所發，除欲皮肉，諦觀骨人、死屍不淨，或一屍、兩屍，城邑聚落不淨流溢等，但約自、他正報，故言「小不淨」也。約此而論厭背，故名「背捨」，亦是總、別相（云云）。若大不淨觀，何但正報流溢不淨？依報：宅宇、錢財、穀米、衣服、飲食、山河、園林、江淮、池沼，絓是色法，悉皆不淨。蟲膿流出，臭處腥臊，舍如丘墓，錢如死蛇，羹如屎汁，飯如白蟲，衣如臭皮，山如肉聚，池如膿河，園林如枯骨，江海如汪穢。《大經》云：「美羹作穢汁想。」即此觀也。

Next, explaining the manifestation of the great contemplation of impurity, also called the 'great liberation': The contemplation and manifestations explained previously eliminated desire, skin, and flesh, and closely contemplated the impurity of skeletons and corpses—whether one corpse, two corpses, or the impurity overflowing cities and villages—which only pertained to the primary recompense of oneself and others, and was thus called 'lesser impurity.' Renunciation based upon this is called 'liberation,' and it also pertains to the general and particular characteristics (and so forth). In the great contemplation of impurity, how could it be that only primary recompense overflows with impurity? In environmental recompense: houses, wealth, grains, clothing, food and drink, mountains, rivers, parks, forests, the Yangtze and Huai rivers, ponds, and marshes—whatever is material form is entirely impure. Worms and pus flow forth, stinking and rancid; houses are like graves, money is like dead snakes, soup is like feces, rice is like white worms, clothes are like rotting skins, mountains are like heaps of flesh, ponds are like rivers of pus, parks and forests are like withered bones, and rivers and oceans are like vast pools of filth. The *Mahāparinirvāṇa-sūtra* states, 'Conceiving delicious broth to be filthy fluid'—it is precisely this contemplation.